Version 1.0 · For trained practitioners. Not a self-help resource.
© 2026 Widdows Consulting Ltd
Buddhism
The traditions descending from the Buddha's analysis of suffering, impermanence and non-self (fifth century BCE). Theravāda, Mahāyāna and Vajrayāna differ substantially in doctrine and method, from the Pāli path of insight to Madhyamaka emptiness to tantric deity practice, while sharing the aim of liberation through direct understanding.
Asia (pan-regional) · Status: Open / Living
Coaching Practitioner Manual §2.3, pp. 24–30 · duplicate heading consolidated; citations unverified. Correspondences are exploratory, not validated.
Overview
The source introduces dukkha, anicca and anattā alongside the Four Noble Truths. It distinguishes Theravāda (insight, ethics), Mahāyāna (compassion, emptiness), Zen (a Mahāyāna lineage emphasising direct experience) and Vajrayāna (specialist mantra and visualisation). These living schools are not interchangeable. The source explores non-self, paradox, compassionate insight, symbolic literacy and pacing. It warns against pushing people toward emptiness without safety and containment. A duplicated “Practices & Protocols” heading has been consolidated.
Coaching relevance
| Dimension | Source perspective | Coaching framing |
|---|---|---|
| Presence | Sati and non-reactivity | Moment-to-moment awareness |
| Identity | Self as process, not fixed entity | Hold roles and stories lightly |
| Narrative | Thought as impermanent and conditioned | Reduce fusion without dismissing distress |
| Regulation | Breath, body scan and mettā | Optional, paced reflection |
| Integration | Śūnyatā framed as openness | Hold paradox without claiming equivalence |
Territory correspondences
| Territory | Exploratory source correspondence |
|---|---|
| 1 · Consensus Reality | Three poisons and ordinary clinging (Rahula, 1974). |
| 2 · Personal Narrative | Dukkha, anattā and conditioned self-story (Rahula, 1974). |
| 3 · Adjusted Cognition | Mindfulness (sati), ethical conduct (śīla), noticing anicca (Harvey, 2013). |
| 4 · Imaginal / Transcendent Visualisation | Vajrayāna imagery, mandalas and mantra in specialist context (Harvey, 2013). |
| 5 · Oneness / Union with Source | The source associates luminous awareness and śūnyatā; this is not a doctrinal equivalence (Thich Nhat Hanh, 1998). |
| 6 · Ego Death / Dissolution | Cessation of grasping and no-self (Rahula, 1974; Harvey, 2013); not identical to dissociation. |
| 7 · Integration / Return | Bodhisattva compassion (karuṇā) and wisdom (prajñā) (Thich Nhat Hanh, 1998). |
Practice reflection
Naming the Mind · 10 minutes
The source suggests silently labelling thoughts (“planning”, “worry”, “judging”) then asking “What is noticing?” Allow eyes open or an external anchor. Tonglen, kōan inquiry and zazen are lineage practices, not techniques to prescribe without training. Stop if inquiry increases distress.
Further reading
Source anchors (p. 28): Rahula, What the Buddha Taught (1974); Harvey, An Introduction to Buddhism (2013); Thich Nhat Hanh, The Heart of the Buddha’s Teaching (1998).
Further reading (pp. 29–30): Bhikkhu Bodhi, In the Buddha’s Words; Joseph Goldstein, Mindfulness; Nyanaponika Thera, The Heart of Buddhist Meditation; Nāgārjuna, The Fundamental Wisdom of the Middle Way; Matthieu Ricard, Happiness; Shunryū Suzuki, Zen Mind, Beginner’s Mind; Joan Halifax, Standing at the Edge; Norman Fischer, Training in Compassion; Dōgen, Shōbōgenzō; Chögyam Trungpa, Cutting Through Spiritual Materialism; Tsoknyi Rinpoche, Open Heart, Open Mind; the Dalai Lama, The Union of Bliss and Emptiness.
Anchors (APA 7)
Gethin (1998), The Foundations of Buddhism; Harvey (2013).