"For as long as space endures, & for as long as living beings remain, until then may I too, abide to dispel the misery of the world."
His Holiness Dalai Lama

To the Buddhist, all things are "phenomena." All matter is nothing more than form, comprised of a union of its parts. For example, water has its own constituent elements, which under certain conditions combine to form a refreshing drink. It is now known that this view accords perfectly with the scientific fact that water is basically a combination of two hydrogen atoms and one oxygen atom per molecule.

Buddhism explains that all forms are comprised of constituent elements, which, uniting, give rise to phenomena, and separating, cause the dissolution of phenomena. Moreover, these elements themselves prove on analysis to have no fixed or absolute existence. This, too, accords with the findings of modern science. It follows that ultimately no phenomena in the world can be perfectly grasped according to currently prevailing concepts of "existence." For example, the bonding which enables molecules, atoms or nuclei to "exist" is something which itself does not fit within the category of existence. This is what the concept of non-substantiality (ku) means. All things are formed from elements that are ultimately non-substantial in nature and through bonding that is also non-substantial. These then appear as transient phenomena in the state of temporary existence (ke), or constant flux. However, non-substantiality and temporary existence are not contradictory concepts. The internal nature of a single phenomenon comes under the heading of ku, and its surface or visible aspects can be thought of as ke. All phenomena have the two aspects of non-substantiality and temporary existence. Even the most highly complex phenomenon of all, human life, is a temporary combination of basic elements which at their essence are in ku, the potential state that cannot be defined as either existence or nonexistence.

If one tries to grasp phenomena with just these two truths of non-substantiality and temporary existence, everything, including human life, appears transitory, with no absolute or fixed existence of its own. It seems that all the workings of the entire universe are mere happenstance. This presents a challenge to the prevailing perception of reality. According to the law of chance, it would be perfectly plausible for significant numbers of human beings to be born with three, four or even five arms. However, human beings have common qualities and characteristics unique to their species, which are clearly different from those of other living beings. The key to this selective differentiation is the concept of the Middle Way (chu)

The truth of the Middle Way is that all phenomena are characterized by both non-substantiality and temporary existence, yet are in essence neither. The Middle Way is the essence of continuity which is either manifest or latent. Together, temporary existence, non-substantiality and the Middle Way are called the three truths (santai), an effective means to understand accurately all phenomena in the universe.

Quick Buddhist(Pali) definitions:
bhavana-literally means "bringing forth", known to us as meditation
samanera-novice in meditation
bhikkhu-expert of meditation, more commonly, monks
satipatthana-mindful meditation
parinibbana-complete liberation from the cycle of birth, death, & suffering
sila-virtue, moral integrity
samadhi-concentration
panna-wisdom, knowledge
arahnats-fully enlightened beings/perfect being
dukkha-literally means 'a wheel not running on its true axis', yet it also suggest suffering, disharmony, & discomfort in the ordinary sense of the term
Gama Tanha-desire for sexual gratification
Bhava Tanha-the desire to exsist
Vibhava Tanha-the desire not to exsist
samatha-tranquility meditation
vipassana-insight meditation
dharma-the doctrine, the laws of consciousness
Mahayana Buddhism-the Greater Vehicle(to salvation), newest sect
dharmadhatu-the absolute
prajnaparamita-the perfection of wisdom
Sahajayana/Sahajiya-the Vehicle of the Innate, also known as the school of tantracism

Here are some semi-popular Buddhist books, all of which are excellent, clear, & concise, I hope they intrest you as much as me.

Essential Buddhism by John Walters
The Buddhist Tradition edited by WIlliam de Bary
The Tibetan Book of the Dead by W.Y. Evans-Wentz
Transcendental Meditation by Maharishi Mahesh Yogi
Buddhist America edited by Don Morreale
The Art of Happiness by Mirko Fryba
Freedom in Exile the Autobiography of the Dalai Lama
Words to Live By by Eknath Easwaran
The Legend of the Great Stupa translated by Keith Dowman
The Divine Luminous Wisdom that Dispels the Darkness by
his Holiness M. R. Bawa Muhaiyaddeen

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