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Buddhism is a family of beliefs and practices found throughout the world. While it is usually considered a religion, some scholars have defined religion in ways that exclude it. Depending on the source, the number of Buddhists in the world ranges from 230 to 500 million or more, with most living in Asia. A Buddhist is one who takes refuge in The Three Jewels: the Buddha (the Awakened One), the Dharma (the Teaching of the Buddha) and the Sangha (the Community of Buddhists).

Buddhism is based on the teachings of Gautama Buddha, sometimes known simply as "The Buddha", who lived in or around the fifth century BCE in the northeastern region of ancient India. Buddhists recognize him as an awakened teacher who shared his insights to help sentient beings end their suffering by understanding the true nature of phenomena, thereby escaping the cycle of suffering and rebirth (saṃsāra). Among the methods various schools of Buddhism apply towards this goal are: ethical conduct, cultivation of wisdom, meditation, study, understanding, altruistic behaviour, renunciation of worldly matters, devotional practices and the invocation of holy beings that help them achieve Nirvana. The Buddha, after all, was called the "Enlightened One." After he became enlightened, he taught that the way to eliminate suffering begins with understanding the true nature of the world. However, the Buddha considered knowledge important only insofar as it remains practical. He rejected speculation about such matters as God, the nature of the universe, and the afterlife, urging his followers to focus instead on the Four Noble Truths by which they can free themselves from suffering.

Buddhism has spread through these main branches:

• Theravada, which extended south and east from its origins and now has a widespread following in Southeast Asia.
• Mahayana (including Pure Land, Zen, Nichiren and Vajrayana), which diffused from its origins west, north and east throughout East Asia.

Both branches then spread further into Europe and to the Americas.

Buddhist schools disagree on what the historical teachings of Gautama Buddha were, so much so that some scholars claim Buddhism doesn't have a clearly definable common core. Also, there is significant disagreement over the importance of various scriptures. For instance, the Tipitaka's Nikayas (Agamas to Mahayana Buddhists) are recognized by most Buddhist schools. However, in addition to this, the Mahayana branch regard the Mahayana sutras as more significant, scriptures that the Theravadins find irrelevant. Also, Vajrayana Buddhists find great value in the Tantras.

Gautama Buddha

Scholars are increasingly hesitant to make unqualified claims about the historical facts of Gautama Buddha's life. According to Michael Carrithers, while there are good reasons to doubt the traditional account, "the outline of the life must be true: birth, maturity, renunciation, search, awakening and liberation, teaching, death." Most historians accept that he lived, taught and founded a monastic order, but do not consistently accept most details in his biographies.

The following information about his life comes from the Tipitaka (other scriptures give differing accounts). Siddhartha Gautama, the founder of Buddhism, was born in the city of Lumbini, Nepal, in Ancient India, and was raised in Kapilavastu. Moments after birth, according to the scriptures, he performed the first of several miracles. He took a few steps and proclaimed, "Supreme am I in the world. Greatest am I in the world. Noblest am I in the world. This is my last birth. Never shall I be reborn."

Shortly thereafter, a wise man visited his father, King Śuddhodana. The wise man said that Siddhartha would either become a great king (chakravartin) or a holy man (Sadhu) based on whether he saw life outside of the palace walls. Determined to make Siddhartha a king, Śuddhodana shielded his son from the unpleasant realities of daily life. Years after this, Gautama married Yasodhara, his first cousin, with whom he had a son, Rahula, who later became a Buddhist monk.

At the age of 29, Siddhartha ventured outside the palace complex several times despite his father's wishes. As a result he discovered the suffering of his people, through encounters with an old man, a diseased man, a decaying corpse and an ascetic. These are known among Buddhists as "The Four Sights", one of the first contemplations of Siddharta. The Four Sights eventually prompted Gautama to abandon royal life to take up his spiritual quest to become free from suffering by living the life of a mendicant ascetic, a highly respected spiritual practice at the time in ancient India. He found companions with similar spiritual goals and teachers who taught him various forms of meditation, including jhāna.

Ascetics practised many forms of self denial, including severe undereating. One day, after almost starving to death, Gautama accepted a little milk and rice from a village girl named Sujata. After this experience, he concluded that ascetic practices, such as fasting, holding one's breath, and exposure to pain, brought little spiritual benefit. He viewed them as counterproductive due to their reliance on self hatred and mortification. He abandoned asceticism, concentrating instead on anapanasati meditation (awareness of breathing), thus discovering what Buddhists call the Middle Way, a path of moderation between the extremes of self-indulgence and self-mortification.

After discovering the Middle Way, he sat under a Sacred fig tree, also known as the Bodhi tree, in the town of Bodh Gaya and vowed not to rise before achieving Nirvana. At age 35, after many days of meditation, he attained his goal of becoming a Buddha. He spent the rest of his life teaching the Dharma. He died at age 80 in Kushinagara, India of food poisoning.

Buddhist Concepts

Karma: Cause and Effect

In Buddhism, Karma (from Sanskrit: action, work) is used specifically for those actions which spring from mental intent (in Pāli: cetana), which brings about phala (from Sanskrit: fruit or consequence) or vipāka (from Pāli: result). Karma can be either negative or positive; with its respective negative or positive vipāka.

Karma is the energy which drives Saṃsāra, the cycle of suffering and rebirth for each being. Kusala (skillful) and akusala (unskillful) actions produce "seeds" in the mind which come to fruition either in this life or in a subsequent rebirth. The content of unwholesome actions and the lower types of wholesome actions belongs to the subject of Śīla (from Sanskrit: ethical conduct).

The suffering caused by the karmic effects of previous thoughts, words and deeds can be alleviated by following the Noble Eightfold Path. In Theravada Buddhism there is no divine salvation or forgiveness from one's karma. In contrast, in some Mahayana sutras it is taught that powerful sutras (such as the Lotus Sutra, the Angulimaliya Sutra and the Nirvana Sutra) can wholly expunge great swathes of negative karma by being heard or recited. According to the Japanese Pure Land teacher Genshin, the Buddha Amitabha has the power to destroy the karma that would otherwise bind one in samsara.

Rebirth

Rebirth means to be born again in one of many possible types of life, which where later formally classified as many realms. Some schools have Six Realms, but in the Theravada tradition it's only five. This types of life can be on one of 31 planes of existence:

1. Naraka beings: those who live in one of many Narakas (Hells).
2. Animals: sharing some space with humans, but considered another type of life.
3. Preta: Sometimes sharing some space with humans, but invisible to most people; an important variety is the hungry ghost.
4. Human beings: one of the realms of rebirth in which attaining Nirvana is possible.
5. Asuras: variously translated as lowly deities, demons, titans, antigods; not recognized by Theravada (Mahavihara) tradition as a separate realm: "There are only five destinies ... the kalakanjika asuras have the same colour, same nourishment, same foods, same lifespan as the pretas, with whom ... they marry. As for the Vepacittiparisa, they have the same colour, same nourishment, same foods, same lifespan as the gods, with whom they marry."
6. Devas including Brahmas: variously translated as gods, deities, spirits, angels, or left untranslated.

Theravada has some definite doctrines relating to rebirths in the higher heavens. These can be attained only by the practice of samatha meditation to sustained jhāna levels. Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds (Pure Abodes), can be attained only by anāgāmis (non-returners). Rebirths in the arupa-dhatu can be attained only by those who can meditate on the arupa-jhānas.

East Asian and Tibetan Buddhism believe there is an intermediate state between successive lives, but Theravada rejects this.

The Four Noble Truths

According to the Pali Tipitaka, the Four Noble Truths were the first teaching of Gautama Buddha after attaining Nirvana. They are sometimes considered as containing the essence of the teachings of the Buddha and are presented in the manner of a medical diagnosis and remedial prescription in a style that was common at that time:

According to one interpretation, they state that:

1. Life as we know it ultimately is or leads to "suffering" in one way or the other.
2. The cause of this "suffering" is attachment to, or craving for worldly pleasures of all kinds and clinging to this very existence, our "self" and the things or people we - due to our delusions - deem the cause of our respective happiness or unhappiness.
3. The "suffering" ends when the craving ends, or one is freed from all desires by eliminating the delusions, reaches "Enlightenment";
4. The way to reach that liberated state is by following the path the Buddha has laid out.

This interpretation is followed closely by many modern Theravadins, described by early westerns scholars and taught as an introduction to Buddhism by some contemporary Mahayana teachers like the Dalai Lama.

According to other interpretations by Buddhist teachers and scholars and lately recognized by some western scholars as well the "truths" do not represent mere statements, but divisions or aspects of most phenomena, which falls into one of these four categories:

1. Suffering and causes of suffering
2. Cessation and the path towards liberation of suffering.

Thus, according to the Macmillan Encyclopedia of Buddhism they are

1. "the noble truth that is suffering"
2. "the noble truth that is the arising of suffering"
3. "the noble truth that is the end of suffering"
4. "the noble truth that is the way leading to the end of suffering"

The early teaching, and the traditional understanding in the Theravada, is that the four noble truths are an advanced teaching for those who are ready for them. The Mahayana position is that they are a preliminary teaching for people not yet ready for the higher and more expansive Mahayana teachings. They are little known in the Far East.

The Noble Eightfold Path

The Noble Eightfold Path, the fourth of the Buddha's Noble Truths, is the way to the cessation of suffering (dukkha). In the early sources (the four main Nikayas) it is not generally taught to laypeople, and it is little known in the Far East. It has eight sections, each starting with samyak (Sanskrit, meaning correctly, properly or well, frequently translated into English as right), and presented in three groups:

• Prajñā is the wisdom that purifies the mind to attain spiritual insight into the true nature of all things. It includes:

1. dṛṣṭi; viewing reality as it is, not just as it appears to be.
2. saṃkalpa; intention of renunciation, freedom and harmlessness.

• Śīla is the ethics or morality, or abstention from unwholesome deeds. It includes:

3. vāc; speaking in a truthful and non hurtful way
4. karman; acting in a non harmful way
5. ājīvana; a non harmful livelihood

• Samadhi is the mental discipline required to develop mastery over one’s own mind. This is done through the practice of various contemplative and meditative practices, and includes:

6. vyāyāma; making an effort to improve
7. smṛti; awareness to see things for what they are with clear consciousness, being aware of the present reality within oneself, without any craving or aversion
8. samādhi; correct meditation or concentration
   explained as the first 4 dhyānas

The practice of the Eightfold Path is understood in one of two ways. It either requires simultaneous development—all eight items are practiced in parallel, or it is conceived as a progressive series of stages through which the practitioner moves, the culmination of one leading to the beginning of another.

Middle Way

In general, the Middle Way or Middle Path (Sanskrit: madhyamā-pratipad; Pali: majjhimā paṭipadā) is the Buddhist practice of non-extremism.

More specifically, in Theravada Buddhism's Pali Canon, the Middle Way crystallizes the Buddha's Nirvana-bound path of moderation away from the extremes of sensual indulgence and self-mortification and toward the practice of wisdom, morality and mental cultivation. In later Theravada texts as well as in Mahayana and Vajrayana Buddhism, the Middle Way refers to the concept, enunciated in the Canon, of direct knowledge that transcends seemingly antithetical claims about existence

Reality in Buddhism

According to the scriptures, his lifetime, the Buddha remained silent when asked several metaphysical questions. On issues such as whether the world is eternal or non-eternal, finite or infinite, unity or separation of the body and the self, complete inexistence of a person after nirvana and then death etc, the Buddha responded only with silence. One explanation for this is that such questions distract from practical activity for realizing enlightenment. Another is that both affirmative and negative positions regarding these questions are based on attachment to and misunderstanding of the aggregates and sense media. When one sees these things for what they are, as they are actually present, the idea of forming any of these positions simply does not occur to one. Another, closely related explanation is that reality, as it really is, is devoid of designations, and therefore language itself is a priori inadequate.

The Buddha is said not to have given lengthy descriptions of "ultimate reality." According to Karel Werner,

Experience is ... the path most elaborated in early Buddhism. The doctrine on the other hand was kept low. The Buddha avoided doctrinal formulations concerning the final reality as much as possible in order to prevent his followers from resting content with minor achievements on the path in which the absence of the final experience could be substituted by conceptual understanding of the doctrine or by religious faith, a situation which sometimes occurs, in both varieties, in the context of Hindu systems of doctrine.

The Mahayana developed those statements he is said to have made into an extensive, diverse set of sometimes contrasting descriptions of reality "as it really is."

In the Pali Canon and numerous Mahayana sutras and Tantras, the Buddha is portrayed stessing that Dharma (Truth) cannot truly be understood with the ordinary rational mind or logic: Reality transcends all worldly concepts. What is urged is study, mental and moral self-cultivation and confidence in the sutras, which are as fingers pointing to the Truth, not the Truth itself. Then to let go of rationalizations and to experience direct Liberation itself.

In the Mahayana Mahaparinirvana Sutra, the Buddha in the self-styled "Uttara-Tantra", insists that, while pondering upon Dharma is vital, one must then relinquish fixation on words and letters, as these are utterly divorced from Liberation and the Bodhi nature. The Tantra entitled the "All-Creating King" (Kunjed Gyalpo Tantra, a scripture of the Nyingma school of Tibetan Buddhism) also emphasises how Buddhist Truth lies beyond the range of discursive/verbal thought and is ultimately mysterious. The Supreme Buddha, Samantabhadra, states there: "The mind of perfect purity ... is beyond thinking and inexplicable ...." Also later, the famous Indian Buddhist yogi and teacher mahasiddha Tilopa discouraged any intellectual activity in his 6 words of advice.

Most Buddhists agree that, to a greater or lesser extent, words are inadequate to describe the goal; schools differ radically on the usefulness of words in the path to that goal.

Buddhist scholars have produced a prodigious quantity of intellectual theories, philosophies and world view concepts. See e.g. Abhidharma, Buddhist philosophy and Reality in Buddhism. Some schools of Buddhism discourage doctrinal study, but most regard it as having a place, at least for some people at some stages.

Mahayana often adopts a pragmatic concept of truth: doctrines are "true" in the sense of being spiritually beneficial. In modern Chinese Buddhism, all doctrinal traditions are regarded as equally valid.

Mahāyāna Buddhism received significant theoretical grounding from Nāgārjuna (perhaps c.150–250 CE), arguably the most influential scholar within the Mahāyāna tradition. Some of the writings attributed to him made explicit references to Mahāyāna texts, but his philosophy was argued within the parameters set out by the agamas. Nāgārjuna asserted that the nature of the dharmas (hence the enlightenment) to be śūnya (void or empty), bringing together other key Buddhist doctrines, particularly anātman (no-self) and pratītyasamutpāda (dependent origination). His school of thought is known as the Madhyamaka. He may have arrived at his positions from a desire to achieve a consistent exegesis of the Buddha's doctrine as recorded in the Canon. In the eyes of Nagarjuna the Buddha was not merely a forerunner, but the very founder of the Madhyamaka system.

Sarvāstivāda teaching, which was criticized by Nāgārjuna, was reformulated by scholars such as Vasubandhu and Asaṅga and were adapted into the Yogācāra (Sanskrit: yoga practice) school. While the Madhyamaka school held that asserting the existence or non-existence of any ultimately real thing was inappropriate, some exponents of Yogācāra asserted that the mind and only the mind is ultimately real. Not all Yogācārins asserted that mind was truly existent, Vasubandhu and Asaṅga in particular did not. These two schools of thought, in opposition or synthesis, form the basis of subsequent Mahāyāna metaphysics in the Indo-Tibetan tradition.

In the Mahayana school, emphasis is also often placed on the notions of Emptiness (shunyata), perfected spiritual insight (prajnaparamita) and Buddha-nature (the deathless tathagatagarbha, or Buddha womb, inherent in all beings and creatures). In the tathagatagarbha sutras the Buddha is portrayed proclaiming that the teaching of the tathagatagarbha constitutes the "absolutely final culmination" of his Dharma—the highest presentation of Truth (other sūtras make similar statements about other teachings). This has traditionally been regarded as the highest teaching in East Asian Buddhism. However, in modern China all doctrines are regarded as equally valid. The Mahayana can also on occasion communicate a vision of the Buddha or Dharma which amounts to mysticism and gives expression to a form of mentalist panentheism (God in Buddhism).

Theravāda promotes the concept of Vibhajjavada (Pali), literally "Teaching of Analysis". This doctrine says that insight must come from the aspirant's experience, critical investigation, and reasoning instead of by blind faith.

The Cycle of Samsara

Human beings crave pleasure and satisfaction of the six senses (seeing, hearing, smelling, tasting, touching and thinking) from birth to death. After another rebirth they do the same, and continue repeating this cycle (Samsara). Humans always expect pleasure and do not like to feel pain. This cycle of suffering is explained in twelve links of dependent origination, each conditioning the next:

1. Avidyā: ignorance, specifically spiritual
2. Saṃskāras: literally formations, explained as referring to Karma.
3. Vijñāna: consciousness, specifically discriminative
4. Nāmarūpa: literally name and form, referring to mind and body
5. Ṣaḍāyatana: the six sense bases: eye, ear, nose, tongue, body and mind-organ
6. Sparśa: variously translated contact, impression, stimulation
7. Vedanā: usually translated feeling: this is the "hedonic tone", i.e. whether something is pleasant, unpleasant or neutral
8. Tṛṣṇā: literally thirst, but nearly always in Buddhism used to mean craving
9. Upādāna: clinging or grasping; the word also means fuel, which feeds the continuing cycle of rebirth
10. Bhava: literally being (existence) or becoming. (The Theravada explains this as having two meanings: karma, which produces a new existence, and the existence itself.)
11. Jāti: literally birth, but life is understood as starting at conception
12. Jarāmaraṇa (old age and death) and also śokaparidevaduḥkhadaurmanasyopāyāsa (sorrow, lamentation, pain, sadness and misery)

Human beings always suffer throughout samsara, until they become free from this suffering when attaining Nirvana. Then the absence of ignorance leads to the absence of the others as above.

Nirvana

Nirvana (Sanskrit: निर्वन, Pali "Nibbana") means "cessation", "extinction" (of suffering) or (tṛṣṇā) "extinguished", "quited", "calmed"; it's also known as "Awakening" or "Enlightenment" in the West. Also, Buddhists believe that anybody who has achieved nirvana (also known as bodhi) is in fact a Buddha.

Mahayana Buddhism generally regards as its most important teaching the path of the bodhisattva. This already existed as a possibility in earlier Buddhism, as it still does in Theravada today, but the Mahayana gave it an increasing emphasis, eventually saying everyone should follow it.

In the Mahayana, the Buddha tend to be viewed as merely human, but as the earthly projection of a beginningless and endless, omnipresent being (see Dharmakaya) beyond the range and reach of thought. Moreover, in certain Mahayana sutras, the Buddha, Dharma and Sangha are viewed essentially as One: all three are seen as the eternal Buddha himself.

Bodhi (Pāli and Sanskrit, in devanagari: बॊधि) is a term applied to the experience of Awakening of arahants. Bodhi literally means "awakening", but is more commonly referred to as "enlightenment". In Early Buddhism Bodhi carries a meaning synonymous to Nirvana, using only some different similes to describe the experience, which implied the extinction of raga (greed), dosa (hate) and moha (delusion).

Buddhas

Theravada

A person may awaken from the "sleep of ignorance" by directly realizing the true nature of reality; such people are called arahants. After numerous lifetimes of spiritual striving they have also reached the end of the compulsive cycle of rebirths, no longer reincarnating as human, animal, ghost, or other being.

These people, also occasionally referred to as buddhas, are classified into three types.

• Sammasambuddha, usually just called Buddha, who discovers the truth by himself and teaches the path to awakening to others
• Paccekabuddha, who discovers the truth by himself but lacks the skill to teach others
• Sāvakabuddha, who has followed the teaching of a Buddha, and may use it to guide others (see also: Arhat)

Bodhi and Nirvana carry the same meaning, that of being freed from craving, hate and delusion. The Arahant, according to Theravada doctrine, has thus overcome greed, hatred, and delusion, attaining Bodhi. In Theravada Buddhism, the extinction of only greed (in relation to the sense sphere) and hatred, while a residue of delusion remains, is called Anagami.

Mahayana

Celestial Buddhas are individuals who no longer exist on the material plane of existence, but who still aid in the enlightenment of all beings.

Nirvana came to refer only to the extinction of greed and hate, implying that delusion was still present in one who attained Nirvana. Bodhi became a higher attainment that eradicate delusion entirely. Thus, the Arahant attains Nirvana but not Bodhi, thus still being subject to delusion, while the Buddha attains Bodhi.

The method of self-exertion or "self-power" - without reliance on an external force or being - stands in contrast to another major form of Buddhism, "Pure Land", which is characterised by utmost trust in the salvific "other-power" of Amida Buddha. Pure Land Buddhism is a very widespread and perhaps the most faith-orientated manifestation of Buddhism and centres upon the conviction that faith in Amitabha Buddha and/or the chanting of homage to his name will provide the spiritual energy that will liberate one at death into the "happy land" (sukhavati) or "pure land" of Amitabha (called Amida in Japanese) Buddha. This Buddhic realm is variously construed as a foretaste of Nirvana, or as essentially Nirvana itself. The great vow of Amitabha Buddha to rescue all beings from samsaric suffering is viewed within Pure Land Buddhism as universally efficacious, if only people will have faith in the power of that limitless great Vow, or will utter the liberational chant of Amida's name.

Nearly all Chinese Buddhists accept that the chances of attaining sufficient enlightenment by one's own efforts are very slim, so that Pure Land practice is essential as an "insurance policy" even if one practises something else.

Buddha Eras

Buddhists believe the Gautama Buddha was the first to achieve enlightenment in this Buddha era and is therefore credited with the establishment of Buddhism. A Buddha era is the stretch of history during which people remember and practice the teachings of the earliest known Buddha. This Buddha era will end when all the knowledge, evidence and teachings of Gautama Buddha have vanished. This belief therefore maintains that many Buddha eras have started and ended throughout the course of human existence. The Gautama Buddha, then, is the Buddha of this era, who taught directly or indirectly to all other Buddhas in it (see types of Buddhas).

In addition, Mahayana believes there are innumerable other Buddhas in other universes, but Theravada denies this.

The idea of the decline and gradual disappearance of the teaching has been influential in East Asian Buddhism. Pure Land Buddhism holds that it has declined to the point where few if any are capable of following the path, so most or all must rely on the power of the Buddha Amitabha. Zen and Nichiren traditionally hold that few if any can follow the "complicated" path of some other schools, and present a "simple" practice instead.

Bodhisattvas

Mahayana encourages everyone to follow a bodhisattva path, while Theravada regards it as an option. Theravada and some Mahayana sources consider a bodhisattva as someone on the path to Buddhahood, while other Mahayana sources speak of bodhisattvas renouncing Buddhahood. The Mahayana summarizes bodhisattva practice in six perfections: giving,morality, patience, energy, concentration and wisdom.

Practice

Devotion

Devotion is an important part of the practice of most Buddhists. Devotional practices include bowing, offerings, pilgrimage, chanting. In Pure Land Buddhism, devotion to the Buddha Amitabha is the main practice. In Nichiren Buddhism, devotion to the Lotus Sutra is the main practice.

Refuge in the Three Jewels

Traditionally, the first step in most Buddhist schools requires taking refuge in the Three Jewels (Sanskrit: tri-ratna, Pāli: ti-ratana) as the foundation of one's religious practice. The practice of taking refuge on behalf of young or even unborn children is mentioned in the Majjhima Nikaya, recognized by most scholars as an early text (cf Infant baptism). Tibetan Buddhism sometimes adds a fourth refuge, in the lama. In Mahayana, the person who chooses the bodhisattva path makes a vow/pledge; which is considered the ultimate expression of compassion.

The "Three Jewels" are:

• The Buddha. This is a title for those who attained Nirvana. See also the Tathāgata and Gautama Buddha. The Buddha could also be represented as a concept instead of a specific person: the perfect wisdom that understands Dharma and sees reality in its true form.
• The Dharma. The teachings or law of nature as expounded by the Gautama Buddha. It can also, especially in Mahayana, connote the ultimate and sustaining Reality which is inseverable from the Buddha.
• The Sangha; the "community" of Buddhists or "congregation" of monks and nuns.

According to the scriptures, Gautama Buddha presented himself as a model, however, he did not ask his followers simply to have faith (Sanskrit: śraddhā, Pāli: saddhā) in the Dharma but a personal realization of Bodhi. In addition, he encouraged them to put his teachings to the test and accept what they could verify on their own, provided that this was also "praised by the wise" (see Kalama Sutta). The Dharma offers a refuge by providing guidelines for the alleviation of suffering and the attainment of Nirvana. The Saṅgha (Buddhist Order of monks) is considered to provide a refuge by preserving the authentic teachings of the Buddha and providing further examples that the truth of the Buddha's teachings is attainable.

Buddhist Ethics

Śīla (Sanskrit) or sīla (Pāli) is usually translated into English as "virtuous behavior", "morality", "ethics" or "precept". It is an action committed through the body, speech, or mind, and involves an intentional effort. It is one of the three practices (sila, samadhi, and panya) and the second pāramitā. It refers to moral purity of thought, word, and deed. The four conditions of śīla are chastity, calmness, quiet, and extinguishment.

Śīla is the foundation of Samadhi/Bhāvana (Meditative cultivation) or mind cultivation. Keeping the precepts promotes not only the peace of mind of the cultivator, which is internal, but also peace in the community, which is external. According to the Law of Karma, keeping the precepts are meritorious and it acts as causes which would bring about peaceful and happy effects. Keeping these precepts keeps the cultivator from rebirth in the four woeful realms of existence.

Śīla refers to overall principles of ethical behavior. There are several levels of sila, which correspond to 'basic morality' (five precepts), 'basic morality with asceticism' (eight precepts), 'novice monkhood' (ten precepts) and 'monkhood' (Vinaya or Patimokkha). Lay people generally undertake to live by the five precepts which are common to all Buddhist schools. If they wish, they can choose to undertake the eight precepts, which have some additional precepts of basic asceticism.

The five precepts are training rules in order to live a better life in which one is happy, without worries, and can meditate well.

1. To refrain from taking life. (non-violence towards sentient life forms)

2. To refrain from taking that which is not given. (not committing theft)

3. To refrain from sensual (sexual) misconduct.

4. To refrain from lying. (speaking truth always)

5. To refrain from intoxicants which lead to loss of mindfulness. (refrain from using drugs or alcohol)

In the eight precepts, the third precept on sexual misconduct is made more strict, and becomes a precept of celibacy. The three additional rules of the eight precepts are:

6. To refrain from eating at the wrong time. (only eat from sunrise to noon)

7. To refrain from dancing, using jewelry, going to shows, etc.

8. To refrain from using a high, luxurious bed.

Monastic life

Vinaya is the specific moral code for monks and nuns. It includes the Patimokkha, a set of 227 rules for monks in the Theravadin recension. The precise content of the vinayapitaka (scriptures on Vinaya) differ slightly according to different schools, and different schools or subschools set different standards for the degree of adherence to Vinaya. Novice-monks use the ten precepts, which are the basic precepts for monastics.

In Eastern Buddhism, there is also a distinctive Vinaya and ethics contained within the Mahayana Brahmajala Sutra (not to be confused with the Pali text of that name) for Bodhisattvas, where, for example, the eating of meat is frowned upon and vegetarianism is actively encouraged (see vegetarianism in Buddhism). In Japan, this has almost completely displaced the monastic vinaya, and allows clergy to marry.

Meditation

Buddhist meditation is fundamentally concerned with two themes: transforming the mind and using it to explore itself and other phenomena. According to Theravada Buddhism the Buddha taught two types of meditation, samatha meditation (Sanskrit: śamatha) and vipassanā meditation (Sanskrit: vipaśyanā). In Chinese Buddhism, these exist (translated chih kuan), but Chan (Zen) meditation is more popular. Throughout most of Buddhist history before modern times, serious meditation by lay people has been unusual.

Samādhi/Bhāvanā (Meditative cultivation): samatha meditation

In the language of the Noble Eightfold Path, samyaksamādhi is "right concentration". The primary means of cultivating samādhi is meditation. Upon development of samādhi, one's mind becomes purified of defilement, calm, tranquil, and luminous.

Once the meditator achieves a strong and powerful concentration (jhāna, Sanskrit ध्यान dhyāna), his mind is ready to penetrate and gain insight (vipassanā) into the ultimate nature of reality, eventually obtaining release from all suffering. The cultivation of mindfulness is essential to mental concentration, which is needed to achieve insight.

Samatha Meditation starts from being mindful of an object or idea, which is expanded to one's body, mind and entire surroundings, leading to a state of total concentration and tranquility (jhāna) There are many variations in the style of meditation, from sitting cross-legged or kneeling to chanting or walking. The most common method of meditation is to concentrate on one's breath (anapanasati), because this practice can lead to both samatha and vipassana'.

In Buddhist practice, it is said that while samatha meditation can calm the mind, only vipassanā meditation can reveal how the mind was disturbed to start with, which is what leads to jñāna (Pāli ñāṇa knowledge), prajñā (Pāli paññā pure understanding) and thus can lead to nirvāṇa (Pāli nibbāna). When one is in jhana, all defilements are suppressed temporarily. Only prajñā or vipassana eradicates the defilements completely. Jhanas are also resting states which arahants abide in order to rest.

In Theravāda

In Theravāda Buddhism, the cause of human existence and suffering is identified as the craving, which carries with it the various defilements. These various defilements are traditionally summed up as greed, hatred and delusion. These are believed to be parasites that have infested the mind and create suffering and stress. In order to be free from suffering and stress, these defilements need to be permanently uprooted through internal investigation, analyzing, experiencing, and understanding of the true nature of those defilements by using jhāna, a technique which is part of the Noble Eightfold Path. It will then lead the meditator to realize the Four Noble Truths, Enlightenment and Nibbana. Nibbana is the ultimate goal of Theravadins.

Prajñā (Wisdom): vipassana meditation

Prajñā (Sanskrit) or paññā (Pāli) means wisdom that is based on a realization of dependent origination, The Four Noble Truths and the three marks of existence. Prajñā is the wisdom that is able to extinguish afflictions and bring about bodhi. It is spoken of as the principal means of attaining nirvāṇa, through its revelation of the true nature of all things as dukkha (unsatisfactoriness), anicca (impermanence) and anatta (not-self). Prajñā is also listed as the sixth of the six pāramitās of the Mahayana.

Initially, prajñā is attained at a conceptual level by means of listening to sermons (dharma talks), reading, studying and sometimes reciting Buddhist texts and engaging in discourse. Once the conceptual understanding is attained, it is applied to daily life so that each Buddhist can verify the truth of the Buddha's teaching at a practical level. It should be noted that one could theoretically attain nirvana at any point of practice, while listening to a sermon, while conducting business of daily life or while in meditation.

Zen

Ch'an (Chinese) or Zen (Japanese) Buddhism (derived from the Sanskrit term, dhyana - "meditation") is a form of Buddhism that became popular in China and Japan and that lays special emphasis on meditation. Zen places less emphasis on scriptures than some other forms of Buddhism and prefers to focus on direct spiritual breakthroughs to truth.

Zen Buddhism is divided into two main schools: Rinzai and Soto, the former greatly favouring the use in meditation on the koan (meditative riddle or puzzle) as a device for spiritual break-through, and the latter (while certainly employing koans) focusing more on shikantaza or "just sitting".

Zen Buddhist teaching is often full of paradox, in order to loosen the grip of the ego and to facilitate the penetration into the realm of the True Self or Formless Self, which is equated with the Buddha himself. Nevertheless, Zen does not neglect the scriptures.

Tantra

Though based upon Mahayana, Tibeto-Mongolian Buddhism is one of the schools that practice Vajrayāna or "Diamond Vehicle" (also referred to as Mantrayāna, Tantrayāna, Tantric Buddhism, or esoteric Buddhism). It accepts all the basic concepts of Mahāyāna, but also includes a vast array of spiritual and physical techniques designed to enhance Buddhist practice. Tantric Buddhism is largely concerned with ritual and meditative practices. One component of the Vajrayāna is harnessing psycho-physical energy through ritual, visualization, and meditation as a means of developing the mind. Using these techniques, it is claimed that a practitioner can achieve Buddhahood in one lifetime, or even as little as three years.

According to some Tibetan authorities, the physical practice of sexual yoga is necessary at the highest level for the attainment of Buddhahood. The use of sexual yoga is highly regulated. It is only permitted after years of training.; this practice is "only appropriate for the most elite practitioners, who had directly realized emptiness and who had unusually strong compassion." The physical practice of sexual yoga is extremely rare, and has been historically. A great majority of Tibetans believe, and the Dalai Lama teaches, that the only proper practice of tantric texts is metaphorically, not physically, in rituals and during meditative visualizations. Scholars disagree on whether the dominant Gelug sect of Tibetan Buddhism holds that sexual yoga is only done as a visualization, or whether they hold that it is necessary as actual physical practice for the attainment of Buddhahood in this life for those few who are ready.

History

Indian Buddhism

Early Buddhism

The history of Indian Buddhism may be divided into the following five periods:

1. Early Buddhism or Early Buddhist Schools (also called Pre-sectarian Buddhism); Hajime Nakamura subdivides this into two subperiods:
   1. original Buddhism (other scholars call this earliest Buddhism or precanonical Buddhism)
   2. early Buddhism
2. Period of the Early Buddhist schools (also called Sectarian Buddhism, Nikaya Buddhism)
3. Early Mahayana Buddhism
4. Later Mahayana Buddhism
5. Vajrayana Buddhism (also called Esoteric Buddhism)

These developments were not always consecutive. For example, the early schools continued to exist alongside Mahayana. Some scholars have argued that Mahayana remained marginal for centuries.

Pre-sectarian Buddhism

The earliest phase of Buddhism (pre-sectarian Buddhism) recognized by nearly all scholars (the main exception is Dr Gregory Schopen,) is based on a comparison of the Pali Canon with surviving portions of other early canons. Its main scriptures are the Vinaya Pitaka and the four principal Nikayas or Agamas.

Certain basic teachings appear in many places throughout the early texts, so most scholars conclude that Gautama Buddha must have taught at least:

• the three characteristics
• the five aggregates
• dependent arising
• karma and rebirth
• the four noble truths
• the eightfold path
• nirvana

Some scholars disagree, and have proposed many other theories.

Councils

According to the scriptures, soon after the paranirvāṇa (from Sanskrit: परनिर्वाण "highest extinguishment") of Gautama Buddha, the first Buddhist council was held. As with any ancient Indian tradition, transmission of teaching was done orally. The primary purpose of the assembly was to collectively recite the teachings to ensure that no errors occurred in oral transmission. In the first council, Ānanda, a cousin of the Buddha and his personal attendant, was called upon to recite the discourses (sūtras, Pāli suttas) of the Buddha, and, according to some sources, the abhidhamma. Upāli, another disciple, recited the monastic rules (vinaya). Scholars regard the traditional accounts of the council as greatly exaggerated if not entirely fictitious.

According to most scholars, at some period after the Second Council the Sangha began to break into separate factions. (Schopen suggests that Buddhism was very diverse from the beginning and became less so.) The various accounts differ as to when the actual schisms occurred. According to the Dipavamsa of the Pāli tradition, they started immediately after the Second Council, the Puggalavada tradition places it in 137 AN, the Sarvastivada tradition of Vasumitra says it was in the time of Asoka and the Mahasanghika tradition places it much later, nearly 100 BCE.

The Asokan edicts, our only contemporary sources, state that "the Sangha has been made unified". This may refer to a dispute such as that described in the account of the Third Buddhist Council at Pataliputta. This concerns the expulsion of non-Buddhist heretics from the sangha, and does not speak of a schism. However, the late Professor Hirakawa argued that the first schism occurred after the death of Asoka. These schisms occurred within the early Buddhist schools, at a time when the Mahāyāna movement either did not exist at all, or only existed as a current of thought not yet identified with a separate school.

The root schism was between the Sthaviras and the Mahāsāṅghikas. The fortunate survival of accounts from both sides of the dispute reveals disparate traditions. The Sthavira group offers two quite distinct reasons for the schism. The Dipavamsa of the Theravāda says that the losing party in the Second Council dispute broke away in protest and formed the Mahasanghika. This contradicts the Mahasanghikas' own vinaya, which shows them as on the same, winning side. The northern lineages, including the Sarvastivada and Puggalavada (both branches of the ancient Sthaviras) attribute the Mahāsāṅghika schism to the '5 points' that erode the status of the arahant. The Mahāsāṅghikas argued that the Sthaviras were trying to expand the vinaya and may also have challenged what they perceived to be excessive claims or inhumanly high criteria for arhatship. Both parties, therefore, appealed to tradition.

The Sthaviras gave rise to several schools, one of which was the Theravāda school. Originally, these schisms were caused by disputes over vinaya, and monks following different schools of thought seem to have lived happily together in the same monasteries, but eventually, by about 100 CE if not earlier, schisms were being caused by doctrinal disagreements too.

Further developments

Following (or leading up to) the schisms, each Saṅgha started to accumulate an Abhidharma, a detailed scholastic reworking of doctrinal material appearing in the Suttas, according to schematic classifications. These Abhidharma texts do not contain systematic philosophical treatises, but summaries or numerical lists. Scholars generally date these texts to around the third century BCE, 100 to 200 years after the death of the Buddha. Therefore the seven Abhidhamma works are generally claimed not to represent the words of the Buddha himself, but those of disciples and great scholars. Every school had its own version of the Adhidharma, with different theories and different texts. The different Adhidharmas of the various schools did not agree with each other. The exception to this might have been the Mahasanghika school, which according to scholarly opinion did not have an Abhidhamma Pitaka (which agrees with their statement that they did not want to add to the Buddha's teachings). But the Chinese pilgrims Fa-hsien (Faxian), Yuan Chuang and Xuanzang report that in the 5th and 7th centuries CE, when the Mahasanghika existed for close to 1000 years, it did have a version of Abhidhamma.

Buddhism may have spread only slowly in India until the time of the Mauryan emperor Aśoka the Great, who was a public supporter of the religion. The support of Aśoka and his descendants led to the construction of more stūpas (Buddhist religious memorials) and to efforts to spread Buddhism throughout the enlarged Maurya empire and even into neighboring lands – particularly to the Iranian-speaking regions of Afghanistan and Central Asia, beyond the Mauryas' northwest border, and to the island of Sri Lanka south of India. These two missions, in opposite directions, would ultimately lead, in the first case to the spread of Buddhism into China, and in the second case, to the emergence of Theravāda Buddhism and its spread from Sri Lanka to the coastal lands of Southeast Asia.

This period marks the first known spread of Buddhism beyond India. According to the edicts of Aśoka, emissaries were sent to various countries west of India in order to spread Buddhism (Dharma), particularly in eastern provinces of the neighboring Seleucid Empire, and even farther to Hellenistic kingdoms of the Mediterranean. This led, a century later, to the emergence of Greek-speaking Buddhist monarchs in the Indo-Greek Kingdom, and to the development of the Greco-Buddhist art of Gandhāra. During this period Buddhism was exposed to a variety of influences, from Persian and Greek civilization, and from changing trends in non-Buddhist Indian religions – themselves influenced by Buddhism. It is a matter of disagreement among scholars whether or not these emissaries were accompanied by Buddhist missionaries.

Buddhism today

Buddhism had become virtually extinct in India, and although it continued to exist in surrounding countries, its influence was no longer expanding. It is now again gaining strength in India and elsewhere. Estimates of the number of Buddhist followers by scholars range from 230 million to 500 million, with most around 350 million. Most scholars classify similar numbers of people under a category they call "Chinese folk" or "traditional" religion, an amalgam of various traditions that include Buddhism. One Buddhist organization claims the total could be as much as 1.691 billion. Estimates are uncertain and in dispute because of:

• difficulties in defining who counts as a Buddhist;
• syncretism in the Eastern religions, such as Buddhism, Taoism, Confucianism, Shinto, and traditional religions, shamanism and animism, which involves beliefs comprising mixed religious ideas;
• it is difficult to accurately estimate the number of Buddhists who do not have congregational memberships and often do not participate in public ceremonies;
• of uncertainties in the situation for several countries; most notably China, Vietnam and North Korea.

According to one analysis, Buddhism is the fourth-largest religion in the world behind Christianity, Islam, and Hinduism. The monks' order (Sangha), which began during the lifetime of the Buddha in India, is among the oldest organizations on earth.

• Theravāda Buddhism, using Pāli as its scriptural language, is the dominant form of Buddhism in Cambodia, Laos, Thailand, Sri Lanka, and Burma. Also the Dalit Buddhist movement in India (inspired by B. R. Ambedkar) practices Theravada.
• East Asian forms of Mahayana Buddhism that use scriptures in Chinese are dominant in most of China, Japan, Korea, Taiwan, Singapore and Vietnam as well as within Chinese and Japanese communities within Indochina, Southeast Asia and the West.
• Tibetan Buddhism is found in Tibet and the surrounding areas in India, Bhutan, Mongolia, Northeast China, Nepal, and the Russian Federation.
• Most Buddhist groups in the West are at least nominally affiliated to some eastern tradition listed above. An exception is the Friends of the Western Buddhist Order, though they can be considered Mahayanist in a broad sense.

The numbers of adherents of the three main traditions listed above are about 124, 185 and 20 million, respectively.

At the present time, the teachings of all three branches of Buddhism have spread throughout the world, and Buddhist texts are increasingly translated into local languages. While, in the West, Buddhism is often seen as exotic and progressive, in the East, Buddhism is regarded as familiar and traditional. Buddhists in Asia are frequently well organized and well funded. In a number of countries, it is recognized as an official religion and receives state support. In the West, Buddhism is recognized as one of the growing spiritual influences.

There is an overwhelming diversity of recent forms of Buddhism.

Schools and Traditions

Buddhists generally classify themselves as either Theravada or Mahayana This classification is also used by some scholars and is the one ordinarily used in the English language. An alternative scheme used by some scholars divides Buddhism into the following three traditions or geographical or cultural areas: Theravada, East Asian Buddhism and Tibetan Buddhism. Some scholars use other schemes. Buddhists themselves have a variety of other schemes. Hinayana (literally "smaller vehicle") is used to name Theravada, but this can be considered derogatory.

Not all traditions of Buddhism share the same philosophical outlook, or treat the same concepts as central. Each tradition, however, does have its own core concepts, and some comparisons can be drawn between them.

Mahayana Buddhism shows a great deal of doctrinal variation and development over time, and even more variation in terms of practice. While there is much agreement on general principles, there is disagreement over which texts are more authoritative.

Despite some differences among the Theravada and Mahayana schools, there are several concepts common to both major Buddhist branches:

• Both accept the Buddha as their teacher.
• Both accept the middle way, dependent origination, the four noble truths and the noble eightfold path, in theory, though in practice these have little or no importance in some traditions.
• Both accept that members of the laity and of the sangha can pursue the path toward enlightenment (bodhi).
• Both consider buddhahood to be the highest attainment; however Theravadins consider the nirvana (nibbana to the Theravadins) attained by arahants as identical to that attained by the Buddha himself, as there is only one type of nirvana. According to Theravadins, a buddha is someone who has discovered the path all by himself and taught it to others.

Theravāda

Theravāda ("Doctrine of the Elders", or "Ancient Doctrine") is the oldest surviving Buddhist school. It is relatively conservative, and generally closest to early Buddhism. This school is derived from the Vibhajjavāda grouping which emerged amongst the older Sthavira group at the time of the Third Buddhist Council (c. 250 BCE). This school gradually declined on the Indian subcontinent, but its branch in Sri Lanka and South East Asia continues to survive.

The Theravada school bases its practice and doctrine exclusively on the Pāli Canon and its commentaries. After being orally transmitted for a few centuries, its scriptures, the Pali Canon, were finally committed to writing in the last century BCE, in Sri Lanka, at what the Theravada usually reckon as the fourth council. It is also one of the first Buddhist schools to commit the complete set of its canon into writing. The Sutta collections and Vinaya texts of the Pāli Canon (and the corresponding texts in other versions of the Tripitaka), are generally considered by modern scholars to be the earliest Buddhist literature, and they are accepted as authentic in every branch of Buddhism.

Theravāda is primarily practiced today in Sri Lanka, Burma, Laos, Thailand, Cambodia as well as small portions of China, Vietnam, Malaysia and Bangladesh. It has a growing presence in Europe and America.

Mahayana

The precise geographical origins of Mahayana are unknown. It is likely that various elements of Mahayana developed independently from the 1st century BCE onwards, initially within several small individual communities, in areas to the north-west within the Kushan Empire (within present-day northern Pakistan), and in areas within the Shatavahana Empire, including Amaravati to the south-east (in present-day Andhra Pradesh), to the west around the port of Bharukaccha (present-day Bharuch, a town near Bombay), and around the various cave complexes, such as Ajanta and Karli (in present-day Gujarat and Maharashtra). Some scholars have argued that Mahayana was a movement of lay Buddhists focused around stupa devotion. Pictures within the wall of a stupa representing the story of the Buddha and his previous reincarnation as a bodhisattva were used to preach Buddhism to the masses. Other scholar reject this theory. Monks representing different philosophical orientations could live in the same Sangha as long as they practiced the same Vinaya. Still, in terms of Abhidharma, the Sarvastivada school and the Dharmaguptaka school, both of which were widespread in the Kushan Empire, seem to have had major influence.

Around the second century CE, the Kushan emperor Kanishka is said to have convened what many western scholars call the fourth Buddhist council. This council is not recognised by the Theravada line of Buddhism. According to Mahayana sources, this council did not simply rely on the original Tripitaka. Instead, a set of new scriptures, mostly notably, the Lotus Sutra, an early version of the Heart Sutra and the Amitabha Sutra were approved, as well as fundamental principles of doctrine based around the concept of salvation for all beings (hence Mahāyāna "great vehicle") and the concept of Buddhas and bodhisattvas who embody Buddha-nature who strive to achieve such a goal. However, most western scholars believe this council was purely Sarvastivada, while the late Monseigneur Professor Lamotte considered it entirely fictitious. The new scriptures were first written in Buddhist Hybrid Sanskrit or one of the Prakrits. From that point on, and in the space of a few centuries, Mahayana would spread from India to Southeast Asia, and towards the north to Central Asia and then east to China where Mahayana was Sinicized and this Sinicized Mahayana would be passed on to Korea, Vietnam and finally to Japan in 538 CE. The East Asians would go on to write more indigenous sutras and commentaries to the Mahayana Canon.

After the end of the Kuṣāṇas, Buddhism flourished in India during the dynasty of the Guptas (4th – 6th century). Mahāyāna centres of learning were established, the most important one being the Nālandā University in north-eastern India.

Mahayana schools recognize all or part of the Mahayana scriptures. Some of these sutras became for Mahayanists a manifestation of the Buddha himself, and faith in and veneration of those texts are stated in some sutras (e.g. the Lotus Sutra and the Mahaparinirvana Sutra) to lay the foundations for the later attainment of Buddhahood itself.

Native Eastern Buddhism is practiced today in China, Japan, Korea, Singapore, parts of Russia and most of Vietnam. The Buddhism practiced in Tibet, the Himalayan regions, and Mongolia is also Mahayana in origin, but will be discussed below under the heading of Northern Buddhism. There are a variety of strands in Eastern Buddhism, which in most of this area are fused into a single unified form of Buddhism. However, in Japan they form separate denominations. The five major ones are the following.

• Nichiren, peculiar to Japan
• Pure Land
• Shingon, a form of Vajrayana
• Tendai
• Chan/Zen

In Korea, nearly all Buddhists belong to the Chogye school, which is officially Son (Zen), but with substantial elements from other traditions.

Pure Land Buddhism

There are estimated to be around 100 million Chinese Buddhists. Pure Land Buddhism is the most popular form in China, particularly among the laity. In the first half of the twentieth century, most Chinese monks practised Pure Land.Chan (Zen) survived into the 20th century in a small number of monasteries, but died out in mainland China after the communist takeover. In Taiwan Chan meditation is popular, but most Buddhists follow Pure Land.

There are estimated to be about 40 million Buddhists in Vietnam. The Buddhism of monks and educated lay people is mainly Thien (Zen), with elements of Pure Land and tantra, but that of most ordinary Buddhists has little or no Thien element, being mainly Pure Land.

Vajrayāna or Tibetan Buddhism

There are differing views as to just when Vajrayāna and its tantric practice started. In the Tibetan tradition, it is claimed that the historical Śākyamuni Buddha taught tantra, but as these are esoteric teachings, they were written down long after the Buddha's other teachings. Nālandā University became a center for the development of Vajrayāna theory and continued as the source of leading-edge Vajrayāna practices up through the 11th century. These practices, scriptures and theory were transmitted to China, Tibet, Indochina and Southeast Asia. China generally received Indian transmission up to the 11th century including tantric practice, while a vast amount of what is considered to be Tibetan Buddhism (Vajrayāna) stems from the late (9th–12th century) Nālandā tradition.

In one of the first major contemporary academic treatises on the subject, Fairfield University professor Ronald M. Davidson argues that the rise of Vajrayana was in part a reaction to the changing political climate in India at the time. With the fall of the Gupta dynasty, in an increasingly fractious political environment, institutional Buddhism had difficulty attracting patronage, and the folk movement led by siddhas became more prominent. After perhaps two hundred years, it had begun to get integrated into the monastic establishment.

Vajrayana combined and developed a variety of elements, a number of which had already existed for centuries. In addition to the Mahāyāna scriptures, Vajrayāna Buddhists recognise a large body of Buddhist Tantras, some of which are also included in Chinese and Japanese collections of Buddhist literature, and versions of a few even in the Pali Canon.

Although it continued to in surrounding countries, over the centuries Buddhism gradually declined in India and it was virtually extinct there by the time of the British conquest.

Buddhist texts

Buddhist scriptures and other texts exist in great variety. Different schools of Buddhism place varying levels of value on learning the various texts. Some schools venerate certain texts as religious objects in themselves, while others take a more scholastic approach. Buddhist scriptures are written in these languages: Pāli, Tibetan, Mongolian, Chinese, along with some texts that still exist in Sanskrit and Buddhist Hybrid Sanskrit.

Unlike many religions, Buddhism has no single central text that is universally referred to by all traditions. However, some scholars have referred to the Vinaya Pitaka and the first four Nikayas of the Sutta Pitaka as the common core of all Buddhist traditions. However, this could be considered misleading, as Mahāyāna considers these merely a preliminary, and not a core, teaching, the Tibetan Buddhists have not even translated most of the āgamas, though theoretically they recognize them, and they play no part in the religious life of either clergy or laity in China and Japan. The size and complexity of the Buddhist canons have been seen by some (including Buddhist social reformer Babasaheb Ambedkar) as presenting barriers to the wider understanding of Buddhist philosophy.

The followers of Theravāda Buddhism take the scriptures known as the Pāli Canon as definitive and authoritative, while the followers of Mahāyāna Buddhism base their faith and philosophy primarily on the Mahāyāna sūtras and their own vinaya. The Pāli sutras, along with other, closely-related scriptures, are known to the other schools as the āgamas.

Over the years, various attempts have been made to synthesize a single Buddhist text that can encompass all of the major principles of Buddhism. In the Theravada tradition, condensed 'study texts' were created that combined popular or influential scriptures into single volumes that could be studied by novice monks. Later in Sri Lanka, the Dhammapada was championed as a unifying scripture.

Dwight Goddard collected a sample of Buddhist scriptures, with the emphasis on Zen, along with other classics of Eastern philosophy, such as the Tao Te Ching, into his 'Buddhist Bible' in the 1920s. More recently, Dr. Babasaheb Ambedkar attempted to create a single, combined document of Buddhist principles in "The Buddha and His Dhamma". Other such efforts have persisted to present day, but currently there is no single text that represents all Buddhist traditions.

Pāli Tipitaka

Pāli Canon
Theravāda Buddhism
1. Vinaya Piṭaka 1. Suttavibhaṅga 2. Khandhaka 3. Parivāra
2. Sutta Piṭaka 1. Dīgha Nikāya 2. Majjhima Nikāya 3. Saṃyutta Nikāya 4. Aṅguttara Nikāya 5. Khuddaka Nikāya Khuddakapāṭha Dhammapada Udāna Itivuttaka Suttanipāta Vimānavatthu Petavatthu Theragāthā Therīgāthā Apadāna Buddhavaṃsa Cariyāpiṭaka Jātaka Niddesa Paṭisambhidāmagga Nettipakaraṇa Peṭakopadesa Milindapañha
3. Abhidhamma Piṭaka 1. Dhammasaṅgaṇī 2. Vibhaṅga 3. Dhātukathā 4. Puggalapaññatti 5. Kathāvatthu 6. Yamaka 7. Paṭṭhāna
Aṭṭhakathā Ṭīkā Pāli literature Paritta
v t e

The Pāli Tipitaka, which means "three baskets", refers to its three main:

• The Vinaya Pitaka contains disciplinary rules for the Buddhist monks and nuns, as well as explanations of why and how these rules were instituted, supporting material, and doctrinal clarification.
• The Sutta Pitaka contains discourses ascribed to Gautama Buddha.
• The Abhidhamma Pitaka contains material often described as systematic expositions of the Gautama Buddha's teachings.

According to the scriptures, soon after the death of the Buddha, the first Buddhist council was held; a monk named Mahākāśyapa (Pāli: Mahākassapa) presided. The goal of the council was to record the Buddha's sayings—sūtras (Sanskrit) or suttas (Pāli)—and codify monastic rules (vinaya). Ānanda, the Buddha's personal attendant, was called upon to recite the discourses, and according to some sources the abhidhamma, and Upāli, another disciple, recited the rules of the vinaya. These became the basis of the Tripitaka. However, this record was initially transmitted orally in form of chanting, and was committed to text in a much later period. Both the sūtras and the vinaya of every Buddhist school contain a wide variety of elements including discourses on the Dharma, commentaries on other teachings, cosmological and cosmogonical texts, stories of the Gautama Buddha's previous lives, and various other subjects.

Mahayana Sutras

The Mahāyāna sūtras, are also considered by some to be the word of Gautama Buddha, but supposedly were transmitted in secret, or came directly from other Buddhas or Bodhisattvas. Approximately six hundred Mahāyāna sutras have survived in Sanskrit or in Chinese or Tibetan translations. In addition, East Asian Buddhism recognizes some sutras regarded by scholars as of Chinese origin.

Whereas the Theravādins adhere solely to the Pāli Canon and its commentaries, the adherents of Mahāyāna accept both the agamas and the Mahāyāna sūtras as authentic, valid teachings of Gautama Buddha, designed for different types of persons and different levels of spiritual understanding. For the Theravādins, however, the Mahayana sūtras are works of poetic fiction, not the words of Gautama Buddha. The Theravadins are confident that the Pali Canon represents the full and final statement by Gautama Buddha of his Dhamma—and nothing more is truly needed beyond that. Anything added which claims to be the word of Gautama Buddha and yet is not found in the Canon or its commentaries is treated with extreme caution if not outright rejection by Theravada.

For the Mahāyānists, in contrast, the Mahāyāna sutras do indeed contain basic and foundational pronouncements of Gautama Buddha. From the Mahayana standpoint the Mahāyāna sutras articulate the Buddha's higher, more advanced and deeper doctrines, reserved for those who follow the bodhisattva path. That path is explained as being built upon the motivation to liberate all living beings from unhappiness. Hence the name Mahāyāna (lit., the Great Vehicle), which expresses availability both to the general masses of sentient beings and those who are more developed. The theme of greatness can be seen in many elements of Mahayana Buddhism, from the length of some of the Mahayana sutras and the vastness of the Bodhisattva vow, which strives for all future time to help free all other persons and creatures from pain, to the (in some sutras and Tantras) final attainment of the Buddha's "Great Self" (mahatman) in the sphere of "Great Nirvana" (mahanirvana). For Theravadins and many scholars, including A.K. Warder, however, the self-proclaimed "greatness" of the Mahayana Sutras does not make them a true account of the life and teachings of Gautama Buddha.

Buddhist symbols

Comparative studies

Buddhism provides many opportunities for comparative study with a diverse range of subjects. For example, dependent origination can be considered one contribution of Buddhism to metaphysics. On the other hand, Buddhism's emphasis on the Middle way not only provides a unique guideline for ethics but it has also allowed Buddhism to peacefully coexist with various local beliefs, customs, and institutions in countries that adopted it throughout its history.

List of Buddhism related topics in comparative studies

• Buddhism and Jainism
• Buddhism and Hinduism
• Buddhism and Christianity
• God in Buddhism (Buddhism, mysticism, and monotheism)
• Buddhism and Eastern teaching (Buddhism and East Asian teaching)
• Buddhism and psychology
• Buddhism and science
• Buddhist Ethics (Buddhism and ethics)
• Buddhist philosophy (Buddhism and Western philosophy)
• Buddhism and Thelema

See also

• Basic Points Unifying the Theravada and the Mahayana
• Buddhism and Christianity
• Buddhism and Eastern teaching
• Buddhism and Hinduism
• Buddhism and Jainism
• Buddhism and psychology
• Buddhism and science
• Buddhism in the West
• Buddhist Ethics
• Buddhist Ceremonies
• Buddhist flag
• Buddhist philosophy
• Buddhist terms and concepts
• God in Buddhism
• List of Buddhist topics
• List of Buddhists
• Shinbutsu shūgō

Notes

1. These refer to it as a "religion:" Chambers Dictionary, 2006; Merriam-Webster's Collegiate Dictionary, 2003; New Penguin Handbook of Living Religions, px998; Dewey Decimal System of Book Classification; Robinson & Johnson, The Buddhist Religion
2. Excluding it as a "religion" by definition: Numen, vol 49, p 388; reprinted in Williams, Buddhism, vol III, p 403; Numen, vol 49, p 389; reprinted in Williams, Buddhism, Routledge, 2005, vol III, p 403
3. Major Religions Ranked by Size
4. U.S. State Department's International Religious Freedom Report 2004. http://www.state.gov/g/drl/rls/irf/2004/ Accessed 20 September 2008.
5. Garfinkel, Perry. "Buddha Rising." National Geographic Dec. 2005: 88-109.
6. [https://www.cia.gov/cia/publications/factbook/geos/xx.html#People CIA - The World Factbook
7. Robinson et al, Buddhist Religions, page xx; Philosophy East and West, vol 54, ps 269f; Williams, Mahayana Buddhism, Routledge, 1st edn, 1989, ps 275f/2nd edn, 2008, p 266
8. Lopez (1995). Buddhism in Practice. Princeton University Press. p. 16.
9. For instance, Gethin Foundations, p. 14, states: "The earliest Buddhist sources state that the future Buddha was born Siddhārtha Gautama (Pali Siddhattha Gotama), the son of a local chieftain—a rājan—in Kapilavastu (Pali Kapilavatthu) what is now the Indian-Nepalese border." However, Professor Gombrich (Theravada Buddhism, p. 1) and the old but specialized study by Edward Thomas, The Life of the Buddha, ascribe the name Siddhattha/Siddhartha to later sources.
10. Carrithers, Michael. "The Buddha," in the Oxford University paperback Founders of Faith, 1986, page 10.
11. Macmillan Encyclopedia of Buddhism Vol. 1, page 352
12. UNESCO webpage entitled "Lumbini, the Birthplace of the Lord Buddha". Gethin Foundations, p. 19, which states that in the mid-third century BCE the Emperor Ashoka determined that Lumbini was the Buddha's birthplace and thus installed a pillar there with the inscription: "... this is where the Buddha, sage of the Śākyas, was born."
13. For instance, Gethin Foundations, p. 14, states: "The earliest Buddhist sources state that the future Buddha was born Siddhārtha Gautama (Pali Siddhattha Gotama), the son of a local chieftain—a rājan—in Kapilavastu (Pali Kapilavatthu) what is now the Indian-Nepalese border." However, Professor Gombrich (Theravada Buddhism, p. 1) and the old but specialized study by Edwerard Thomas, The Life of the Budddddddddha, ascribe the name Siattha/fitta to later sources
14. http://buddhism.about.com/library/blbudlifesights2.htm The Life of the Buddha: The Four Sights "On the first visit he encountered an old man. On the next excursion he encountered a sick man. On his third excursion, he encountered a corpse being carried to cremation. Such sights sent home to him the prevalence of suffering in the world and that he too was subject to old age, sickness and death. On his fourth excursion, however, he encountered a holy man or sadhu, apparently content and at peace with the world."
15. http://www.wildmind.org/mantras/figures/shakyamuni/5 Wild mind Buddhist Meditation, The Buddha’s biography: Spiritual Quest and Awakening
16. Skilton, Concise, p. 25
17. "the reputed place of the Buddha's death and cremation,"Encyclopedia Britannica, Kusinagara
18. spokensanskrit dictionary, using कर्मन् as input
19. Harvey, Introduction to Buddhism, page 40
20. sanskrit-english dictionary with फल as input
21. T.P. Kasulis of Ohio State University, Zen as a Social Ethics of Responsiveness." Journal of Buddhist Ethics: .
22. Lopez, Story of Buddhism, page 239/Buddhism, page 248
23. Harvey, Introduction to Buddhism, page 34
24. Macmillan Encyclopedia of Buddhism (Volume Two), page 711
25. The 31 Planes of Existence by Ven. Suvanno Mahathera
26. Harvey, Introduction to Buddhism, page 33
27. Macmillan Encyclopedia of Buddhism (Volume One), page 377
28. Thera, Piyadassi (1999). "Dhammacakkappavattana Sutta". The Book of Protection. Buddhist Publication Society. {{cite book}}: External link in |chapterurl= (help); Unknown parameter |chapterurl= ignored (|chapter-url= suggested) (help) In what is said in Theravada to be the Buddha's first sermon, the Dhammacakkappavattana Sutta, which was given to the five ascetics with whom he had practiced austerities. He talks about the Middle Way, the noble eightfold path and the Four Noble Truths.
29. See for example: http://www.thebigview.com/buddhism/fourtruths.html The Four Noble Truths
30. Gethin, Foundations, page 60
31. (2004), Volume One, page 296
32. Harvey, Introduction, p. 47
33. Hinnels, John R. (1998). The New Penguin Handbook of Living Religions. London: Penguin Books. ISBN 0140514805.,pages 393f
34. Harvey, Introduction to Buddhism, p. 92
35. Eliot, Japanese Budhism, Edward Arnold, London, 1935, page 60
36. Eliot, Japanese Buddhism, Edward Arnold, London, 1935, pages 59f
37. with सम्यक् as input
38. spokensanskrit dictionary with दृष्टि as input
39. spokensanskrit dictionary with संकल्प as input
40. spokensanskrit dictionary with वाच् as input
41. spokensanskrit dictionary with कर्मन् as input
42. spokensanskrit dictionary with आजीवन as input
43. spokensanskrit dictionary with व्यायाम as input
44. spokensanskrit dictionary with स्मृति as input
45. spokensanskrit dictionary with समाधि as input
46. MN 72 (Thanissaro, 1997). For further discussion of the context in which these statements was made, see Thanissaro (2004).
47. Thanissaro Bhikkhu, "Introduction to the Avyakata Samyutta," .
48. Gadjin M. Nagao, Madhyamika and Yogachara. Leslie S. Kawamura, translator, SUNY Press, Albany 1991, pages 40-41.
49. Karel Werner, Mysticism and Indian Spirituality. In Karel Werner, ed., The Yogi and the Mystic. Curzon Press, 1989, page 27.
50. See , a master's thesis by a student of Peter Harvey.
51. The Sovereign All-Creating Mind tr. by E.K. Neumaier-Dargyay, pp. 111–112.
52. Philosophy East and West, volume Twenty-Six, page 138
53. Williams, Mahayana Buddhism, Routledge, 1989, page 2
54. Welch, Practice of Chinese Buddhism, Harvard, 1967, page 395
55. Christian Lindtner, Master of Wisdom. Dharma Publishing 1997, page 324.
56. Dan Lusthaus, "What is and what isn't Yogacara." .
57. Welch, Practice of Chinese Buddhism, Harvard, 1967, page 395
58. Harvey, Introduction to Buddhism, page 56
59. Harvey, Introduction to Buddhism, page 57
60. Harvey, Introduction to Buddhism, page 58
61. Harvey, Introduction to Buddhism, page 59
62. Harvey, Introduction to Buddhism, page 60
63. spokensanskrit dictionary with निर्वन as input
64. http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.3:1:489.pali Pali Text Society Pali Dictionary
65. http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.1:1:2598.pali Pali Text Society Pali Dictionary
66. http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.3:1:229.pali Pali Text Society Pali Dictionary
67. An important development in the Mahayana that it came to separate nirvana from bodhi ('awakening' to the truth, Enlightenment), and to put a lower value on the former (Gombrich, 1992d). Originally nirvana and bodhi refer to the same thing; they merely use different metaphors for the experience. But the Mahayana tradition separated them and considered that nirvana referred only to the extinction of craving (= passion and hatred), with the resultant escape from the cycle of rebirth. This interpretation ignores the third fire, delusion: the extinction of delusion is of course in the early texts identical with what can be positively expressed as gnosis, Enlightenment.’’ How Buddhism Began, Richard F. Gombrich, Munshiram Manoharlal, 1997, p. 67
68. Routledge Encyclopedia of Buddhism, 2007, page 611
69. Access to Insight, a Theravada Buddhist website, discusses Buddha Eras
70. Gautama Buddha discusses tne Maitreya Buddha in the Tipitaka
71. Kogen Mizuno, Essentials of Buddhism, Shunju-sha, 1972, English translation, Kosei, Tokyo, 1996, page 57
72. Cook, Hua-yen Buddhism, Pennsylvania State University Press, 1977, pages 110f; Macmillan Encyclopedia of Buddhism (Volume One), page 351
73. Harvey, page 170
74. Bhikku, Thanissaro (2001). "Refuge". An Introduction to the Buddha, Dhamma, & Sangha. Access to Insight.
75. Middle-Length Discourses of the Buddha, tr Nanamoli, rev Bodhi, Wisdom Pubns, 1995, pages 708f
76. B. Alan Wallace, Contemplative Science. Columbia University Press, 2007, page 81.
77. Welch, Practice of Chinese Buddhism, Harvard, 1967, page 396
78. Routledge Encyclopedia of Buddhism, 2007, page 502
79. According to Charles S. Prebish (in his Historical Dictionary of Buddhism, Sri Satguru Publications, Delhi, 1993, p. 287): "Although a variety of Zen 'schools' developed in Japan, they all emphasize Zen as a teaching that does not depend on sacred texts, that provides the potential for direct realization, that the realization attained is none other than the Buddha nature possessed by each sentient being ...".
80. Prebish comments (op. cit., p. 244): "It presumes that sitting in meditation itself (i.e. zazen) is an expression of Buddha nature." The method is to detach the mind from conceptual modes of thinking and perceive Reality directly. Speaking of Zen in general, Buddhist scholar Stephen Hodge writes (Zen Masterclass, Godsfield Press, 2002, pp. 12–13): "... practitioners of Zen believe that Enlightenment, the awakening of the Buddha-mind or Buddha-nature, is our natural state, but has been covered over by layers of negative emotions and distorted thoughts. According to this view, Enlightenment is not something that we must acquire a bit at a time, but a state that can occur instantly when we cut through the dense veil of mental and emotional obscurations."
81. (Critical Sermons on the Zen Tradition, Hisamatsu Shin'ichi, Palgrave Macmillan, New York, 2002, passim) Commenting on Rinzai Zen and its Chinese founder, Linji, Hisamatsu states: "Linji indicates our true way of being in such direct expressions as 'True Person' and 'True Self'. It is independent of words or letters and transmitted apart from scriptural teaching. Buddhism doesn't really need scriptures. It is just our direct awakening to Self ..." (Hisamatsu, op. cit., p. 46).
82. Harvey, Introduction, pages 165f
83. Williams, Mahayana Buddhism, Routledge, 1st ed, 1989, page 185
84. Routledge Encyclopedia of Buddhism, page 781
85. Peter Harvey, An Introduction to Buddhist Ethics. Cambridge University Press, 2000, page 142.
86. ...
87. Thomas Laird, The Story of Tibet. Grove Press, 2006, page 81.
88. Thomas Laird, The Story of Tibet. Grove Press, 2006, page 82.
89. Peter Harvey, An Introduction to Buddhist Ethics. Cambridge University Press, 2000, page 142.
90. Routledge Encyclopedia of Buddhism, page 781; the briefer statement in this article by Powers should be understood in the light of his fuller statement in his book Introduction to Tibetan Buddhism, Snow Lion, 1995, pages 252f
91. A History of Indian Buddhism - Hirakawa Akira (translated and edited by Paul Groner) - Motilal Banarsidass Publishers, Delhi, 1993, p. 7
92. Indian Buddhism, Japan, 1980, reprinted Motilal Banarsidass,Delhi,1987,1989,table of contents
93. Professor of Sanskrit, Tibetan, and Buddhist Studies at the University of Texas at Austin. His main views and arguments can be found in his book Bones, Stones, and Buddhist Monks, University of Hawai'i Press
94. Mitchell, Buddhism, Oxford University Press, 2002, page 34 & table of contents
95. Skorupski, Buddhist Forum, vol I, Heritage, Delhi/SOAS, London, 1990, page 5; Journal of the International Association of Buddhist Studies, vol 21 (1998), part 1, pages 4, 11
96. spokensanskrit.de dictionary with पर and निर्वाण as input
97. Encyclopedia of Religion, Macmillan, New York, sv Councils, Buddhist
98. Journal of the Pāli Text Society, volume XVI, p. 105)
99. Janice J. Nattier and Charles S. Prebish, 1977. Mahāsāṅghika Origins: the beginnings of Buddhist sectarianism in History of Religions, Vol. 16, pp. 237–272
100. Harvey, Introduction to Buddhism, p. 74
101. "Abhidhamma Pitaka." Encyclopædia Britannica. Ultimate Reference Suite. Chicago: Encyclopædia Britannica, 2008.
102. "Abhidhamma Pitaka." Encyclopædia Britannica. Ultimate Reference Suite. Chicago: Encyclopædia Britannica, 2008.
103. "Abhidhamma Pitaka." Encyclopædia Britannica. Ultimate Reference Suite. Chicago: Encyclopædia Britannica, 2008.
104. "Record of Buddhistic Kingdoms". Project Gutenberg. Retrieved 2008-08-18. {{cite web}}: Unknown parameter |Author= ignored (|author= suggested) (help); Unknown parameter |Translator= ignored (|translator= suggested) (help)"In the community here, moreover, we got the Samyuktabhi-dharma-hridaya-(sastra), containing about six or seven thousand gathas; he also got a Sutra of 2500 gathas; one chapter of the Parinir-vana-vaipulya Sutra, of about 5000 gathas; and the Mahasan-ghikah Abhidharma"
105. "Notes on the Nagarjunikonda Inscriptions". The Indian Historical Quarterly. Retrieved 2008-08-18. {{cite web}}: Unknown parameter |Author= ignored (|author= suggested) (help)"the Mahasanghikas, so far as the traditions go, did not recognise the seven texts of the Theravadins as Buddhabhasita, (6) but had an Abhidharma Pitaka of their own according to the testimony of Yuan Chuang,(7) who further supplies us with the information that he himself studied certain Abhidharma treatises of the Mahasanghika"
106. Samuel Beal, "The Life of Hiuen-Tsiang: By the Shaman Hwui Li. With an introduction containing an account of the works of I-tsing", published by Tuebner and Co, London (1911), Digital version: University of Michigan. "this is the spot where the assembly of the Great Congregation (Mahdsanghikas) was held….So they made another collection of the Sutra-pitaka, and the Vinaya-pitaka, and the Abhidharma-pitaka, and of the Miscellaneous-pitaka, and the Dharall-pitaka, five pitakas in all. As in this assembly there were both ordinary persons and holy men present; it is called the convocation of the Mahasanghikas."
107. Chinese Cultural Studies: The Spirits of Chinese Religion
108. Windows on Asia - Chinese Religions
109. Religions and Beliefs in China
110. SACU Religion in China
111. Index-China Chinese Philosophies and religions
112. AskAsia - Buddhism in China
113. BUDDHISM AND ITS SPREAD ALONG THE SILK ROAD
114. U.S. Department of States - International Religious Freedom Report 2006: China (includes Tibet, Hong Kong, and Macau)
115. openDemocracy.net - 'The Atlas of Religion,' Joanne O'Brien & Martin Palmer: State Attitudes to Religion
116. Center for Religious Freedom - Survey Files
117. The Range of Religious Freedom
118. Garfinkel, Perry (2005). "Buddha Rising". National Geographic: 88–109. {{cite journal}}: Unknown parameter |month= ignored (help)
119. , retrieved on 2008-01-15
120. Philosophy East and West, volume 54, page 270
121. Keown, Buddhism, Oxford University Press, 1996, page 12
122. Smith, Buddhism; Juergensmeyer, Oxford Handbook.
123. "Tibetan Buddhism". American Heritage Dictionary of the English Language. Houghton Mifflin Company. 2004. Retrieved 2007-07-07.
124. (Harvey, 1990); (Gombrich,1984); Gethin (1998), pp. 1–2, identifies "three broad traditions" as: (1) "The Theravāda tradition of Sri Lanka and South-East Asia, also sometimes referred to as 'southern' Buddhism"; (2) "The East Asian tradition of China, Korea, Japan, and Vietnam, also sometimes referred to as 'eastern' Buddhism"; and, (3) "The Tibetan tradition, also sometimes referred to as 'northern' Buddhism."; Robinson & Johnson (1982) divide their book into two parts: Part One is entitled "The Buddhism of South Asia" (which pertains to Early Buddhism in India); and, Part Two is entitled "The Development of Buddhism Outside of India" with chapters on "The Buddhism of Southeast Asia," "Buddhism in the Tibetan Culture Area," "East Asian Buddhism" and "Buddhism Comes West; Penguin handbook of Living Religions, 1984, page 279; Prebish & Keown, Introducing Buddhism, ebook, Journal of Buddhist Ethics, 2005, printed ed, Harper, 2006
125. See e.g. the multi-dimensional classification in Encyclopedia of Religion, Macmillan, New York, 1987, volume 2, pages 440ff
126. http://www.buddhanet.net/e-learning/history/comparative.htm
127. Gethin, Foundations, page 1
128. Williams, Paul (1989). Mahayana Buddhism: the doctrinal foundations. London: Routledge., pages 20f
129. Lamotte, Étienne (trans. to French) (1976). Teaching of Vimalakirti. trans. Sara Boin. London: Pali Text Society. pp. XCIII. ISBN 0710085400.
130. Macmillan Encyclopedia of Buddhism (Volume One), pages 430, 435
131. World Christian Encyclopedia, 2nd ed, Oxford University Press, 2001, volume 1, page 191, & volume 2, page 10
132. Harvey, Introduction to Buddhism, page 152
133. Welch, Practice of Chinese Buddhism 1900-1950, Harvard, 1967, page 396
134. Welch, Practice of Chinese Buddhism 1900-1950, Harvard, 1967, pages 47, 396
135. Harvey, Introduction to Buddhism, page 283
136. World Christian Encyclopedia, 2nd ed, volume 1, page 723
137. World Christian Encyclopedia, 2nd ed, Oxford University Press, 2001, volume 1, page 803
138. Harvey, Introduction, page 159; Macmillan Encyclopedia of Buddhism (Volume Two), page 882
139. Davidson, Ronald M. (2003). Indian Esoteric Buddhism: A Social History of the Tantric Movement. New York: Columbia University Press. ISBN 0231126190.
140. Prebish & Keown, Introducing Buddhism, page 89
141. A.K. Warder, Indian Buddhism, 3rd edition (2000)
142. Eliot, Japanese Buddhism, Edward Arnold, London, 1935, page 16
143. A.K. Warder, Indian Buddhism, 3rd edition (2000), p. 4
144. Thelema & Buddhism in Journal of Thelemic Studies, Vol. 1, No. 1, Autumn 2007, pp. 18-32

References

• Bechert, Heinz & Richard Gombrich (ed.) (1984). The World of Buddhism, Thames & Hudson.
• Cousins, L. S. (1996). "The Dating of the Historical Buddha: A Review Article". Journal of the Royal Asiatic Society. Series 3 (6.1): 57–63. Retrieved 2007-07-11.; reprinted in Williams, Buddhism, volume I; NB in the online transcript a little text has been accidentally omitted: in section 4, between "... none of the other contributions in this section envisage a date before 420 B.C." and "to 350 B.C." insert "Akira Hirakawa defends the short chronology and Heinz Bechert himself sets a range from 400 B.C."
• Davidson, Ronald M. (2003). Indian Esoteric Buddhism: A Social History of the Tantric Movement. New York: Columbia University Press. ISBN 0231126190.
• de Give, Bernard (2006). Les rapports de l'Inde et de l'Occident des origines au règne d'Asoka. Les Indes savants. ISBN-10: 2846540365.
• Gethin, Rupert (1998). Foundations of Buddhism. Oxford University Press. ISBN 0-19-289223-1.
• Harvey, Peter (1990). An Introduction to Buddhism: Teachings, History and Practices. Cambridge University Press. ISBN 0-52-131333-3.
• Lamotte, Étienne (trans. from French) (1976). Teaching of Vimalakirti. trans. Sara Boin. London: Pali Text Society. pp. XCIII. ISBN 0710085400.
• Skilton, Andrew (1997). A Concise History of Buddhism. Windhorse Publications. ISBN 0904766926.
• Williams, Paul (1989). Mahayana Buddhism: the doctrinal foundations. London: Routledge.
• Williams, Paul (ed.) (2005). Buddhism: Critical Concepts in Religious Studies, 8 volumes, Routledge, London & New York.
• Armstrong, Karen (2001). Buddha. Penguin Books. p. 187. ISBN 0-14-303436-7.
• Buswell, Robert E. (ed.) (2003). Encyclopedia of Buddhism. MacMillan Reference Books. ISBN 978-0028657189. {{cite book}}: |author= has generic name (help)
• Coogan, Michael D. (ed.) (2003). The Illustrated Guide to World Religions. Oxford University Press. ISBN 1-84483-125-6. {{cite book}}: |author= has generic name (help)
• Donath, Dorothy C. (1971). Buddhism for the West: Theravāda, Mahāyāna and Vajrayāna; a comprehensive review of Buddhist history, philosophy, and teachings from the time of the Buddha to the present day. Julian Press. ISBN 0-07-017533-0.
• Gunaratana, Bhante Henepola (2002). Mindfulness in Plain English. Wisdom Publications. ISBN 0-86171-321-4. Also available on this websites: saigon.com urbandharma.org vipassana.com
• Juergensmeyer, Mark (2006). The Oxford Handbook of Global Religions. Oxford Handbooks in Religion and Theology. Oxford University Press. ISBN 978-0195137989.
• Lowenstein, Tom (1996). The Vision of the Buddha. Duncan Baird Publishers. ISBN 1-903296-91-9.
• Kohn, Michael H. (trans.) (1991). The Shambhala Dictionary of Buddhism and Zen. Shambhala. ISBN 0-87773-520-4.
• Morgan, Kenneth W. (ed), The Path of the Buddha: Buddhism Interpreted by Buddhists, Ronald Press, New York, 1956; reprinted by Motilal Banarsidass, Delhi; distributed by Wisdom Books
• Nattier, Jan (2003). A Few Good Men: The Bodhisattva Path according to The Inquiry of Ugra (Ugrapariprccha). University of Hawai'i Press. ISBN 0-8248-2607-8.
• Robinson, Richard H., and Johnson, Willard L. (1982). The Buddhist Religion: A Historical Introduction. Wadsworth Publishing. ISBN 0-534-01027-X.{{cite book}}: CS1 maint: multiple names: authors list (link)
• Sinha, H.P. (1993). Bhāratīya Darshan kī rūprekhā (Features of Indian Philosophy). Motilal Banarasidas Publ. ISBN 81-208-2144-0.
• Smith, Huston (2003). Buddhism: A Concise Introduction. HarperSanFrancisco. ISBN 978-0060730673. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Thanissaro Bhikkhu (2001). Refuge: An Introduction to the Buddha, Dhamma, & Sangha (3rd ed., rev.). {{cite book}}: External link in |title= (help)
• Thich Nhat Hanh (1974), The Heart of the Buddha's Teaching, Broadway Books ISBN 0-7679-0369-2.
• Thurman, Robert A. F. (translator) (1976). Holy Teaching of Vimalakirti: Mahayana Scripture. Pennsylvania State University Press. ISBN 0-271-00601-3. {{cite book}}: |author= has generic name (help)
• Walpola Rahula (1974). What the Buddha Taught. Grove Press. ISBN 0-8021-3031-3.
• White, Kenneth (2005). The Role of Bodhicitta in Buddhist Enlightenment Including a Translation into English of Bodhicitta-sastra, Benkemmitsu-nikyoron, and Sammaya-kaijo. The Edwin Mellen Press. ISBN 0-7734-5985-5.
• Yamamoto, Kosho (translation), revised and edited by Dr. Tony Page. The Mahayana Mahaparinirvana Sutra. (Nirvana Publications 1999-2000). {{cite book}}: |author= has generic name (help)CS1 maint: multiple names: authors list (link)
• Yin Shun, Yeung H. Wing (translator) (1998). The Way to Buddhahood: Instructions from a Modern Chinese Master. Wisdom Publications. {{cite book}}: |author= has generic name (help) ISBN 0-86171-133-5.
• Indian Books Centre. Bibliotheca Indo Buddhica Series, Delhi.
• Ranjini. Jewels of the Doctrine. Sri Satguru Publications. {{cite book}}: |work= ignored (help)

Online

• Berzin, Alexander (2001). "Historical Sketch of Buddhism and Islam in Afghanistan". Berzin Archives. {{cite web}}: Unknown parameter |month= ignored (help)
• Wei, Wei Wu (1960). "Why Lazarus Laughed: The Essential Doctrine Zen-Advaita-Tantra". Routledge and Kegan Paul Ltd., London. Sentient Publications. {{cite web}}: Cite has empty unknown parameter: |month= (help); External link in |author= and |publisher= (help)CS1 maint: numeric names: authors list (link)
• Dhammananda, K. Sri (2002). "What Buddhists Believe" (PDF). Buddhist Missionary Society of Malaysia. {{cite web}}: External link in |work= (help)

External links

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• About Buddhism
• Access to Insight
• BuddhaNet
• Seeing Through The Net
• Buddhism at Open Directory Project
• "Buddhism - objects, art and history". Asia. Victoria and Albert Museum. Retrieved 2007-12-06.
• Buddhism Potpourri
• Buddhist texts (English translations)
• DharmaNet
• Essential Theravada Buddhism in graphics
• Tathagatagarbha Mahayana sutras
• Video documentary Buddhist history in India
• What Buddha Taught Multi-lingual

v t e    Topics in Buddhism
Outline Glossary Index
Foundations	Four Noble Truths Three Jewels Buddha Dharma Sangha Noble Eightfold Path Nirvana Middle Way
The Buddha	Tathāgata Birthday Four sights Eight Great Events Great Renunciation Physical characteristics Life of Buddha in art Footprint Relics Iconography in Laos and Thailand Films Miracles Family Suddhodāna (father) Māyā (mother) Mahapajapati Gotamī (aunt, adoptive mother) Yaśodharā (wife) Rāhula (son) Ānanda (cousin) Devadatta (cousin) Places where the Buddha stayed Buddha in world religions
Bodhisattvas	Avalokiteśvara Guanyin Mañjuśrī Mahāsthāmaprāpta Ākāśagarbha Kṣitigarbha Samantabhadra Vajrapāṇi Skanda Tārā Metteyya/Maitreya
Disciples	Kaundinya Assaji Sāriputta Mahamoggallāna Ānanda Mahākassapa Aṅgulimāla Anuruddha Mahākaccana Nanda Subhūti Puṇṇa Mantānīputta Upāli Mahapajapati Gotamī Khema Uppalavanna Asita Channa Yasa
Key concepts	Avidyā (Ignorance) Bardo Bodhicitta Buddha-nature Dhamma theory Dharma Enlightenment Five hindrances Indriya Karma Kleshas Mental factors Mindstream Parinirvana Pratītyasamutpāda Rebirth Saṃsāra Saṅkhāra Skandha Śūnyatā Taṇhā (Craving) Tathātā Ten Fetters Three marks of existence Anicca Dukkha Anattā Two truths doctrine
Cosmology	Ten spiritual realms Six Paths Deva realm Human realm Asura realm Hungry Ghost realm Animal realm Naraka Three planes of existence
Branches	Mahayana Zen Chinese Chan Japanese Zen Korean Seon Vietnamese Thiền Pure Land Tiantai Huayan Risshū Nichiren Madhyamaka Yogachara Vajrayana Tibetan Buddhism Chinese Esoteric Buddhism Shingon Dzogchen Theravada Navayana Early Buddhist schools Pre-sectarian Buddhism Basic points unifying Theravāda and Mahāyāna Southern, Eastern and Northern Buddhism
Practices	Bhavana Bodhipakkhiyādhammā Brahmavihara Mettā Karuṇā Mudita Upekkha Buddhābhiṣeka Dāna Devotion Deity yoga Dhyāna Faith Five Strengths Iddhipada Meditation Mantras Kammaṭṭhāna Recollection Smarana Anapanasati Samatha-vipassanā (Vipassana movement) Shikantaza Zazen Tukdam Koan Ganana Mandala Tonglen Tantra Tertön Terma Merit Mindfulness Mindful Yoga Satipatthana Nekkhamma Nianfo Pāramitā Paritta Puja Offerings Prostration Music Refuge Sādhu Satya Sacca Seven Factors of Enlightenment Sati Dhamma vicaya Pīti Passaddhi Śīla Five precepts Eight precepts Bodhisattva vow Pratimokṣa Threefold Training Śīla Samadhi Prajñā Vīrya Four Right Exertions Twenty-two vows of Ambedkar
Nirvana	Bodhi Bodhisattva Buddhahood Pratyekabuddhayāna Four stages of awakening Sotāpanna Sakadagami Anāgāmi Arhat
Monasticism	Bhikkhu Bhikkhunī Śrāmaṇera Śrāmaṇerī Anagārika Ajahn Sayadaw Zen master Rōshi Lama Rinpoche Geshe Tulku Western tulku Kappiya Donchee Householder Upāsaka and Upāsikā Achar Śrāvaka Ten principal disciples Shaolin Monastery
Major figures	The Buddha Nagasena Aśvaghoṣa Nagarjuna Asanga Vasubandhu Kumārajīva Buddhaghosa Buddhapālita Dignāga Bodhidharma Zhiyi Emperor Wen of Sui Songtsen Gampo Xuanzang Shandao Padmasambhava Saraha Atiśa Naropa Karmapa Hōnen Shinran Dōgen Nichiren Shamarpa Dalai Lama Panchen Lama Ajahn Mun B. R. Ambedkar Ajahn Chah Thích Nhất Hạnh
Texts	Early Buddhist texts Tripiṭaka Mahayana sutras Pali Canon Chinese Buddhist canon Tibetan Buddhist canon Dhammapada Sutra Vinaya Madhyamakālaṃkāra Abhidharmadīpa
Countries	Afghanistan Bangladesh Bhutan Cambodia China India Indonesia Japan Korea Laos Malaysia Maldives Mongolia Myanmar Nepal Pakistan Philippines Russia Buryatia Kalmykia Tuva (ru) Singapore Sri Lanka Taiwan Thailand Tibet Vietnam Africa Senegal South Africa Central Asia Uzbekistan Middle East Iran Saudi Arabia Western countries Argentina Australia Brazil Canada Costa Rica Czech Republic France Germany Italy Mexico New Zealand Norway Poland Sweden Switzerland Ukraine United Kingdom United States Venezuela
History	Timeline Ashoka Kanishka Buddhist councils History of Buddhism in India Decline of Buddhism in India Huichang persecution of Buddhism Greco-Buddhism Gandharan Buddhism Texts Menander I Buddhism and the Roman world Buddhism in the West Silk Road transmission of Buddhism Persecution of Buddhists In Afghanistan In Vietnam Rimé movement Banishment of Buddhist monks from Nepal Dalit Buddhist movement Chinese invasion of Tibet 1959 Tibetan uprising Sinhalese Buddhist nationalism Buddhist modernism Vipassana movement 969 Movement Engaged Buddhism Women in Buddhism
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