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Buddhism is a family of beliefs and practices widely considered to be a religion^[1][2]and is based on the teachings attributed to Siddhartha Gautama, commonly known as "The Buddha" (the Awakened One), who was born in what is today Nepal.^[3][4] He lived and taught in the northeastern region of the Indian subcontinent and most likely died around 400 BCE.^[5]

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), that is, achieving Nirvana. Among the methods various schools of Buddhism apply towards this goal are: ethical conduct and altruistic behaviour, devotional practices, ceremonies and the invocation of bodhisattvas, renunciation of worldly matters, meditation, physical exercises, study, and the cultivation of wisdom.

Buddhism is broadly recognized as being composed of two major branches:

• Theravada, which has a widespread following in Southeast Asia
• Mahayana (including Pure Land, Zen, Nichiren Buddhism, Shingon, Tibetan Buddhism and Tendai), found throughout East Asia. It should be noted that in some methods of classification, Vajrayana is considered a third branch.

While Buddhism remains most popular within these regions of Asia, both branches are now found throughout the world.

Buddhist schools disagree on what the historical teachings of Gautama Buddha were, so much so that some scholars claim Buddhism does not have a clearly definable common core.^[6] Significant disagreement also exists over the importance and canonicity of various scriptures.

Various sources put the number of Buddhists in the world between 230 million and 500 million.^{[7][8][9][10]} While formal conversion or membership varies between communities, basic lay adherence is often defined in terms of a traditional formula in which the practitioner takes refuge in The Three Jewels: the Buddha, the Dharma (the teachings of the Buddha), and the Sangha (the community of Buddhists).

Contents 1 Life of the Buddha 2 Buddhist concepts 2.1 Life and the World 2.1.1 Karma: Cause and Effect 2.1.2 Rebirth 2.1.3 The Cycle of Samsara 2.2 Suffering: Causes and Solution 2.2.1 The Four Noble Truths 2.2.2 The Noble Eightfold Path 2.2.3 Middle Way 2.3 The Nature of Reality 2.3.1 Impermanence, Suffering and Non-Self 2.3.2 Dependent Arising 2.3.3 Emptiness 2.3.4 Speculation versus Direct Experience: Buddhist Epistemology 2.4 Liberation 2.4.1 Nirvana 2.4.2 Buddhas 2.4.2.1 Theravada 2.4.2.2 Mahayana 2.4.2.3 Buddha Eras 2.4.3 Bodhisattvas 3 Practice 3.1 Devotion 3.1.1 Refuge in the Three Jewels 3.2 Buddhist Ethics 3.3 Monastic life 3.4 Meditation 3.4.1 Samādhi (Meditative cultivation): samatha meditation 3.4.1.1 In Theravāda 3.4.2 Prajñā (Wisdom): vipassana meditation 3.4.3 Zen 3.4.4 Vajrayana / Tantra 4 History 4.1 Indian Buddhism 4.1.1 Pre-sectarian Buddhism 4.1.2 Early Buddhist Schools 4.1.3 Early Mahayana Buddhism 4.1.3.1 Origins of Mahayana 4.1.3.2 Earliest Mahayana Sutras 4.1.4 Late Mahayana Buddhism 4.1.5 Vajrayana / Esoteric Buddhism 4.2 Buddhism in other countries 4.3 Buddhism today 5 Schools and traditions 5.1 Theravāda 5.2 Mahayana 5.3 Vajrayāna 6 Buddhist texts 6.1 Pāli Tipitaka 6.2 Mahayana Sutras 7 Comparative studies 8 See also 9 Notes 10 Footnotes 11 References 11.1 Online 12 External links

Life of the Buddha

The following information about Buddha's life comes from the Tipitaka (other scriptures, such as the Lalitavistara Sutra, give differing accounts).

Siddhartha Gautama, the founder of Buddhism, was born in the city of Lumbini around the year 485 BCE and was raised in Kapilavastu.^[11][12] Moments after birth, according to the scriptures, he performed the first of several miracles, taking a few steps and proclaiming, "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."^{[citation needed]}

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, 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,"^[13] one of the first contemplations of Siddhartha. The Four Sights eventually prompted Gautama to abandon royal life and take up a spiritual quest to free himself from suffering by living the life of a mendicant ascetic—a respectable spiritual practice at the time. 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.^[14] He abandoned asceticism, concentrating instead on anapanasati meditation (awareness of breathing), thereby 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, India, and vowed not to rise before achieving Nirvana. At age 35, after many days of meditation, he attained his goal of becoming a Buddha. After his spiritual awakening he attracted a band of followers and instituted a monastic order. He spent the rest of his life teaching the Dharma, travelling throughout the northeastern part of the Indian subcontinent.^[15][16]

He died at the age of 80 (405 BCE) in Kushinagar, India, from food poisoning.

Scholars are increasingly hesitant to make unqualified claims about the historical facts of Gautama Buddha's life.^[17] 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."^[18] Most historians accept that he lived, taught and founded a monastic order, but do not consistently accept most details in his biographies.^[19]

Buddhist concepts

Life and the World

Karma: Cause and Effect

Karma (from Sanskrit: action, work^[20]) is the energy which drives Saṃsāra, the cycle of suffering and rebirth for each being. Good, skillful (Pāli: kusala) and bad, unskillful (Pāli: akusala) actions produce "seeds" in the mind which come to fruition either in this life or in a subsequent rebirth.^[21] The avoidance of unwholesome actions and the cultivation of positive actions is called Śīla (from Sanskrit: ethical conduct).

In Buddhism, Karma specifically refers to those actions (of body, speech, and mind) that spring from mental intent (Pāli: cetana),^[22] and which bring about a consequence (or fruit, Sanskrit: phala)^[23] or result (Pāli: vipāka). Every time a person acts there is some quality of intention at the base of the mind and it is that quality rather than the outward appearance of the action that determines its effect.

In Theravada Buddhism there is no divine salvation or forgiveness for one's Karma. Some Mahayana traditions hold different views. For example, the texts of certain Sutras (such as the Lotus Sutra, the Angulimaliya Sutra and the Nirvana Sutra) claim that reciting or merely hearing their texts can expunge great swathes of negative Karma. Similarly, the Japanese Pure Land teacher Genshin taught that Buddha Amitabha has the power to destroy the Karma that would otherwise bind one in Saṃsāra.^[24][25]

Rebirth

Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception^[26] to death. It is important to note, however, that Buddhism rejects concepts of a permanent self or an unchanging, eternal soul, as it is called in Christianity or even Hinduism. As there ultimately is no such thing as a self (anatta), rebirth in subsequent existences must rather be understood as the continuation of a dynamic, ever-changing process of "dependent arising" (Pratītyasamutpāda) determined by the laws of cause and effect (Karma) rather than that of one being, "jumping" from one existence to the next.

Each rebirth takes place within one of five realms, according to Theravadins, or six according to other schools.^[27][28] These are further subdivided into 31 planes of existence:^[29]

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^[30]
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.^[31]
6. Devas including Brahmas: variously translated as gods, deities, spirits, angels, or left untranslated

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 (formless realms) can be attained only by those who can meditate on the arupa-jhānas.

According to East Asian and Tibetan Buddhism, there is an intermediate state between one life and the next, but Theravada rejects this.^[32]

The Cycle of Samsara

Sentient beings crave pleasure and are averse to pain from birth to death. In being controlled by these attitudes, they perpetuate the cycle of conditioned existence and suffering (Samsara), and produce the causes and conditions of the next rebirth after death. Each rebirth repeats this process in an involuntary cycle, which Buddhists strive to end by eradicating these causes and conditions, applying the methods laid out by the Buddha.

Suffering: Causes and Solution

The Four Noble Truths

According to the Pali Tipitaka, the Four Noble Truths were the first teaching of Gautama Buddha after attaining Nirvana.^[33] They are sometimes considered as containing the essence of the Buddha's teachings and are presented in the manner of a medical diagnosis and remedial prescription – a style common at that time:

1. Life as we know it ultimately is or leads to suffering (dukkha) in one way or another.
2. Suffering is caused by craving or attachments to worldly pleasures of all kinds. This is often expressed as a deluded clinging to a certain sense of existence, to selfhood, or to the things or phenomena that we consider the cause of happiness or unhappiness.
3. Suffering ends when craving ends, when one is freed from desire. This is achieved by eliminating all delusion, thereby reaching a liberated state of Enlightenment (bodhi);
4. Reaching this liberated state is achieved by following the path laid out by the Buddha.

Described by early Western scholars, and taught as an introduction to Buddhism by some contemporary Mahayana teachers (e.g., the Dalai Lama).^[34]

According to other interpretations by Buddhist teachers and scholars, lately recognized by some Western non-Buddhist scholars,^[35] the "truths" do not represent mere statements, but are categories or aspects that most worldly phenomena fall into, grouped in two:

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

Thus, according to the Macmillan Encyclopedia of Buddhism^[36] 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^[37] and the traditional Theravada understanding^[38] 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.^[39] They are little known in the Far East.^[40]

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). It has eight sections, each starting with the word samyak (Sanskrit, meaning correctly, properly, or well,^[41] frequently translated into English as right), and presented in three groups:

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

1. dṛṣṭi (ditthi): viewing^[42] reality as it is, not just as it appears to be.
2. saṃkalpa (sankappa): intention^[43] of renunciation, freedom and harmlessness.

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

3. vāc (vāca): speaking^[44] in a truthful and non hurtful way
4. karman (kammanta): acting^[45] in a non harmful way
5. ājīvana (ājīva): a non harmful livelihood^[46]

• Samādhi 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 (vāyāma): making an effort^[47] to improve
7. smṛti (sati): awareness^[48] 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 (samādhi): correct meditation or concentration^[49], explained as the first 4 dhyānas

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

In the early sources (the four main Nikayas) the Eightfold Path is not generally taught to laypeople, and it is little known in the Far East.^[50]

Middle Way

An important guiding principle of Buddhist practice is the Middle Way, which is said to have been discovered by Gautama Buddha prior to his enlightenment (bodhi). The Middle Way or Middle Path has several definitions:

1. The practice of non-extremism: a path of moderation away from the extremes of self-indulgence and self-mortification
2. The middle ground between certain metaphysical views (e.g., that things ultimately either do or do not exist)^[51]
3. An explanation of Nirvana (perfect enlightenment), a state wherein it becomes clear that all dualities apparent in the world are delusory (see Seongcheol)
4. Another term for emptiness, the ultimate nature of all phenomena, lack of inherent existence, which avoids the extremes of permanence and nihilism or inherent existence and nothingness

The Nature of Reality

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, some regard it as essential, but most regard it as having a place, at least for some people at some stages. The concept of Liberation (Nirvana), the goal of the Buddhist path, is closely related to the correct perception of reality. In awakening to the true nature of the self and all phenomena one is liberated from the cycle of suffering (Dukkha) and involuntary rebirths (Samsara).

Impermanence, Suffering and Non-Self

Impermanence is one of the Three Marks of Existence. The term expresses the Buddhist notion that all compounded or conditioned phenomena (things and experiences) are inconstant, unsteady, and impermanent. Everything we can experience through our senses is made up of parts, and its existence is dependent on external conditions. Everything is in constant flux, and so conditions and the thing itself are constantly changing. Things are constantly coming into being, and ceasing to be. Nothing lasts.

According to the impermanence doctrine, human life embodies this flux in the aging process, the cycle of rebirth (samsara), and in any experience of loss. The doctrine further asserts that because things are impermanent, attachment to them is futile and leads to suffering (dukkha).

Suffering or Dukkha (Pāli दुक्ख; Sanskrit दुःख duḥkha; according to grammatical tradition derived from dus-kha "uneasy", but according to Monier-Williams more likely a Prakritized form of dus-stha "unsteady, disquieted") is a central concept in Buddhism, the word roughly corresponding to a number of terms in English including suffering, pain, unsatisfactoriness, sorrow, affliction, anxiety, dissatisfaction, discomfort, anguish, stress, misery, and frustration.

Although dukkha is often translated as "suffering", its philosophical meaning is more analogous to "disquietude" as in the condition of being disturbed. As such, "suffering" is too narrow a translation with "negative emotional connotations" (Jeffrey Po)^[52], which can give the impression that the Buddhist view is one of pessimism, but Buddhism is neither pessimistic nor optimistic, but realistic. Thus in English-language Buddhist literature dukkha is often left untranslated, so as to encompass its full range of meaning. ^{[53] [54] [55]}.

Anatta (Pāli) or anātman (Sanskrit) refers to the notion of "not-self". In Indian philosophy, the concept of a self is called ātman (that is, "soul" or metaphysical self), which refers to an unchanging, permanent essence conceived by virtue of existence. This concept and the related concept of Brahman, the Vedantic monistic ideal, which was regarded as an ultimate ātman for all beings, were indispensable for mainstream Indian metaphysics, logic, and science; for all apparent things there had to be an underlying and persistent reality, akin to a Platonic form. Buddhists reject all these concepts of ātman, emphasizing not permanence, but changeability. Therefore all concepts of a substantial personal self are incorrect and formed in the realm of ignorance.

In the Nikayas, anatta is not meant as a metaphysical assertion, but as an approach for gaining release from suffering. In fact, the Buddha rejected both of the metaphysical assertions "I have a Self" and "I have no Self" as ontological views that bind one to suffering.^[56] By analyzing the constantly changing physical and mental constituents ("skandhas") of a person or object, the practitioner comes to the conclusion that neither the respective parts nor the person as a whole comprise a Self.

Dependent Arising

The doctrine of pratītyasamutpāda (Sanskrit; Pali: paticcasamuppāda; Tibetan: rten.cing.'brel.bar.'byung.ba; Chinese: 緣起), often translated as "Dependent Arising," is an important part of Buddhist metaphysics. It states that phenomena arise together in a mutually interdependent web of cause and effect. It is variously rendered into English as "dependent origination", "conditioned genesis", "dependent co-arising", "interdependent arising", or "contingency".

The best-known application of the concept of Pratītyasamutpāda is the scheme of Twelve Nidānas (from Pali nidāna "cause, foundation, source or origin"), which explain the continuation of the cycle of suffering and rebirth (Samsara) in detail.^[57]

The Twelve Nidānas describe a causal connection between the subsequent characteristics/conditions of cyclic existence, each giving rise to the next:

1. Avidyā: ignorance, specifically spiritual^[58]
2. Saṃskāras: literally formations, explained as referring to Karma.
3. Vijñāna: consciousness, specifically discriminative^[59]
4. Nāmarūpa: literally name and form, referring to mind and body^[60]
5. Ṣaḍāyatana: the six sense bases: eye, ear, nose, tongue, body and mind-organ
6. Sparśa: variously translated contact, impression, stimulation (by a sense object)
7. Vedanā: usually translated feeling: this is the "hedonic tone", i.e. whether something is pleasant, unpleasant or neutral
8. Tṛṣṇā: literally thirst, but in Buddhism nearly always 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.^[61])
11. Jāti: literally birth, but life is understood as starting at conception^[62]
12. Jarāmaraṇa (old age and death) and also śokaparidevaduḥkhadaurmanasyopāyāsa (sorrow, lamentation, pain, sadness, and misery)

Sentient beings always suffer throughout samsara, until they free themselves from this suffering by attaining Nirvana. Then the absence of the first Nidāna, ignorance, leads to the absence of the others.

Emptiness

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.^[63]

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.^[64] 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.^[65] 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).

Speculation versus Direct Experience: Buddhist Epistemology

Decisive in distinguishing Buddhism from other schools of Indian philosophy is the issue of epistemological justification (from epistemology, Greek: theory of knowledge). While all schools of Indian logic recognize various sets of valid justifications for knowledge, or pramana, Buddhism recognizes a smaller set than do the others. All accept perception and inference, for example, but for some schools of Buddhism the received textual tradition is an equally valid epistemological category.^[66]

According to the scriptures, during his lifetime the Buddha remained silent when asked several metaphysical questions. These regarded issues such as whether the universe is eternal or non-eternal (or whether it is finite or infinite), the unity or separation of the body and the self, the complete inexistence of a person after nirvana and death, and others. One explanation for this silence is that such questions distract from activity that is practical to realizing enlightenment^[67] and bring about the danger of substituting the experience of liberation by conceptual understanding of the doctrine or by religious faith.^[68] Another explanation is that both affirmative and negative positions regarding these questions are based on attachment to and misunderstanding of the aggregates and senses. That is, when one sees these things for what they are, the idea of forming positions on such metaphysical questions simply does not occur to one.^[69] Another closely related explanation is that reality is devoid of designations, or empty, and therefore language itself is a priori inadequate.^[70]

Thus, the Buddha's silence does not indicate misology or disdain for philosophy. Rather, it indicates that he viewed these questions as not leading to true knowledge.^[70] Dependent arising is, according to some^[who?], one of the Buddha's great contributions to philosophy, and provides a framework for analysis of reality that is not based on metaphysical assumptions regarding existence or non-existence, but instead on direct cognition of phenomena as they are presented to the mind. This informs and supports the Buddhist approach to liberation via ethical and meditative training known as the Noble Eightfold Path.

Accordingly, most Buddhists agree that, to a greater or lesser extent, words are inadequate to describe the goal of the Buddhist path, but concerning the usefulness of words in the path itself, schools differ radically.^[71]

In the Pali Canon and numerous Mahayana Sutras and Tantras, the Buddha is portrayed stressing that Dharma (in the sense of truth) cannot truly be understood with the ordinary rational mind or logic—reality transcends all worldly concepts.

In the Mahayana Mahaparinirvana Sutra's self-styled "Uttara-Tantra", the Buddha 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 Tibetan Buddhism) also emphasizes 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 ...."^[72] Also later, the famous Indian Buddhist practitioner (yogi) and teacher, mahasiddha Tilopa discouraged any intellectual activity in his 6 words of advice.

Mahayana often adopts a pragmatic concept of truth:^[73] doctrines are "true" in the sense of being spiritually beneficial. In modern Chinese Buddhism, all doctrinal traditions are regarded as equally valid.^[65]

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. As the Buddha said according to the canonical scriptures:^[74]

Do not accept anything by mere tradition ... Do not accept anything just because it accords with your scriptures ... Do not accept anything merely because it agrees with your pre-conceived notions ... But when you know for yourselves—these things are moral, these things are blameless, these things are praised by the wise, these things, when performed and undertaken, conduce to well-being and happiness—then do you live acting accordingly.

Liberation

Nirvana

Nirvana (Sanskrit; Pali "Nibbana") means "cessation", "extinction" (of craving and ignorance and therefore suffering and the cycle of involuntary rebirths Samsara), "extinguished", "quieted", "calmed"^[75]; it's also known as "Awakening" or "Enlightenment" in the West. Buddhists believe that anybody who has achieved nirvana is in fact a Buddha.

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 carried a meaning synonymous to nirvana, using only some different metaphors to describe the experience, which implies the extinction of raga (greed, craving),^[76] dosa (hate, aversion)^[77] and moha (delusion).^[78] In the later school of Mahayana Buddhism, the status of nirvana was downgraded in some scriptures, coming to refer only to the extinction of greed and hate, implying that delusion was still present in one who attained nirvana, and that one needed to attain bodhi to eradicate delusion ^[79]. Therefore, according to Mahayana Buddhism, the arahant has attained only nirvana, thus still being subject to delusion, while the bodhisattva not only achieves nirvana but full liberation from delusion as well. He thus attains bodhi and becomes a buddha. In Theravada Buddhism, bodhi and nirvana carry the same meaning, that of being freed from greed, hate and delusion.

Buddhas

Theravada

In Theravada doctrine, a person may awaken from the "sleep of ignorance" by directly realizing the true nature of reality; such people are called arahants and occasionally buddhas. After numerous lifetimes of spiritual striving, they have reached the end of the cycle of rebirth, no longer reincarnating as human, animal, ghost, or other being. The commentaries to the Pali Canon classify these awakened beings 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
• Savakabuddha, who receive the truth directly or indirectly from a Sammasambuddha

Bodhi and nirvana carry the same meaning, that of being freed from craving, hate, and delusion. In attaining bodhi, the arahant has overcome these obstacles. As a further distinction, the extinction of only hatred and greed (in the sensory context) with some residue of delusion, is called anagami.

Mahayana

In the Mahayana, the Buddha tends not 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.

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.^[80] 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 Amitabha 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 the chanting of homage to his name will liberate one at death into the "happy land" (安樂) or "pure land" (淨土) of Amitabha 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 one has faith in the power of that vow or chants his 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.^[81]

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.^[82][83] 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 Buddhists believe there are innumerable other Buddhas in other universes.^[84] A Theravada commentary says that Buddhas arise one at a time in this world element, and not at all in others.^[85]

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 most are incapable of following the "complicated" paths of some other schools and present what they view as a simple practice instead.

Bodhisattvas

Mahayana Buddhism puts great emphasis and, in fact, encourages anybody to follow the path of a Bodhisattva.

Bodhisattva means either "enlightened (bodhi) existence (sattva)" or "enlightenment-being" or, given the variant Sanskrit spelling satva rather than sattva, "heroic-minded one (satva) for enlightenment (bodhi)". Another translation is "Wisdom-Being".^[86]

The various divisions of Buddhism understand the word Bodhisattva in different ways. Theravada and some Mahayana sources consider a Bodhisattva as someone on the path to Buddhahood, while other Mahayana sources speak of Bodhisattvas renouncing Buddhahood^[87][88], but especially in Mahayana Buddhism, it mainly refers to a being that compassionately refrains from entering nirvana in order to save others. So the Bodhisattva is a person who already has a considerable degree of enlightenment and seeks to use their wisdom to help other sentient beings to become liberated themselves.

While Theravada regards it as an option, Mahayana encourages everyone to follow a Bodhisattva path and to take the Bodhisattva vows. With these vows, one makes the promise to work for the complete enlightenment of all sentient beings.

A famous saying by the 8th-century Indian Buddhist scholar-saint Shantideva, which the Dalai Lama often cites as his favourite verse, summarizes the Bodhisattva's intention (Bodhicitta) as follows: "For as long as space endures, and for as long as living beings remain, until then may I too abide to dispel the misery of the world."

According to the Mahayana, a Bodhisattva practices in the six perfections: giving, morality, patience, joyous effort, concentration and wisdom.

Practice

Devotion

Devotion is an important part of the practice of most Buddhists.^[89] 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)^[90] as the foundation of one's religious practice. The practice of taking refuge on behalf of young or even unborn children is mentioned^[91] 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 or pledge, considered the ultimate expression of compassion.

The Three Jewels are:

• The Buddha. This is a title for those who have 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 inseparable from the Buddha.
• The Sangha. the community of Buddhists or the congregation of monastic practitioners.

According to the scriptures, Gautama Buddha presented himself as a model. The Dharma offers a refuge by providing guidelines for the alleviation of suffering and the attainment of Nirvana. The Sangha 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 add 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 (including sexual) misconduct

4. To refrain from lying (speaking truth always)

5. To refrain from intoxicants which lead to loss of mindfulness (specifically, drugs and alcohol)

The precepts are not formulated as imperatives, but as training rules that laypeople undertake voluntarily to facilitate practice.^[92] In Buddhist thought, the cultivation of dana and ethical conduct will themselves refine consciousness to such a level that rebirth in one of the lower heavens is likely, even if there is no further Buddhist practice. There is nothing improper or un-Buddhist about limiting one's aims to this level of attainment.^[93]

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

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

7. To refrain from dancing and playing music, wearing jewelry and cosmetics, attending shows and other performances

8. To refrain from using high or luxurious seats and bedding

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.

Regarding the monastic rules, the Buddha constantly reminds his hearers that it is the spirit that counts. On the other hand, the rules themselves are designed to assure a satisfying life, and provide a perfect springboard for the higher attainments. Monastics are instructed by the Buddha to live as "islands unto themselves". In this sense, living life as the vinaya prescribes it is, as one scholar puts it: "more than merely a means to an end: it is very nearly the end in itself."^[94]

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.^[95] 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.^[96] According to Peter Harvey, whenever Buddhism has been healthy, not only monks, nuns, and married lamas, but also more committed lay people have practiced meditation.^[97] According to Routledge's Encyclopedia of Buddhism, in contrast, throughout most of Buddhist history before modern times, serious meditation by lay people has been unusual.^[98] The evidence of the early texts suggests that at the time of the Buddha, many male and female lay practitioners did practice meditation, some even to the point of proficiency in all eight jhānas (see the next section regarding these).^[99]

Samādhi (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 knowledge (jñāna; Pāli ñāṇa) and understanding (prajñā Pāli paññā), and thus can lead to nirvāṇa (Pāli nibbāna). When one is in jhana, all defilements are suppressed temporarily. Only understanding (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 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 deeply rooted afflictions of the mind that 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. Notably, one could in theory attain Nirvana at any point of practice, whether deep in meditation, listening to a sermon, conducting the business of one's daily life, or any other activity.

Zen

Zen Buddhism (禅), pronounced Ch'an in Chinese or Zen in Japanese (derived from the Sanskrit term dhyana, meaning "meditation") is a form of Buddhism that became popular in China and Japan and that lays special emphasis on meditation.^[100] 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 (臨済宗) and Soto (曹洞宗), the former greatly favouring the use in meditation on the koan (公案, a 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".^[101]

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.^[102] Nevertheless, Zen does not neglect the scriptures.^[103]

Vajrayana / 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.^[104] One component of the Vajrayāna is harnessing psycho-physical energy through ritual, visualization, physical exercises, 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. In the Tibetan tradition, these practices can include sexual yoga, though only for some very advanced practitioners.^[105]

History

Indian Buddhism

The history of Indian Buddhism may be divided into the following five periods:^[106]

1. Early Buddhism (occasionally called Pre-sectarian Buddhism)
2. Nikaya Buddhism or Sectarian Buddhism: The period of the Early Buddhist schools
3. Early Mahayana Buddhism
4. Later Mahayana Buddhism
5. Esoteric Buddhism (also called Vajrayana Buddhism )

Pre-sectarian Buddhism

Pre-sectarian Buddhism is the earliest phase of Buddhism, recognized by nearly all scholars. 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 something similar to the following:^[107]

• 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.^[108][109]

Early Buddhist Schools

According to the scriptures, soon after the parinirvāṇa (from Sanskrit: "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.^[110]

According to most scholars, at some period after the Second Council the Sangha began to break into separate factions. ^[111] 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 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 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.^[112]

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.^[113]

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 3rd century BCE, 100 to 200 years after the death of the Buddha. Therefore the seven Abhidharma works are generally claimed not to represent the words of the Buddha himself, but those of disciples and great scholars^[114]. 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. Scholars disagree on whether the Mahasanghika school had an Abhidhamma Pitaka or not^[114][115].

Early Mahayana Buddhism

The period of Early Mahayana Buddhism concerns the origins of Mahayana and the contents of early Mahayana Sutras^[116]. The development of the various Early Buddhist Schools and the arising of Mahayana were not always consecutive. For example, the early schools continued to exist alongside Mahayana.

Origins of Mahayana

The commonly expressed misconception that Mahayana started as a lay-inspired movement is based on a selective reading of a very tiny sample of extant Mahayana Sutra literature. Currently scholars have moved away from this limited corpus, and have started to examine early Mahayana literature, which is very ascetic and expounds the ideal of the monks' life in the forest. A scholarly consensus about the origin of the Mahayana has not yet been reached, but it has been suggested that when Mahayana became popular, in the 5th century CE, it had become something it had previously objected to: a landed monastic institution with a lay orientation. Prior to this, the movement may well have been either a marginalized ascetic group of monks living in the forest, or a group of conservatives embedded in mainstream, socially engaged early Buddhist monasteries. Most scholars conclude that Mahayana remained a marginal movement until the 5th century AD^[117]

Earliest Mahayana Sutras

The earliest Mahayana Sutras are called the Proto-Mahayana Sutras such as the Ajitasena Sutra which contains a mixture of Mahayana and pre-Mahayana ideas. It occurs in a world where monasticism is the norm, which is typical of the Pali Suttas; there is none of the usual antagonism towards the followers of the Early Buddhist Schools or the notion of Arahantship, which is typical of many Mahayana Sutras such as the White Lotus, or Vimalakirti Nirdesha. However, the sutra also has an Arahant seeing all the Buddha fields, it is said that reciting the name of the sutra will save beings from suffering and the hell realms, and a meditative practice is described which allows the practitioner to see with the eyes of a Buddha, and to receive teachings from them that are very much typical of Mahayana Sutras. Some early Mahayana Sutras are Ratnagunasamcayagatha and the Astasaharika.

Some scholars contend that the Mahayana sutras were mainly composed in the south^[118] of India, and that later the activity of writing additional scriptures was continued in the east^[119] and north^[120] of India.

Late Mahayana Buddhism

During the period of Late Mahayana Buddhism, four major types of thought developed: Madhyamaka, Yogacara, Tathagatagarbha, and Buddhist Logic as the last and most recent.^[121] In India, the two main philosophical schools of the Mahayana were the Madhyamaka and the later Yogacara.^[122] According to Dan Lusthaus, Madhyamaka and Yogacara have a great deal in common, and the commonality stems from early Buddhism.^[123] There were no great Indian teachers associated with tathagatagarbha thought.^[124]

Vajrayana / Esoteric Buddhism

Scholarly research concerning Esoteric Buddhism is still in its early stages and has a number of problems which make research difficult:^[125].

1. Vajrayana Buddhism was influenced by Hinduism, and therefore the research has to include research on Hinduism as well.
2. The scriptures of Vajrayana have not yet been put in any kind of order.
3. Ritual has to be examined as well, not just doctrine.

Buddhism in other countries

Buddhism may have spread only slowly in India until the time of the Mauryan emperor Ashoka, 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.^[126]

The Theravada school spread south from India in the 3rd century BC, to Sri Lanka and Thailand and Burma and later also Indonesia. The Dharmagupta school spread (also in 3rd century BC) north to Kashmir, Gandhara and Bactria (Afghanistan). In the 2nd century AD, Mahayana Sutras spread from that general area to China, and then to Korea and Japan, and were translated into Chinese. During the Indian period of Esoteric Buddhism (from 8th century onwards), Buddhism spread from India to Tibet and Mongolia.

Buddhism today

By the late Middle Ages, 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.^[127][128] 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 includes Buddhism. One Buddhist organization claims the total could be as much as 1.691 billion.

Estimates are uncertain for several reasons:

• difficulties in defining who counts as a Buddhist;
• syncretism among the Eastern religions. Buddhism is practiced by adherents alongside many other religious traditions- including Taoism, Confucianism, Shinto, traditional religions, shamanism, and animism- throughout East and Southeast Asia.^{[129][130][131][132][133][134][135]}
• difficulties in estimating the number of Buddhists who do not have congregational memberships and often do not participate in public ceremonies;^[136]
• official policies on religion in several historically Buddhist countries that make accurate assessments of religious adherence more difficult; most notably China, Vietnam and North Korea^{[137][138][139]}. In many current and former Communist governments in Asia, government policies may discourage adherents from reporting their religious identity, or may encourage official counts to underestimate religious adherence.

According to one analysis, Buddhism is the fourth-largest religion in the world behind Christianity, Islam, and Hinduism ^[140]. The monks' order (Sangha), which began during the lifetime of the Buddha, 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. The Dalit Buddhist movement in India (inspired by B. R. Ambedkar) also practices Theravada. Approximately 124 million adherents.^[141]
• 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. Approximately 185 million adherents.^[141]
• Tibetan Buddhism is found in Tibet, Bhutan, Mongolia, surrounding areas in India, China, Nepal, and the Russian Federation, and Kalmykia. Approximately 20 million adherents.^[141]

Most Buddhist groups in the West are at least nominally affiliated with one of these three traditions.

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.^[142]

Schools and traditions

Buddhists generally classify themselves as either Theravada or Mahayana^[143] This classification is also used by some scholars^{[144][page number needed]} and is the one ordinarily used in the English language.^[145] An alternative scheme used by some scholars^[146] divides Buddhism into the following three traditions or geographical or cultural areas: Theravada, East Asian Buddhism and Tibetan Buddhism. Some scholars^[147] use other schemes. Buddhists themselves have a variety of other schemes. Hinayana (literally "lesser vehicle") is used by Mahayana followers to name the family of early philosophical schools and traditions from which contemporary Theravada emerged, but as this term is rooted in the Mahayana viewpoint and can be considered derogatory, a variety of other terms are increasingly used instead, including Śrāvakayāna, Nikaya Buddhism, early Buddhist schools, sectarian Buddhism, conservative Buddhism, mainstream Buddhism and non-Mahayana Buddhism.

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, e.g. according to one Buddhist ecumenical organization^[148], 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.

This is a rough timeline of the development of the different schools/traditions:

Timeline: Development and propagation of Buddhist traditions (ca. 450 BCE – ca. 1300 CE)
	450 BCE[149]		250 BCE	100 CE		500 CE		700 CE	800 CE		1200 CE[150]
India	Early Sangha
		Early Buddhist schools				Mahayana		Vajrayana
Sri Lanka & Southeast Asia			Theravada Buddhism
Central Asia			Greco-Buddhism					Tibetan Buddhism
			Silk Road Buddhism
East Asia				Ch'an, Tendai, Pure Land, Zen, Nichiren					Shingon
	450 BCE		250 BCE	100 CE		500 CE		700 CE	800 CE		1200 CE
Legend:   = Theravada tradition   = Mahayana traditions   = Vajrayana traditions

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.^[151] 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

Mahayana Buddhism flourished in India from the fifth century AD onwards, during the dynasty of the Guptas. 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 Sutras. 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.^[152]

Vajrayāna

The Vajrayana school of Buddhism spread both to China and Tibet. In Tibet, Vajrayana has always been a main component of Tibetan Buddhism while in China, it formed a separate sect. However, Vajrayana Buddhism became extinct in China but survived in Japan as Shingon sect and Tendai sect, which incorporated Vajrayana element into their practice.

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.^{[153][page number needed]}

Vajrayana combined and developed a variety of elements, a number of which had already existed for centuries.^[154] 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.

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.^[155] 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.^[156] Other scholars say there is no universally accepted common core.^[157] 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

Pali Canon
		Vinaya Pitaka
		SV. Khandhaka Vin V
		Sutta Pitaka
		DN MN SN AN KN
		Abhidhamma Pitaka
		Dhs. Vbh. Dhk. Pug. Kvu. Yam. Patthana
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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 teachings. Upāli recited the vinaya. Ānanda, the Buddha's personal attendant, was called upon to recite the dhamma. These became the basis of the Tripitaka. However, this record was initially transmitted orally in form of chanting, and was committed to text in the last century BCE. 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.

Much of the material in the Canon is not specifically "Theravadin", but is instead the collection of teachings that this school preserved from the early, non-sectarian body of teachings. According to Peter Harvey, it contains material which is at odds with later Theravadin orthodoxy. He states:

The Theravadins, then, may have added texts to the Canon for some time, but they do not appear to have tampered with what they already had from an earlier period.^[158]

Mahayana Sutras

The Mahayana sutras are a very broad genre of Buddhist scriptures that the Mahayana Buddhist tradition holds are original teachings of the Buddha. The adherents of Mahayana accept both the early teachings and the Mahayana sutras as authentic teachings of Gautama Buddha, and claim they were designed for different types of persons and different levels of spiritual understanding.

The Mahayana sutras often claim to articulate the Buddha's deeper, more advanced 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).

According to Mahayana tradition, the Mahayana sutras were transmitted in secret, came from other Buddhas or Bodhisattvas, or were preserved in non-human worlds because human beings at the time couldn't understand them^[159]. Approximately six hundred Mahayana sutras have survived in Sanskrit or in Chinese or Tibetan translations. In addition, East Asian Buddhism recognizes some sutras regarded by scholars to be of Chinese rather than Indian origin.

Generally, scholars conclude that the Mahayana scriptures were composed from the first century CE onwards^[160], five centuries after the historical Gautama Buddha, with some of them having their roots in other scriptures, composed in the first century BCE. It was not until after the fifth century CE that the Mahayana sutras started to influence the behavior of mainstream Buddhists in India^[161]. These texts were apparently not universally accepted among Indian Buddhists when they appeared; the pejorative label 'Hinayana' was applied by Mahayana supporters to those who rejected the Mahayana sutras.

Only the Theravada school does not include the Mahayana scriptures in its canon. As the modern Theravada school is descended from a branch of Buddhism that diverged and established itself in Sri Lanka prior to the emergence of the Mahayana texts, debate exists as to whether the Theravada were historically included in the 'hinayana' designation; in the modern era, this label is seen as in any case derogatory, and generally avoided.

Comparative studies

Buddhism provides many opportunities for comparative study with a diverse range of subjects. For example, dependent origination can be considered one of Buddhism's contributions to metaphysics. Additionally, Buddhism's emphasis on the Middle way not only provides a unique guideline for ethics but has also allowed Buddhism to peacefully coexist with various differing beliefs, customs and institutions in countries in which it has resided throughout its history. Also, Its moral and spiritual parallels with other systems of thought—for example, with various tenets of Christianity—have been subjects of close study.

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^[162]

See also

• Basic Points Unifying the Theravada and the Mahayana
• Buddhism in the West
• Buddhist ceremonies
• Buddhist flag
• Buddhist terms and concepts
• List of Buddhist topics
• List of Buddhists
• Shinbutsu shūgō
• Same-sex_marriage#Religious arguments

Notes

Footnotes

References

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• Bechert, Heinz & Richard Gombrich (ed.) (1984). The World of Buddhism, Thames & Hudson.
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• Ranjini. Jewels of the Doctrine. Sri Satguru Publications. 
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• Williams, Paul (1989). Mahayana Buddhism: the doctrinal foundations. London: Routledge. 
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Online

• Berzin, Alexander (November 2001). "Historical Sketch of Buddhism and Islam in Afghanistan". Berzin Archives. http://www.berzinarchives.com/islam/history_afghanistan_buddhism.html. 
• Wei, Wei Wu (1960). "Why Lazarus Laughed: The Essential Doctrine Zen-Advaita-Tantra". Routledge and Kegan Paul Ltd., London. Sentient Publications. http://www.sentientpublications.com/catalog/lazarus.php. 
• Dhammananda, K. Sri (2002). "What Buddhists Believe" (PDF). Buddhist Missionary Society of Malaysia. http://www.buddhanet.net/pdf_file/whatbelieve.pdf. 

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