BuddhismFrom Wikipedia, the free encyclopedia Jump to: navigation, search Standing Buddha. One of the earliest known representations of the Buddha, 1st-2nd century CE. Greco-Buddhist art, Gandhara. (Tokyo National Museum) Part of a series on Buddhism History[show] Dharma or concepts[show] Practices[show] Nirvāṇa[show] Traditions · Canons[show] Outline Buddhism portal v t e Buddhism is a religion indigenous to the Indian subcontinent that encompasses a variety of traditions, beliefs and practices largely based on teachings attributed to Siddhartha Gautama, who is commonly known as the Buddha (meaning "the awakened one" in Sanskrit and Pāli). The Buddha lived and taught in the eastern part of the Indian subcontinent some time between the 6th and 4th centuries BCE.[1] He is recognized by Buddhists as an awakened or enlightened teacher who shared his insights to help sentient beings end suffering (dukkha) through eliminating ignorance (avidyā) by way of understanding and seeing dependent origination (pratītyasamutpāda) and eliminating craving (taṇhā), and thus attain the highest happiness, nirvāņa.[2] Two major branches of Buddhism are generally recognized: Theravada ("The School of the Elders") and Mahayana ("The Great Vehicle"). Theravada has a widespread following in Sri Lanka and Southeast Asia (Cambodia, Laos, Thailand, Myanmar etc.). Mahayana is found throughout East Asia (China, Korea, Japan, Vietnam, Singapore, Taiwan etc.) and includes the traditions of Pure Land, Zen, Nichiren Buddhism, Tibetan Buddhism, Shingon, and Tiantai (Tendai). In some classifications, Vajrayana—practiced mainly in Tibet and Mongolia, and adjacent parts of China and Russia—is recognized as a third branch, while others classify it as a part of Mahayana. While Buddhism remains most popular within Asia, both branches are now found throughout the world. Estimates of Buddhists worldwide vary significantly depending on the way Buddhist adherence is defined. Lower estimates are between 350–500 million.[3][4][5] Buddhist schools vary on the exact nature of the path to liberation, the importance and canonicity of various teachings and scriptures, and especially their respective practices.[6] The foundations of Buddhist tradition and practice are the Three Jewels: the Buddha, the Dharma (the teachings), and the Sangha (the community). Taking "refuge in the triple gem" has traditionally been a declaration and commitment to being on the Buddhist path, and in general distinguishes a Buddhist from a non-Buddhist.[7] Other practices may include following ethical precepts; support of the monastic community; renouncing conventional living and becoming a monastic; the development of mindfulness and practice of meditation; cultivation of higher wisdom and discernment; study of scriptures; devotional practices; ceremonies; and in the Mahayana tradition, invocation of buddhas and bodhisattvas. Contents 1 Life of the Buddha 2 Buddhist concepts o 2.1 Life and the world 2.1.1 Saṃsāra 2.1.2 Karma 2.1.3 Rebirth o 2.2 Suffering's causes and solution 2.2.1 The Four Noble Truths 2.2.2 Noble Eightfold Path 2.2.3 The Four Immeasurables 2.2.4 Middle Way o 2.3 Nature of existence 2.3.1 Three Marks of Existence 2.3.2 Dependent arising 2.3.3 Emptiness o 2.4 Liberation 2.4.1 Nirvana 2.4.2 Buddhas 2.4.2.1 according to Theravada 2.4.2.2 according to Mahayana 2.4.3 Buddha eras 2.4.4 Bodhisattvas 3 Practice o 3.1 Devotion 3.1.1 Yoga 3.1.2 Refuge in the Three Jewels o 3.2 Buddhist ethics o 3.3 Monastic life o 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 and Tantra 4 History o 4.1 Philosophical roots o 4.2 Indian Buddhism 4.2.1 Pre-sectarian Buddhism 4.2.2 Early Buddhist schools 4.2.3 Early Mahayana Buddhism 4.2.4 Late Mahayana Buddhism 4.2.5 Vajrayana (Esoteric Buddhism) o 4.3 Development of Buddhism o 4.4 Buddhism today o 4.5 Late 20th Century Buddhist Movements 5 Demographics 6 Schools and traditions o 6.1 Timeline o 6.2 Theravada school o 6.3 Mahayana traditions o 6.4 Vajrayana traditions 7 Buddhist texts o 7.1 Pāli Tipitaka o 7.2 Mahayana sutras 8 Comparative studies o 8.1 Is Buddhism a religion? 9 See also 10 Notes 11 References 12 Bibliography o 12.1 Online 13 External links Life of the Buddha Relic depicting Gautama leaving home. The Great Departure, c.1–2nd century. (Musée Guimet) Main article: Gautama Buddha This narrative draws on the Nidānakathā biography of the Theravāda sect in Sri Lanka, which is ascribed to Buddhaghoṣa in the 5th century CE.[8] Earlier biographies such as the Buddhacarita, the Lokottaravādin Mahāvastu, and the Mahāyāna / Sarvāstivāda Lalitavistara Sūtra, give different accounts. Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order, but do not consistently accept all of the details contained in his biographies.[9][10] Ascetic Gautama with his five companions, who later comprised the first Sangha. (Painting in Laotian temple) According to author 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 apparently content and at peace with the world. Gautama was born in Lumbini in modern-day Nepal.. India."[11] In writing her biography of the Buddha. In a series of encounters—known in Buddhist literature as the four sights—he learned of the suffering of ordinary people. therefore. a sick man. because we have very little information that can be considered historically sound. "It is obviously difficult. Śuddhodana was determined to see his son become a king. These experiences prompted Gautama to abandon royal life and take up a spiritual quest.[13] It was either a small republic. an astrologer visited the young prince's father—King Śuddhodana—and prophesied that Siddhartha would either become a great king or renounce the material world to become a holy man. Bodh Gaya. encountering an old man. in which case his father was an oligarch. Karen Armstrong noted. and raised in Kapilavastu.and liberation. a corpse and. 2011 According to the Theravada Tripitaka scriptures[which?] (from Pali. so he prevented him from leaving the palace grounds. Gautama ventured beyond the palace several times. of the northeastern Indian subcontinent in the 5th century BCE.. finally. to write a biography of the Buddha that meets modern criteria. . shortly after the birth of young prince Gautama. around the year 563 BCE."[12][dubious – discuss] The evidence of the early texts suggests that Siddhārtha Gautama was born in a community that was on the periphery. death. both geographically and culturally. But at age 29. an ascetic holy man. teaching. depending on whether he saw what life was like outside the palace walls.[13] The Vajrashila. in which case his father was an elected chieftain. meaning "three baskets"). despite his father's efforts.[14][15] According to this narrative. where Gautama sat under a tree and became enlightened. or an oligarchy. [but] we can be reasonably confident Siddhatta Gotama did indeed exist and that his disciples preserved the memory of his life and teachings as well as they could. thereby liberating himself from the cycle of suffering and rebirth.Dhamek Stupa in Sarnath. At the age of 35. India. and had not put an end to suffering. traveling throughout the northeastern part of the Indian subcontinent. Kushinagar. he famously sat in meditation under a sacred fig tree — known as the Bodhi tree — in the town of Bodh Gaya. He realized that he had taken this kind of practice to its limit. madhyamā-pratipad[16]): a path of moderation between the extremes of self-indulgence and self-mortification. built by King Ashoka. Soon thereafter. samyaksaṃbuddha). India. a religious culture distinct from the Vedic one. and mastered the meditative attainments they taught. (Mahaparinirvana Temple. and vowed not to rise before achieving enlightenment. Buddhist concepts Main article: Buddhist terms and concepts Life and the world .[19][20] and died at the age of 80 (483 BCE) in Kushinagar. So in a pivotal moment he accepted milk and rice from a village girl and changed his approach. Gautama underwent prolonged fasting. India. After many days. and exposure to pain. breath-holding. and arose as a fully enlightened being (Skt. Uttar Pradesh. he attracted a band of followers and instituted a monastic order. He devoted himself to anapanasati meditation. But he found that they did not provide a permanent end to suffering. where the Buddha gave his first sermon Gautama first went to study with famous religious teachers of the day. he finally destroyed the fetters of his mind. Now. He next attempted an extreme asceticism. He almost starved himself to death in the process.[17][18] Buddha statue depicting Parinirvana. through which he discovered what Buddhists call the Middle Way (Skt. The south branch of the original fig tree available only in Anuradhapura Sri Lanka is known as Jaya Sri Maha Bodhi. as the Buddha. he spent the rest of his life teaching the path of awakening he had discovered. India) Gautama was now determined to complete his spiritual quest. Uttar Pradesh. so he continued his quest. which was a religious pursuit common among the Shramanas. and produce the causes and conditions of the next rebirth after death.[23] and bring about a consequence or fruit. (phala) or result (vipāka). speech.Traditional Tibetan Buddhist Thangka depicting the Wheel of Life with its six realms Saṃsāra Main article: Saṃsāra (Buddhism) Samsara is "the cycle of birth and death". which Buddhists strive to end by eradicating these causes and conditions.[24] The Japanese Pure Land teacher Genshin taught that Amida Buddha has the power to destroy the karma that would otherwise bind one in saṃsāra. In Theravada Buddhism there can be no divine salvation or forgiveness for one's karma. since it is a purely impersonal process that is a part of the makeup of the universe. skillful deeds (Pāli: "kusala") and bad. work") in Buddhism is the force that drives saṃsāra—the cycle of suffering and rebirth for each being. karma specifically refers to those actions (of body. Each rebirth repeats this process in an involuntary cycle. Some forms of Buddhism (for example. In Mahayana Buddhism. unskillful (Pāli: "akusala") actions produce "seeds" in the mind that come to fruition either in this life or in a subsequent rebirth.[22] The avoidance of unwholesome actions and the cultivation of positive actions is called śīla (from Sanskrit: "ethical conduct"). In Buddhism.[4][5] . the Angulimaliya Sutra and the Nirvana Sutra) claim that reciting or merely hearing their texts can expunge great swathes of negative karma. and mind) that spring from mental intent ("cetana").[21] Sentient beings crave pleasure and are averse to pain from birth to death. applying the methods laid out by the Buddha and subsequent Buddhists. Vajrayana) regard the recitation of mantras as a means for cutting off previous negative karma. Karma Main article: Karma in Buddhism Karma (from Sanskrit: "action. they perpetuate the cycle of conditioned existence and suffering (saṃsāra). the texts of certain Mahayana sutras (such as the Lotus Sutra. Good. In being controlled by these attitudes. demons. Each rebirth takes place within one of five realms according to Theravadins. Human beings: one of the realms of rebirth in which attaining Nirvana is possible. Ramabhar Stupa in Uttar Pradesh. Devas including Brahmas: variously translated as gods. ever-changing process of "dependent arising" ("pratītyasamutpāda") determined by the laws of cause and effect (karma) rather than that of one being. or left untranslated. Animals: sharing space with humans. each running from conception[25] to death.[26][27] These are further subdivided into 31 planes of existence:[28] 1. Rebirth in subsequent existences must be understood as the continuation of a dynamic. Asuras: variously translated as lowly deities.[30] 6. but invisible to most people. can be attained by only skilled Buddhist practitioners known as anāgāmis (non-returners). 2. titans. Buddhism rejects the concepts of a permanent self or an unchanging. Rebirths in the arupa-dhatu (formless realms) can be attained by only those who can meditate on the arūpajhānas. antigods. as it is called in Hinduism and Christianity. that seem to lend support to the idea that the Buddha taught of an intermediate stage between one life and the next. angels. Rebirths in some of the higher heavens. not recognized by Theravāda (Mahavihara) tradition as a separate realm. eternal soul. however there are passages in the Samyutta Nikaya of the Pali Canon (the collection of texts on which the Theravada tradition is based). but considered another type of life. Naraka beings: those who live in one of many Narakas (Hells). transmigrating or incarnating from one existence to the next. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe (the doctrine of anatta).[29] 3. known as the Śuddhāvāsa Worlds (Pure Abodes).Rebirth Gautama's cremation site. The orthodox Theravada position rejects this. or six according to other schools.[31][32] Suffering's causes and solution . the highest object of meditation. Preta: sometimes sharing some space with humans. spirits. there is an intermediate state (Tibetan "Bardo") between one life and the next. India Main article: Rebirth (Buddhism) Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life. deities. According to East Asian and Tibetan Buddhism. 4. an important variety is the hungry ghost. 5. The four truths are:[a] 1. “unease”. and a subtle dissatisfaction pervading all forms of life. the origin of dukkha is commonly explained as craving (Pali: tanha) conditioned by ignorance (Pali: avijja). On a deeper level. Right Intention . dissatisfaction) 2. anxiety. and how it can be overcome. The truth of the origin of dukkha 3..[a] Noble Eightfold Path Main articles: Noble Eightfold Path and Buddhist Paths to liberation The Dharmachakra represents the Noble Eightfold Path.[b] The second truth is that the origin of dukkha can be known. lead to the cessation of dukkha. The Noble Eightfold Path—the fourth of the Buddha's Noble Truths—consists of a set of eight interconnected factors or conditions. Within the context of the four noble truths. These four truths explain the nature of dukkha (suffering. The truth of the path leading to the cessation of dukkha The first truth explains the nature of dukkha. anxiety. dissatisfaction). the anxiety or stress of trying to hold onto things that are constantly changing. and are said to provide a conceptual framework for Buddhist thought. and dying. due to the fact that all forms of life are impermanent and constantly changing.The Four Noble Truths Main article: Four Noble Truths The teachings on the Four Noble Truths are regarded as central to the teachings of Buddhism. that when developed together. its causes.[33] These eight factors are: Right View (or Right Understanding). Dukkha is commonly translated as “suffering”. and it is said to have the following three aspects: the obvious suffering of physical and mental illness. growing old. the root cause of dukkha is identified as ignorance (Pali: avijja) of the true nature of things. “dissatisfaction”. and the fourth noble truth identifies a path to this cessation. The third noble truth is that the complete cessation of dukkha is possible. etc. The truth of dukkha (suffering. “anxiety”. The truth of the cessation of dukkha 4. samyag Pāli: paññā) 2. concentration sammā explained as the first four jhānas samādhi The Four Immeasurables . Right view sammā ditthi appears to be Wisdom (Sanskrit: prajñā. sammā Pāli: sīla) kammanta samyag 5. Speaking in a truthful and non-hurtful 3. Right Action. Ajahn Sucitto describes the path as "a mandala of interconnected factors that support and moderate each other. mindfulness being aware of the present reality within samādhi) sammā sati oneself. spoken.(or Right Thought). 4. A non-harmful livelihood livelihood sammā ājīva samyag vyāyāma. Right speech sammā vāca way samyag Ethical conduct karman. they define a complete path. Right Speech. Right saṃkalpa. Right Effort. Correct meditation or concentration. Division Eightfold factor Description Pali samyag dṛṣṭi. without any craving or aversion samyag 8. (Sanskrit and Pāli: smṛti. Right are with clear consciousness. taken together. freedom and intention sammā harmlessness sankappa samyag vāc."[33] The eight factors of the path are not to be understood as stages. and Right Concentration. not just as it 1. in which each stage is completed before moving on to the next.[34] The eight factors of the path are commonly presented within three divisions (or higher trainings) as shown below: Sanskrit. Right samādhi. Intention of renunciation. Viewing reality as it is. Right effort Making an effort to improve sammā vāyāma Awareness to see things for what they Concentration samyag 7. Right ājīvana. 6. they are understood as eight significant dimensions of one's behaviour—mental. Right Mindfulness. Right Livelihood. Right action Acting in a non-harmful way (Sanskrit: śīla. and bodily—that operate in dependence on one another. Rather. or way of living. The practice of non-extremism: a path of moderation away from the extremes of self- indulgence and self-mortification.[41] 3.[37] The Four Immeasurables are taught as a form of meditation that cultivates "wholesome attitudes towards all sentient beings.[35][dubious – discuss] Gautama thus invented a new kind of human. which is said to have been discovered by Gautama Buddha prior to his enlightenment. The middle ground between certain metaphysical views (for example. a state wherein it becomes clear that all dualities apparent in the world are delusory (see Seongcheol). and equanimity[36] are also known as brahmaviharas. May all sentient beings be in equanimity. free of bias. Nature of existence .[35][dubious – discuss] What Thich Nhat Hanh calls the "Four Immeasurable Minds" of love. May all sentient beings be free of suffering and its causes. attachment and anger.Statue of Buddha in Puji Temple on Putuo Shan island in China Main article: Brahmavihara While he searched for enlightenment."[39] The practitioner prays: 1. 4. 2. the ultimate nature of all phenomena (in the Mahayana branch). or simply as four immeasurables.[40] Middle Way Main article: Middle Way An important guiding principle of Buddhist practice is the Middle Way (or Middle Path).[37] Pema Chödrön calls them the "four limitless ones". compassion.[38] Of the four. May all sentient beings never be separated from bliss without suffering. one without egotism. The Middle Way has several definitions: 1. divine abodes. May all sentient beings have happiness and its causes. mettā or loving-kindness meditation is perhaps the best known. a lack of inherent existence. which avoids the extremes of permanence and nihilism or inherent existence and nothingness. Another term for emptiness. joy. 2. 4. An explanation of Nirvana (perfect enlightenment). Gautama combined the yoga practice of his teacher Kalama with what later became known as "the immeasurables". that things ultimately either do or do not exist). 3. misery. anguish. sorrow. dissatisfaction. and frustration. the cycle of rebirth (saṃsāra). In awakening to the true nature of the self and all phenomena one develops dispassion for the objects of clinging. Suffering (Pāli: ददददद dukkha. and ceasing to be. According to the doctrine of impermanence. discomfort. Some schools of Buddhism discourage doctrinal study. attachment to them is futile and leads to suffering (dukkha).Monks debating at Sera Monastery. affliction. its philosophical meaning is more analogous to "disquietude" as in the condition of being disturbed. Tibet Buddhist scholars have produced a remarkable quantity of intellectual theories. The word roughly corresponds to a number of terms in English including suffering. Although the term is often translated as "suffering". and is liberated from suffering (dukkha) and the cycle of incessant rebirths (saṃsāra). pain. stress. unsatisfactoriness. The doctrine asserts that because things are impermanent. Things are constantly coming into being. The concept of liberation (nirvāṇa)—the goal of the Buddhist path—is closely related to overcoming ignorance (avidyā). Impermanence (Pāli: anicca) expresses the Buddhist notion that all compounded or conditioned phenomena (all things and experiences) are inconstant. "suffering" is too narrow a translation with "negative emotional . and impermanent. Buddhist philosophy and Reality in Buddhism). the Buddha recommended viewing things as characterized by the three marks of existence. philosophies and world view concepts (see. for example. anxiety. suffering. and not-self. life embodies this flux in the aging process. Everything is in constant flux. Sanskrit दददद duḥkha) is also a central concept in Buddhism. and some regard it as essential practice. and its existence is dependent on external conditions. Everything we can experience through our senses is made up of parts. As such. unsteady. and so conditions and the thing itself are constantly changing. Since nothing lasts. a fundamental misunderstanding or mis-perception of the nature of reality. Abhidharma. To this end. and in any experience of loss. Three Marks of Existence Main article: Three marks of existence The Three Marks of Existence are impermanence. there is no inherent or fixed nature to any object or experience. [51] 11. foundation. Ṣaḍāyatana: the six sense bases: eye. "interdependent arising". "conditioned genesis". Tṛṣṇā: literally thirst. but life is understood as starting at conception. unpleasant or neutral. 8.bar. but realistic. the word also means fuel. impression. and the existence itself.'byung. The best-known application of the concept of pratītyasamutpāda is the scheme of Twelve Nidānas (from Pāli "nidāna" meaning "cause. the practitioner comes to the conclusion that neither the respective parts nor the person as a whole comprise a self. whether something is pleasant. Sparśa: variously translated contact. which feeds the continuing cycle of rebirth. Sanskrit: anātman) is the third mark of existence. 3. (The Theravada explains this as having two meanings: karma.[46] When asked if the self was identical with the body. nose.[47] Main article: Twelve Nidānas The Twelve Nidānas describe a causal connection between the subsequent characteristics or conditions of cyclic existence. specifically spiritual ignorance of the nature of reality. body and mind-organ. Bhava: literally being (existence) or becoming. Avidyā: ignorance. Tibetan: rten. specifically discriminative.[52] . "dukkha" is often left untranslated. or "contingency". ear.e. By analyzing the constantly changing physical and mental constituents (skandhas) of a person or object.).'brel.cing. referring to mind and body. Dependent arising Main article: Pratītyasamutpāda The doctrine of pratītyasamutpāda (Sanskrit.[49] 4. Chinese: 緣起) is an important part of Buddhist metaphysics.ba. which produces a new existence. It is variously rendered into English as "dependent origination". tongue. "dependent co-arising". In the Nikayas anatta is not meant as a metaphysical assertion. but in Buddhism nearly always used to mean craving.[48] 2. but Buddhism seeks to be neither pessimistic nor optimistic. In fact. i. In English-language Buddhist literature translated from Pāli.connotations"[42] that can give the impression that the Buddhist view is pessimistic. these concepts are in fact constructed by the mind. the Buddha refused to answer. Vedanā: usually translated feeling: this is the "hedonic tone". source or origin"). each one giving rise to the next: 1. 10. Nāmarūpa: literally name and form. 7. which explain the continuation of the cycle of suffering and rebirth (saṃsāra) in detail. Pali: paticcasamuppāda.[50] 5. 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. 6. so as to encompass its full range of meaning. but as an approach for gaining release from suffering. It states that phenomena arise together in a mutually interdependent web of cause and effect. Saṃskāras: literally formations. 9. explained as referring to karma. Upon careful examination. Jāti: literally birth. Upādāna: clinging or grasping. Vijñāna: consciousness. one finds that no phenomenon is really "I" or "mine". stimulation (by a sense object).[43][44][45] Not-self (Pāli: anatta. The idea may be traced to Abhidharma. particularly anatta and pratītyasamutpāda (dependent origination). Nagarjuna's school of thought is known as the Mādhyamaka. The concept of emptiness brings together other key Buddhist doctrines. Nagarjuna's primary contribution to Buddhist philosophy was the systematic exposition of the concept of śūnyatā. According to the Gelug school. Besides emptiness. lamentation. but his philosophy was argued within the parameters set out by the agamas. and thus without any underlying essence. when adventitious obscurations are removed. but the very founder of the Mādhyamaka system. or "emptiness". 150–250 CE). thus the heterodox theories of svabhava circulating at the time were refuted on the basis of the doctrines of early Buddhism. some exponents of Yogacara asserted that the mind and only the mind is ultimately real (a doctrine known as cittamatra). all phenomena (dharmas) are without any svabhava (literally "own-nature" or "self-nature"). While the Mādhyamaka school held that asserting the existence or non- existence of any ultimately real thing was inappropriate. it is the potential for sentient beings to awaken since they are empty (i. Not all Yogacarins asserted that mind was truly existent. In Tibetan Buddhism. it is not merely sentient beings that are empty of ātman. it refers to the innate qualities of the mind that expresses themselves as omniscience etc. dependently originated). Vasubandhu and Asanga in particular did not. In Nyingma. Mahayana schools often place emphasis on the notions of perfected spiritual insight (prajñāpāramitā) and Buddha-nature (tathāgatagarbha). 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. they are "empty" of being independent. 12. pain. Then the absence of the first Nidāna—ignorance—leads to the absence of the others. in opposition or synthesis. form the basis of subsequent Mahayana metaphysics in the Indo-Tibetan tradition. and ultimately to statements of the Buddha in the Nikāyas. According to the Jonang school. tathāgatagarbha is the inseparability of the clarity and emptiness of one's mind. arguably the most influential scholar within the Mahayana tradition.[53] Sarvastivada teachings—which were criticized by Nāgārjuna—were reformulated by scholars such as Vasubandhu and Asanga and were adapted into the Yogacara (Sanskrit: yoga practice) school. Emptiness Main article: Śūnyatā Mahayana Buddhism received significant theoretical grounding from Nagarjuna (perhaps c. There are conflicting interpretations of the tathāgatagarbha in Mahāyāna thought.e. tathāgatagarbha also generally refers to inseparability of the clarity and emptiness of one's mind. widely attested in the Prajñāpāramitā sutras that emerged in his era. Sentient beings always suffer throughout saṃsāra. to refute the metaphysics of Sarvastivada and Sautrantika (extinct non-Mahayana schools). Some of the writings attributed to Nagarjuna made explicit references to Mahayana texts. according to the Sakya school. until they free themselves from this suffering by attaining Nirvana. sadness. Jarāmaraṇa: (old age and death) and also śokaparidevaduḥkhadaurmanasyopāyāsa (sorrow. The "Tathāgatagarbha Sutras" are a collection of Mahayana sutras that present a unique model of . In the eyes of Nagarjuna the Buddha was not merely a forerunner. and misery).[54] These two schools of thought. For Nagarjuna. "extinguished". How Buddhism Began[59] . but it is more commonly translated into English as "enlightenment". Pali: "Nibbana") means "cessation". "quieted". Liberation Nirvana Mahabodhi temple in Bodhgaya. craving). 1992d). Bodhi literally means "awakening". —Richard F. including the Buddha. it is also known as "Awakening" or "Enlightenment" in the West.[58] In the later school of Mahayana Buddhism. bodhi carried a meaning synonymous to nirvana. aversion)[57] and moha (delusion). which implies the extinction of raga (greed. India.[55] East Asian Buddhism provides some significance to these texts. is arahant. and that one needed to attain bodhi to eradicate delusion: An important development in the Mahayana [was] that it came to separate nirvana from bodhi ('awakening' to the truth.[56] dosa (hate. But the Mahayana tradition separated them and considered that nirvana referred only to the extinction of craving (passion and hatred). in devanagari: दददद) is a term applied to the experience of Awakening of arahants. Enlightenment. implying that delusion was still present in one who attained nirvana. the status of nirvana was downgraded in some scriptures.Buddha-nature. Originally nirvana and bodhi refer to the same thing. delusion: the extinction of delusion is of course in the early texts identical with what can be positively expressed as gnosis. Bodhi (Pāli and Sanskrit. using only some different metaphors to describe the experience. The term for anybody who has achieved nirvana. Enlightenment). Gombrich. with the resultant escape from the cycle of rebirth. coming to refer only to the extinction of greed and hate. and to put a lower value on the former (Gombrich. "calmed". "extinction" (of craving and ignorance and therefore suffering and the cycle of involuntary rebirths (saṃsāra)). In Early Buddhism. This interpretation ignores the third fire. Even though this collection was generally ignored in India. they merely use different metaphors for the experience. where Gautama Buddha attained Nirvana under the Bodhi Tree (left) Main article: Nirvana (concept) Nirvana (Sanskrit. hate. hate and delusion. and this generally refers to the complete nirvana attained by the arahant at the moment of death. A Buddha is no longer bound by Samsara. animal. a person may awaken from the "sleep of ignorance" by directly realizing the true nature of reality. He thus attains bodhi and becomes a buddha. bodhi and nirvana carry the same meaning as in the early texts. the arahant has overcome these obstacles. and delusion. is called anagami. according to Mahayana . the arahant has attained only nirvana. aversion and ignorance. who discovers the truth by himself but lacks the skill to teach others Savakabuddha. while the bodhisattva not only achieves nirvana but full liberation from delusion as well.Therefore. The Pali Canon refers to many previous ones (see List of the 28 Buddhas). no longer reincarnating as human. In Theravada Buddhism. according to Theravada In Theravada doctrine. rather than historical. or other being. In attaining bodhi. while the Mahayana tradition additionally has many Buddhas of celestial. who discovers the truth by himself and teaches the path to awakening to others Paccekabuddha. such people are called arahants and occasionally buddhas. who receive the truth directly or indirectly from a Sammasambuddha Bodhi and nirvana carry the same meaning. they have reached the end of the cycle of rebirth. that of being freed from craving. A common Theravada and Mahayana Buddhist belief is that the next Buddha will be one named Maitreya (Pali: Metteyya). Buddhas Main article: Buddhahood According to Buddhist traditions a Buddha is a fully awakened being who has completely purified his mind of the three poisons of desire. The commentaries to the Pali Canon classify these awakened beings into three types: Sammasambuddha. and has ended the suffering which unawakened people experience in life. Buddhists do not consider Siddhartha Gautama to have been the only Buddha. As a further distinction. for lists of many thousands Buddha names see Taishō Shinshū Daizōkyō numbers 439–448). ghost. according to Mahayana Buddhism. the extinction of only hatred and greed (in the sensory context) with some residue of delusion. After numerous lifetimes of spiritual striving. that of being freed from greed. thus still being subject to delusion. origin (see Amitabha or Vairocana as examples. usually just called the Buddha. The term parinirvana is also encountered in Buddhism. when the physical body expires. or as essentially Nirvana itself. which is characterised by utmost trust in the salvific "other-power" of Amitabha Buddha. in certain Mahayana sutras. 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 liberates one at death into the Blissful (安樂). Buddha eras . Pure Land. but as the earthly projection of a beginningless and endless. and in its belief in bodhisattvas (enlightened people who vow to continue being reborn until all beings can be enlightened). The great vow of Amitabha Buddha to rescue all beings from samsaric suffering is viewed within Pure Land Buddhism as universally efficacious. Moreover. Bodhi became a higher attainment that eradicates delusion entirely. The Buddha's death is seen as an illusion.[dubious – discuss] 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.The Great Statue of Buddha Amitabha in Kamakura. if only one has faith in the power of that vow or chants his name. Nirvana came to refer only to the extinction of greed and hate.[dubious – discuss] implying that delusion was still present in one who attained Nirvana. Mahayana also differs from Theravada in its concept of śūnyatā (that ultimately nothing has existence). the Arahant attains Nirvana but not Bodhi. Japan In the Mahayana.[59] Thus.[60] Celestial Buddhas are individuals who no longer exist on the material plane of existence. thus still being subject to delusion. This Buddhic realm is variously construed as a foretaste of Nirvana. he is living on in other planes of existence. omnipresent being (see Dharmakaya) beyond the range and reach of thought. the Buddha. and monks are therefore permitted to offer "new truths" based on his input. Pure Land (淨土) of Amitabha Buddha. Dharma and Sangha are viewed essentially as One: all three are seen as the eternal Buddha himself. while the Buddha attains Bodhi. the Buddha tends not to be viewed as merely human. but who still aid in the enlightenment of all beings. until then may I too abide to dispel the misery of the world. a bodhisattva-mahāsattva is so called. In addition. these perfections are: giving. pāramitā). a bodhisattva is anyone who. forbearance. then. who taught directly or indirectly to all other Buddhas in it (see types of Buddhas). Mahayana Buddhists believe there are innumerable other Buddhas in other universes. evidence and teachings of Gautama Buddha have vanished. A Buddha era is the stretch of history during which people remember and practice the teachings of the earliest known Buddha. or the "Bodhisattva Vehicle. the term Mahāyāna ("Great Vehicle") was originally even an honorary synonym for Bodhisattvayāna. such as "world realm". and not at all in others.[63] A Theravada commentary says that Buddhas arise one at a time in this world element. Pure Land Buddhism holds that it has declined to the point where few are capable of following the path. meditation."[67] The Aṣṭasāhasrikā Prajñāpāramitā Sūtra. but has traditionally acknowledged and respected the bodhisattva path as well. and for as long as living beings remain. is the Buddha of this era. summarizes the Bodhisattva's intention (Bodhicitta) as follows: For as long as space endures. which is a spontaneous wish to attain Buddhahood for the benefit of all sentient beings. and generally refers to one who is on the path to buddhahood. A famous saying by the 8th-century Indian Buddhist scholar-saint Shantideva. and transcendent wisdom.[71] According to the Mahāyāna teachings.[66] According to Jan Nattier.[61][62] The Gautama Buddha. so it may be best to rely on the power of the Amitabha Buddha. motivated by great compassion. between the various schools of Buddhism. With these vows. contains a simple and brief definition for the term bodhisattva. effort. and this definition is the following:[68][69][70] Because he has enlightenment as his aim.Buddhists believe Gautama Buddha was the first to achieve enlightenment in this Buddha era and is therefore credited with the establishment of Buddhism. has generated bodhicitta.[65] Theravada Buddhism primarily uses the term in relation to Gautama Buddha's previous existences. which the Dalai Lama often cites as his favourite verse. . This Buddha era will end when all the knowledge. Traditionally. Bodhisattvas Main article: Bodhisattva Bodhisattva means "enlightenment being". discipline.[64] The understandings of this matter reflect widely differing interpretations of basic terms. This belief therefore maintains that many Buddha eras have started and ended throughout the course of human existence. an early and important Mahāyāna text. The idea of the decline and gradual disappearance of the teaching has been influential in East Asian Buddhism. Mahāyāna Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vows. one makes the promise to work for the complete enlightenment of all beings by practicing six perfections (Skt. [75] The difference between the Buddha's teaching and the yoga presented in early Brahminic texts is striking. According to the Samaññaphala Sutta. based on the practice of mindful awareness. The Buddha built upon the yogis' concern with introspection and developed their meditative techniques.Practice Devotion Main article: Buddhist devotion Devotion is an important part of the practice of most Buddhists. A yogi in the Brahmanical tradition is not to practice while defecating. while a Buddhist monastic should do so. devotion to the Lotus Sutra is the main practice. and chanting. in pre-Buddhist yogic practices there is no such injunction. some sort of mental activity must take place: a liberating cognition. Some of the Buddha's meditative techniques were shared . offerings. for example. śīla). this sort of vision arose for the Buddhist adept as a result of the perfection of "meditation" coupled with the perfection of "discipline" (Pali sīla.[74] One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition. Haw Phra Kaew. Vientiane. Laos Buddhism traditionally incorporates states of meditative absorption (Pali: jhāna. Skt: dhyāna). even the highest meditative state is not liberating. Yoga Statue of the Buddha in meditation position. In Pure Land Buddhism. Instead of attaining a complete cessation of thought.[77] In Buddhism. mindfulness and clear awareness are to be developed at all times.[73] The most ancient sustained expression of yogic ideas is found in the early sermons of the Buddha. devotion to the Buddha Amitabha is the main practice. but rejected their theories of liberation. Skt.[72] Devotional practices include bowing.[78] Religious knowledge or "vision" was indicated as a result of practice both within and outside of the Buddhist fold. pilgrimage.[76] Meditation was an aspect of the practice of the yogis in the centuries preceding the Buddha. for according to the Buddha. Meditative states alone are not an end. In Nichiren Buddhism. prajñā) was original.[81] Two Upanishads written after the rise of Buddhism do contain full-fledged descriptions of yoga as a means to liberation. Wynne argues that formless meditation originated in the Brahminic or Shramanic tradition. Skt. the person who chooses the bodhisattva path makes a vow or pledge. Just as real jewels never change their faculty and goodness. The practice of taking refuge on behalf of young or even unborn children is mentioned[86] in the Majjhima Nikaya. Infant baptism).[80] They describe meditative practices and states that existed before the Buddha as well as those first developed within Buddhism. In Mahayana. even as early as the late Rig Vedic period.[83] Refuge in the Three Jewels Relic depicting footprint of the Buddha with Dharmachakra and triratna.[79] The Buddhist texts are probably the earliest describing meditation techniques. but the idea that ethics are causally related to the attainment of "transcendent wisdom" (Pali paññā. 1st century CE. so are the Three Jewels (Refuges). the Three Jewels are perceived as possessed of an eternal and unchanging essence and as having an irreversible effect: "The Three Jewels have the quality of excellence.[82] While there is no convincing evidence for meditation in pre-Buddhist early Brahminic texts. because they have an eternal and immutable . in the lama.[84] Having argued that the cosmological statements in the Upanishads also reflect a contemplative tradition. based on strong parallels between Upanishadic cosmological statements and the meditative goals of the two teachers of the Buddha as recorded in the early Buddhist texts. too. Main articles: Refuge (Buddhism) and Three Jewels Traditionally. he argues that the Nasadiya Sukta contains evidence for a contemplative tradition. Pāli: ti-ratana)[85] as the foundation of one's religious practice. Gandhāra. In Mahayana. Tibetan Buddhism sometimes adds a fourth refuge. recognized by most scholars as an early text (cf. the first step in most Buddhist schools requires taking refuge in the Three Jewels (Sanskrit: tri-ratna. considered the ultimate expression of compassion. whether praised or reviled.with other traditions of his day.[83] He mentions less likely possibilities as well. According to the scriptures. Dr. the Dharma embodied in the form of a great sutra (Buddhic scripture) can replace the need for a personal teacher and can be a direct and spontaneous gateway into Truth (Dharma). Indestructible and Absolute Refuge. without resorting to a teacher"."[88] The Dharma. connote the ultimate and sustaining Reality that is inseparable from the Buddha. See also the Tathāgata and Gautama Buddha. from some Mahayana perspectives. These Three Jewels bring a fruition that is changeless.[89] The Sangha. the Buddha can be viewed as the supreme Refuge: "Buddha is the Unique Absolute Refuge. or simply the congregation of monastic practitioners. The teachings or law of nature as expounded by the Gautama Buddha. Hiroshi Kanno writes of this view of the Lotus Sutra: "it is a Dharma-gate of sudden enlightenment proper to the Great Vehicle. Further. It can also. Those who have attained to any of the Four stages of enlightenment. there is no possibility of falling back to suffering. especially in Mahayana. Buddha is the Imperishable. This is a title for those who have attained Nirvana. Eternal. Buddhist ethics Main article: Śīla .essence. 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. This is especially said to be the case with the Lotus Sutra. it is a Dharma-gate whereby one awakens spontaneously. 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. for once one has reached Buddhahood. Gautama Buddha presented himself as a model. In Mahayana Buddhism."[87] The Three Jewels are: The Buddha. The Dharma offers a refuge by providing guidelines for the alleviation of suffering and the attainment of Nirvana. 3. 8. and becomes a precept of celibacy. To refrain from dancing and playing music. To refrain from taking that which is not given (not committing theft). 5. . "basic morality with asceticism" (eight precepts). To refrain from taking life (non-violence towards sentient life forms). To refrain from lying (speaking truth always). the seventh precept is partitioned into two. (Musée Guimet) Śīla (Sanskrit) or sīla (Pāli) is usually translated into English as "virtuous behavior". the cultivation of dana and ethical conduct themselves refine consciousness to such a level that rebirth in one of the lower heavens is likely. they can choose to undertake the eight precepts.[90] In Buddhist thought. There are several levels of sila. The complete list of ten precepts may be observed by laypeople for short periods.[91] In the eight precepts. and deed. wearing jewelry and cosmetics. 1st century CE. "novice monkhood" (ten precepts) and "monkhood" (Vinaya or Patimokkha). keeping the precepts are meritorious and it acts as causes that would bring about peaceful and happy effects. Keeping these precepts keeps the cultivator from rebirth in the four woeful realms of existence. which are common to all Buddhist schools. but as training rules that laypeople undertake voluntarily to facilitate practice. the third precept on sexual misconduct is made more strict. or mind. and extinguishment. For the complete list. "morality". Śīla refers to overall principles of ethical behavior. To refrain from eating at the wrong time (eat only from sunrise to noon). Gandhara. and a tenth added: 6. The precepts are not formulated as imperatives. 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. speech. There is nothing improper or un-Buddhist about limiting one's aims to this level of attainment. The five precepts are training rules in order to live a better life in which one is happy. Lay people generally undertake to live by the five precepts. attending shows and other performances. which correspond to "basic morality" (five precepts). and panya) and the second pāramitā. and can meditate well: 1. without worries. If they wish. and involves an intentional effort. word. drugs and alcohol). quiet. It is an action committed through the body. 2. It refers to moral purity of thought. According to the Law of Karma. which is internal. To refrain from sensual (including sexual) misconduct. 4. that is after the mid-day meal. but also peace in the community. To refrain from intoxicants which lead to loss of mindfulness (specifically. which add basic asceticism. The four conditions of śīla are chastity. 7. To refrain from using high or luxurious seats and bedding. calmness. "ethics" or "precept". To refrain from taking food at an unseasonable time. which is external.Statue of Gautama Buddha. even if there is no further Buddhist practice. samadhi. It is one of the three practices (sila. or ahimsā. The three additional precepts are: 6. 7. China Vinaya is the specific moral code for monks and nuns.[92] Monastic life Buddhist monks performing a ceremony in Hangzhou. living life as the vinaya prescribes it is. singing and unseemly shows. To refrain from (using) high and luxurious seats (and beds). the Buddha constantly reminds his hearers that it is the spirit that counts. the eating of meat is frowned upon and vegetarianism is actively encouraged (see vegetarianism in Buddhism). and provide a perfect springboard for the higher attainments. 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. and from things that tend to beautify and adorn (the person). The precise content of the vinayapitaka (scriptures on Vinaya) differs slightly according to different schools. the rules themselves are designed to assure a satisfying life. In this sense. where. 10. 9. Novice-monks use the ten precepts. ointments. as one scholar puts it: "more than merely a means to an end: it is very nearly the end in itself. and allows clergy to marry. In Japan. Monastics are instructed by the Buddha to live as "islands unto themselves". It includes the Patimokkha. 8. a set of 227 rules for monks in the Theravadin recension."[93] In Eastern Buddhism. To refrain from accepting gold and silver. On the other hand. Meditation . To refrain from the use of garlands. Regarding the monastic rules. music. this has almost completely displaced the monastic vinaya. perfumes. for example. which are the basic precepts for monastics. To refrain from dancing. and different schools or subschools set different standards for the degree of adherence to Vinaya. [98] Samādhi (meditative cultivation): samatha meditation Main articles: Samādhi (Buddhism) and Dhyāna in Buddhism In the language of the Noble Eightfold Path. his mind is ready to penetrate and gain insight (vipassanā) into the ultimate nature of reality. When one is in jhana. many male and female lay practitioners did practice meditation. Once the meditator achieves a strong and powerful concentration (jhāna. Pāli ñāṇa) and understanding (prajñā Pāli paññā). from sitting cross- legged or kneeling to chanting or walking.Buddhist monks praying in Thailand Main article: Buddhist meditation Buddhist meditation is fundamentally concerned with two themes: transforming the mind and using it to explore itself and other phenomena. The primary means of cultivating samādhi is meditation. but Chán (Zen) meditation is more popular.[96] According to Routledge's Encyclopedia of Buddhism. calm. leading to a state of total concentration and tranquility (jhāna) There are many variations in the style of meditation. The most common method of meditation is to concentrate on one's breath (anapanasati). samyaksamādhi is "right concentration". tranquil.[97] The evidence of the early texts suggests that at the time of the Buddha. The cultivation of mindfulness is essential to mental concentration. Samatha meditation starts from being mindful of an object or idea. Upon development of samādhi. which is needed to achieve insight. and thus can lead to nirvāṇa (Pāli nibbāna). all defilements are suppressed . which is what leads to knowledge (jñāna.[95] According to Peter Harvey. serious meditation by lay people has been unusual. these exist (translated chih kuan). because this practice can lead to both samatha and vipassana'. only vipassanā meditation can reveal how the mind was disturbed to start with. In Buddhist practice. not only monks. samatha meditation (Sanskrit: śamatha) and vipassanā meditation (Sanskrit: vipaśyanā). and luminous. nuns. whenever Buddhism has been healthy. which is expanded to one's body. some even to the point of proficiency in all eight jhānas (see the next section regarding these). and married lamas. Sanskrit ददददद dhyāna). but also more committed lay people have practiced meditation. mind and entire surroundings. In Chinese Buddhism. in contrast. one's mind becomes purified of defilement.[94] According to Theravada Buddhism the Buddha taught two types of meditation. it is said that while samatha meditation can calm the mind. eventually obtaining release from all suffering. throughout most of Buddhist history before modern times. Notably. Korea and Japan and that lays special emphasis on meditation. Nibbana is the ultimate goal of Theravadins. prajñā is attained at a conceptual level by means of listening to sermons (dharma talks). conducting the business of one's daily life. Initially. seon in Korean or zen in Japanese (derived from the Sanskrit term dhyāna. Once the conceptual understanding is attained. experiencing. pronounced Chán in Chinese. These various defilements are traditionally summed up as greed. anicca (impermanence) and anatta (not-self). Prajñā is also listed as the sixth of the six pāramitās of the Mahayana. and the latter (while certainly employing koans) focusing more on shikantaza or "just sitting". listening to a sermon. These are believed deeply rooted afflictions of the mind that create suffering and stress. Prajñā (Wisdom): vipassana meditation Main articles: Prajñā and Vipassana Prajñā (Sanskrit) or paññā (Pāli) means wisdom that is based on a realization of dependent origination. meaning "meditation") is a form of Buddhism that became popular in China. hatred and delusion. studying. the former greatly favouring the use in meditation on the koan (公案. reading. The Four Noble Truths and the three marks of existence. analyzing. the cause of human existence and suffering is identified as craving. a technique of the Noble Eightfold Path. Prajñā is the wisdom that is able to extinguish afflictions and bring about bodhi. Only understanding (prajñā or vipassana) eradicates the defilements completely. through its revelation of the true nature of all things as dukkha (unsatisfactoriness).[99] Zen places less emphasis on scriptures than some other forms of Buddhism and prefers to focus on direct spiritual breakthroughs to truth. these defilements must be permanently uprooted through internal investigation. It then leads the meditator to realize the Four Noble Truths.temporarily. In Theravāda Main article: Jhāna in Theravada In Theravāda Buddhism. one could in theory attain Nirvana at any point of practice. Zen Main article: Zen Zen Buddhism (禅). and understanding of the true nature of those defilements by using jhāna. a meditative riddle or puzzle) as a device for spiritual break-through. Jhanas are also states that Arahants abide in order to rest. whether deep in meditation. Zen Buddhism is divided into two main schools: Rinzai (臨済宗) and Sōtō (曹洞宗). and sometimes reciting Buddhist texts and engaging in discourse. which carries with it the various defilements.[100] . Enlightenment and Nibbana. it is applied to daily life so that each Buddhist can verify the truth of the Buddha's teaching at a practical level. or any other activity. It is spoken of as the principal means of attaining nirvāṇa. To be free from suffering and stress. [103] Vajrayana and Tantra Though based upon Mahayana. though only for some very advanced practitioners. Tibeto-Mongolian Buddhism is one of the schools that practice Vajrayana or "Diamond Vehicle" (also referred to as Mantrayāna. Tantric Buddhism.[108][109] These groups. India Historically.Zen Buddhist teaching is often full of paradox. non-dual Self occurs: "When we let go of thoughts and wake up to the reality of life that is working beyond them.[101] According to Zen master Kosho Uchiyama.[110][111] Scholars have reasons to believe that ideas such as samsara. It accepts all the basic concepts of Mahāyāna. were a continuation of a non-Vedic strand of Indian thought distinct from Indo-Aryan Brahmanism. Tantrayāna. visualization. which is equated with the Buddha himself. In the Tibetan tradition. when thoughts and fixation on the little "I" are transcended. these practices can include sexual yoga. or esoteric Buddhism). and meditation as a means of developing the mind. Using these techniques."[102] Thinking and thought must therefore not be allowed to confine and bind one. but also includes a vast array of spiritual and physical techniques designed to enhance Buddhist practice. physical exercises. we discover the Self that is living universal non-dual life (before the separation into two) that pervades all living creatures and all existence.[107] It was challenged by numerous new ascetic religious and philosophical groups and teachings that broke with the Brahmanic tradition and rejected the authority of the Vedas and the Brahmans.[104] One component of the Vajrayāna is harnessing psycho-physical energy through ritual. karma (in . in order to loosen the grip of the ego and to facilitate the penetration into the realm of the True Self or Formless Self. the roots of Buddhism lie in the religious thought of ancient India during the second half of the first millennium BCE. Tantric Buddhism is largely concerned with ritual and meditative practices. whose members were known as shramanas. as there was significant discontent with the sacrifices and rituals of Vedic Brahmanism.[106] That was a period of social and religious turmoil. or even as little as three years.[105] History Main article: History of Buddhism Philosophical roots The Buddhist "Carpenter's Cave" at Ellora in Maharashtra. an Awakening to a universal. it is claimed that a practitioner can achieve Buddhahood in one lifetime. who stressed that the soul must be freed from matter. which stretched from Sravasti.[107] The shramanas rejected the Veda. and declared that the original Veda of the rishis[128][129] was altered by a few Brahmins who introduced animal sacrifices.[124] According to him.[126] However. proposed his new idea of liberation in life. karma ("action").[127] He names the Vedic rishis. besides Buddhism. the Atman. These include rebirth and karmic retribution that appear in a number of movements in Greater Magadha. who emphasized the rule of fate. including Buddhism.[118] Other Vedic texts reveal a dislike of the people of Magadha. buddha ("awakened one"). and the authority of the brahmans.[125] He also mocked the Vedic "hymn of the cosmic man". India At the same time. and in some respects continued. This land. a district of Andhra Pradesh. nirvana ("extinguishing").atman ("Self"). the land of the Aryas.[119] It was not until the 2nd or 3rd centuries BCE that the eastward spread of Brahmanism into Greater Magadha became significant.[112][113][114][115][116][117] A ruined Buddhist temple on Gurubhakthula Konda (konda meaning "hill" in Telugu) in Ramatheertham village in Vizianagaram. who by severe penances had acquired the power to see by divine eyes. was recognised as non-Vedic. The Buddha says that it was on this alteration of the true Veda that he refused to pay respect to the Vedas of his time. in the Upanishads. having explained that Brahminical attempts to achieve liberation at death were futile.[121] These movements included.[134] or the . was in fact non-existent. and were later adopted by Brahmin orthodoxy.[123] A particular criticism of the Buddha was Vedic animal sacrifice. the Buddha was not anti-Vedic. the Lokayata (materialists).[120] Rock-cut Lord Buddha statue at Bojjanakonda near Anakapalle in the Visakhapatnam district of Andhra Pradesh.[122] Many of these new movements shared the same conceptual vocabulary .[79] The Buddha declared that priests reciting the Vedas were like the blind leading the blind.g. These movements inherited notions of rebirth and karmic retribution from an earlier culture. who claimed they possessed revealed truths not knowable by any ordinary human means. they declared that the entire Brahmanical system was fraudulent: a conspiracy of the brahmans to enrich themselves by charging exorbitant fees to perform bogus rites and give useless advice. he did not denounce the union with Brahman. philosophical thought within the Vedic tradition as reflected e. Moreover. materialists (such as Ajita Kesakambali). Ideas that developed in Greater Magadha prior to this were not subject to Vedic influence. and declared that the Veda in its true form was declared by "Kashyapa" to certain rishis. Buddhism arose in Greater Magadha.[132][133] However. these movements were influenced by. those priests who had memorized the Vedas really knew nothing. antinomians (such as Purana Kassapa). to the east of aryavarta. atomists (such as Pakudha Kaccayana). to Rajagrha in the south east. samsara ("eternal recurrence") and yoga ("spiritual practice"). the most important ones in the 5th century BCE were the Ajivikas. and moksha originated in the shramanas. India This view is supported by a study of the region where these notions originated. the Ajnanas (agnostics) and the Jains.the sense of the influence of morality on rebirth). the capital of Kosala in the north- west. various skeptics (such as Sanjaya Belatthiputta).[131] and. dhamma ("rule" or "law").[130] He declared that the primary goal of Upanishadic thought. in all probability because the Magadhas at this time were not Brahmanised. the abhidhamma. and Esoteric Buddhism (also called Vajrayana Buddhism).[140][141] Early Buddhist schools Main articles: Early Buddhist schools. Pāli suttas) of the Buddha. recited the monastic rules (vinaya). Dependent origination. Early Mahayana Buddhism.[107][108][136] In particular. so most scholars conclude that Gautama Buddha must have taught something similar to the Three marks of existence. the Four Noble Truths.[135] At the same time. the Five Aggregates. Karma and Rebirth.[137] Indian Buddhism Main article: History of Buddhism in India The history of Indian Buddhism may be divided into five periods:[138] Early Buddhism (occasionally called Pre-sectarian Buddhism). Buddhist councils. the brahmans thus developed "philosophical systems of their own. soon after the parinirvāṇa (from Sanskrit: "highest extinguishment") of Gautama Buddha.[139] Some scholars disagree. was called upon to recite the discourses (sūtras. a cousin of the Buddha and his personal attendant. As with any ancient Indian tradition. In the first council. and Nirvana. Later Mahayana Buddhism. the Noble Eightfold Path. the traditional Brahminical religion itself gradually underwent profound changes. transmission of teaching was done orally. according to some sources. Pre-sectarian Buddhism Main article: Pre-sectarian Buddhism Pre-sectarian Buddhism is the earliest phase of Buddhism. Nikaya Buddhism or Sectarian Buddhism: The period of the Early Buddhist schools. another disciple. and Theravada Painting depicting Buddhaghosa offering his Visuddhimagga to monks in Mahavihara. transforming it into what is recognized as early Hinduism. Its main scriptures are the Vinaya Pitaka and the four principal Nikayas or Agamas. and.idea of the self uniting with the Self. The primary purpose of the assembly was to collectively recite the teachings to ensure that no errors occurred in oral transmission. Ānanda. . meeting the new ideas with adaptations of their doctrines". recognized by nearly all scholars. and have proposed many other theories. Certain basic teachings appear in many places throughout the early texts. Upāli. the first Buddhist council was held. the center of Theravada Buddhism in Sri Lanka According to the scriptures. but summaries or numerical lists. a Kushan. Therefore the seven Abhidharma works are generally claimed not to represent the words of the Buddha himself. 100 to 200 years after the death of the Buddha.[146][147] Early Mahayana Buddhism Main article: Mahāyāna A Buddhist triad depicting. Originally. the Puggalavada tradition places it in 137 AN. The fortunate survival of accounts from both sides of the dispute reveals disparate traditions. winning side. according to schematic classifications. each Saṅgha started to accumulate an Abhidharma. and monks following different schools of thought seem to have lived happily together in the same monasteries. these schisms were caused by disputes over vinaya. According to the Dipavamsa of the Pāli tradition. with different theories and different texts. Scholars generally date these texts to around the 3rd century BCE.Scholars regard the traditional accounts of the council as greatly exaggerated if not entirely fictitious. and a Buddhist monk. The root schism was between the Sthaviras and the Mahāsāṅghikas. the bodhisattva Avalokiteśvara. Scholars disagree on whether the Mahasanghika school had an Abhidhamma Pitaka or not.[142] According to most scholars. one of which was the Theravāda school. Both parties. a detailed scholastic reworking of doctrinal material appearing in the Suttas.[145] Following (or leading up to) the schisms. at some period after the Second Council the Sangha began to break into separate factions. The Mahāsāṅghikas argued that the Sthaviras were trying to expand the vinaya and may also have challenged what they perceived were excessive claims or inhumanly high criteria for arhatship. left to right. Musée Guimet . These Abhidharma texts do not contain systematic philosophical treatises. but those of disciples and great scholars. The different Adhidharmas of the various schools did not agree with each other. but eventually. The Dipavamsa of the Theravāda says that the losing party in the Second Council dispute broke away in protest and formed the Mahasanghika. the Sarvastivada tradition of Vasumitra says it was in the time of Asoka and the Mahasanghika tradition places it much later. therefore.[144] The Sthaviras gave rise to several schools.[143] The various accounts differ as to when the actual schisms occurred. they started immediately after the Second Council. The Sthavira group offers two quite distinct reasons for the schism. which shows them as on the same. Gautama Buddha. nearly 100 BCE. schisms were being caused by doctrinal disagreements too. 2nd—3rd century. This contradicts the Mahasanghikas' own vinaya. by about 100 CE if not earlier.[146] Every school had its own version of the Adhidharma. appealed to tradition. the future buddha Maitreya. we now know that both Mahāyāna and non-Mahāyāna monks in India often lived in the same monasteries side by side. and therefore each bhikṣu or bhikṣuṇī adhering to the Mahāyāna formally belonged to an early school.[148] Due to the veneration of buddhas and bodhisattvas.[154] Buddhas of Bamiyan: Vairocana before and after destruction by the Taliban in 2001 The Chinese monk Yijing who visited India in the 7th century CE.[151] There is no evidence that Mahāyāna ever referred to a separate formal school or sect of Buddhism.[149] The earliest views of Mahāyāna Buddhism in the West assumed that it existed as a separate school in competition with the so-called "Hīnayāna" schools.[150] The old views of Mahāyāna as a lay-inspired sect are now largely considered misguided and wrong.[148] are still not completely understood. while those who do not perform these are called the Hīnayānists. the first translator of Mahāyāna sūtras into Chinese during the 2nd century CE. which divided Christians into Catholic and Protestant. The split was on the order of the European Protestant Reformation.[148] Paul Williams has also noted that the Mahāyāna never had nor ever attempted to have a separate Vinaya or ordination lineage from the early schools of Buddhism. and they have in common the prohibitions of the five offences. for bodhisattvas.[153] From Chinese monks visiting India. and later doctrines. but rather that it existed as a certain set of ideals. This continues today with the Dharmaguptaka ordination lineage in East Asia. with supposed origins in stūpa veneration.[156] Some scholars have traditionally considered the earliest Mahāyāna sūtras to include the very first versions of the Prajñāpāramitā series. which were probably composed in the 1st century BCE in the south of India. and the Mūlasarvāstivāda ordination lineage in Tibetan Buddhism. which formed between 100 BCE and 100 AD. lay-inspired form of Buddhism. These Mahāyāna teachings were first propagated into China by Lokakṣema. Much of the early extant evidence for the origins of Mahāyāna comes from early Chinese translations of Mahāyāna texts. along with texts concerning Akṣobhya Buddha.[157][158][159] .[152] Initially it was known as Bodhisattvayāna (the "Vehicle of the Bodhisattvas").The origins of Mahāyāna. distinguishes Mahāyāna from Hīnayāna as follows:[155] Both adopt one and the same Vinaya. Mahāyāna was often interpreted as a more devotional. Therefore Mahāyāna was never a separate rival sect of the early schools. Those who venerate the bodhisattvas and read the Mahāyāna sūtras are called the Mahāyānists. and also the practice of the Four Noble Truths. The scriptures of Vajrayana have not yet been put in any kind of order. Ritual must be examined as well. converted to the Buddhist faith and became an arhat in the 2nd century BCE . Yogacara.[160] In India. Madhyamaka and Yogacara have a great deal in common. Coin depicting Indo-Greek king Menander.[162] There were no great Indian teachers associated with tathagatagarbha thought. 2. (British Museum) . and therefore research must include explore Hinduism as well. according to Buddhist tradition records in the Milinda Panha. the two main philosophical schools of the Mahayana were the Madhyamaka and the later Yogacara. 3. four major types of thought developed: Madhyamaka.[163] Vajrayana (Esoteric Buddhism) Main article: Vajrayana Scholarly research concerning Esoteric Buddhism is still in its early stages and has a number of problems that make research difficult:[164] 1. not just doctrine. Development of Buddhism Main article: Timeline of Buddhism Buddhist proselytism at the time of emperor Ashoka (260–218 BCE). Vajrayana Buddhism was influenced by Hinduism. Tathagatagarbha. and the commonality stems from early Buddhism.Late Mahayana Buddhism During the period of Late Mahayana Buddhism. and Buddhist Logic as the last and most recent. who.[161] According to Dan Lusthaus. particularly in eastern provinces of the neighboring Seleucid Empire. emissaries were sent to various countries west of India to spread Buddhism (Dharma). Mahayana Sutras spread to China. probably as a consequence of the expansion of the Kushan Empire into the Chinese territory of the Tarim Basin. beyond the Mauryas' northwest border. The Dharmagupta school spread (also in 3rd century BCE) north to Kashmir. 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. The Silk Road transmission of Buddhism to China is most commonly thought to have started in the late 2nd or the 1st century CE. This period marks the first known spread of Buddhism beyond India. who was a public supporter of the religion. Menander. Striking examples of this syncretistic development can be seen in the emergence of Greek-speaking Buddhist monarchs in the Indo-Greek Kingdom. These two missions. During this period Buddhism was exposed to a variety of influences. and in the second case. A Greek king. Buddhism today Main article: Timeline of Buddhism:Common Era . and to the island of Sri Lanka south of India. has even been immortalized in the Buddhist canon. in the first case to the spread of Buddhism into China.[166][167] The first documented translation efforts by foreign Buddhist monks in China were in the 2nd century CE. and in the development of the Greco-Buddhist art of Gandhāra. and even farther to Hellenistic kingdoms of the Mediterranean.Buddhism may have spread only slowly in India until the time of the Mauryan emperor Ashoka. and then to Korea and Japan. Buddhism spread from India to Tibet and Mongolia. and were translated into Chinese. The Theravada school spread south from India in the 3rd century BCE. It is a matter of disagreement among scholars whether or not these emissaries were accompanied by Buddhist missionaries.[165] The gradual spread of Buddhism into adjacent areas meant that it came into contact with new ethnical groups. Gandhara and Bactria (Afghanistan). According to the edicts of Aśoka. in opposite directions. would ultimately lead. to Sri Lanka and Thailand and Burma and later also Indonesia.[168] In the 2nd century CE. to changing trends in non-Buddhist Indian religions— themselves influenced by Buddhism. from Persian and Greek civilization. though the literary sources are all open to question. During the Indian period of Esoteric Buddhism (from the 8th century onwards). to the emergence of Theravāda Buddhism and its spread from Sri Lanka to the coastal lands of Southeast Asia. the Dharma (the teachings of the Buddha). China and India are now starting to fund Buddhist shrines in various Asian countries as they compete for influence in the region. Most scholars classify similar numbers of people under a category they call "Chinese folk" or "traditional" religion. and the Sangha (the Buddhist community).691 billion. Vietnam and North Korea. Formal membership varies between communities. most notably China. but basic lay adherence is often defined in terms of a traditional formula in which the practitioner takes refuge in The Three Jewels: the Buddha. Confucianism. government policies may discourage adherents from reporting their religious identity. and although it continued to exist in surrounding countries.including Taoism. Shinto. syncretism among the Eastern religions. traditional religions.[178] official policies on religion in several historically Buddhist countries that make accurate assessments of religious adherence more difficult. shamanism.throughout East and Southeast Asia. It is now again gaining strength in India and elsewhere. and animism. an amalgam of various traditions that includes Buddhism.Polish Buddhists By the late Middle Ages.[169][170] Estimates of the number of Buddhist followers by scholars range from 230 million to 1. its influence was no longer expanding.[179][180][181] In many current and former Communist governments in Asia.[182] Late 20th Century Buddhist Movements . Buddhism is practiced by adherents alongside many other religious traditions. Buddhism had become virtually extinct in India.[171][172][173][174][175][176][177] difficulties in estimating the number of Buddhists who do not have congregational memberships and often do not participate in public ceremonies. Estimates are uncertain for several reasons: difficulties in defining who counts as a Buddhist. or may encourage official counts to underestimate religious adherence. In a number of countries.[210] Tibetan Buddhism is found in Bhutan. Japan. Laos. At the present time. R. China (particularly in Tibet and Inner Mongolia). Thailand. which began during the lifetime of the Buddha. in the East it is regarded as familiar and traditional. Islam and Hinduism. Engaged Buddhism. Sri Lanka. and Buddhist texts are increasingly translated into local languages. Demographics Percentage of cultural/nominal adherents of combined Buddhism with its related religions (according to the highest estimates). the teachings of all three branches of Buddhism have spread throughout the world. Modern . By comparison. areas of India (it's the majority religion in Ladakh. is the dominant form of Buddhism in Cambodia. The Dalit Buddhist movement in India (inspired by B. including the Dalit Buddhist movement[183][184] (also sometimes called 'neo-Buddhism'). it is recognized as an official religion and receives state support. Korea.[209] East Asian forms of Mahayana Buddhism that use Chinese scriptures are dominant in most of China. Southeast Asia and the West. Vietnam and Singapore are major concentrations of Mahayana Buddhism in Southeast Asia. Approximately 500 million to one billion.[197][198][199][200][201][202][203][204][205][206][207][208] Theravada Buddhism. and Burma. is among the oldest organizations on earth. While in the West Buddhism is often seen as exotic and progressive. Taiwan. Approximately 20 million adherents. Ambedkar) also practices Theravada. Buddhists in Asia are frequently well organized and well funded. Approximately 124 million adherents.[193] The monks' order (Sangha). Buddhism is the fourth-largest religion in the world behind Christianity. and the further development of various Western Buddhist traditions. Singapore and Vietnam as well as such communities within Indochina. using Sanskrit and Pāli as its scriptural languages. Buddhism was the first world religion[194][195][196] and was the world's largest religion in the first half of the 20th century — in 1951 Buddhism was the world's largest religion with 520 million adherents. significant population in Himachal Pradesh. Mongolia. and Russia (Kalmyk Autonomous Republic). Arunachal Pradesh and Sikkim). Nepal.A number of modern movements or tendencies in Buddhism emerged during the second half of the 20th Century.[209] Most Buddhist groups in the West are at least nominally affiliated with one of these three traditions.[185][186][187][188][189][190][191][192] According to one analysis. the second largest was Christianity with 500 million adherents. Both consider buddhahood the highest attainment. according to one Buddhist ecumenical organization.[217] several concepts common to both major Buddhist branches: Both accept the Buddha as their teacher. Hinayana (literally "lesser vehicle") is used by Mahayana followers to name the family of early philosophical schools and traditions from which contemporary Theravada emerged. or treat the same concepts as central. Both accept that members of the laity and of the sangha can pursue the path toward enlightenment (bodhi). Dependent origination. and some comparisons can be drawn between them. but as this term is rooted in the Mahayana viewpoint and can be considered derogatory. does have its own core concepts. East Asian Buddhism and Tibetan Buddhism. the Noble Eightfold Path and the Three marks of existence.influences increasingly lead to new forms of Buddhism that significantly depart from traditional beliefs and practices.[214] An alternative scheme used by some scholars[215] divides Buddhism into the following three traditions or geographical or cultural areas: Theravada. Each tradition. early Buddhist schools. including Śrāvakayāna. Both accept the Middle way. sectarian Buddhism. Some scholars[216] use other schemes. Nikaya Buddhism. conservative Buddhism. Timeline This is a rough timeline of the development of the different schools/traditions: .[211] Schools and traditions Main articles: Schools of Buddhism and Buddhahood A young monk Buddhists generally classify themselves as either Theravada or Mahayana. mainstream Buddhism and non-Mahayana Buddhism. however. Overall there is an overwhelming diversity of recent forms of Buddhism. Not all traditions of Buddhism share the same philosophical outlook. For example.[212] This classification is also used by some scholars[213][page needed] and is the one ordinarily used in the English language. a variety of other terms are increasingly used instead. Buddhists themselves have a variety of other schemes. the Four Noble Truths. It is relatively conservative. and they are accepted as authentic in every branch of Buddhism. 250 BCE). producing merit that can be traded to the gods who may reward it with material benefits. or "Ancient Doctrine") is the oldest surviving Buddhist school.[citation needed] The Sutta collections and Vinaya texts of the Pāli Canon (and the corresponding texts in other versions of the Tripitaka). Burma. Laypersons can perform good actions. Vietnam. Nichiren 450 BCE 250 BCE 100 CE 500 CE 700 CE 800 CE 1200 CE Legend: = Theravada tradition = Mahayana traditions = Vajrayana traditions Theravada school Main article: Theravada Theravada ("Doctrine of the Elders". Meditation is done by forest monks for the most part. but its branch in Sri Lanka and South East Asia continues to survive. It is also one of the first Buddhist schools to commit the complete set of its canon into writing. Theravadin Buddhists think that personal effort is required to realize rebirth. Cambodia as well as small portions of China. were finally committed to writing in the 1st century BCE. at what the Theravada usually reckon as the fourth council. in Sri Lanka. the Pali Canon. are generally considered by modern scholars to be the earliest Buddhist literature. Pure Land. Malaysia and Bangladesh. This school gradually declined on the Indian subcontinent. Tiantai. East Asia Zen. and generally closest to early Buddhism. After being orally transmitted for a few centuries. It has a growing presence in Europe and America. 450 BCE – ca. its scriptures. Laos. Theravāda is primarily practiced today in Sri Lanka. The Theravada school bases its practice and doctrine exclusively on the Pāli Canon and its commentaries. Thailand. Timeline: Development and propagation of Buddhist traditions (ca. 1300 CE) 450 1200 [218] 250 BCE 100 CE 500 CE 700 CE 800 CE [219] BCE CE Early India Sangha Early Buddhist schools Mahayana Vajrayana Sri Lanka & Theravada Southeast Asia Buddhism Greco-Buddhism Central Asia Silk Road Buddhism Tibetan Buddhism Shingon Chán. while village monks teach and serve their lay communities.[221] Mahayana traditions Main article: Mahayana .[220] This school is derived from the Vibhajjavāda grouping that emerged amongst the older Sthavira group at the time of the Third Buddhist Council (c. Japan. peculiar to Japan. they are fused into a single unified form of Buddhism. Tendai. There are a variety of strands in Eastern Buddhism. China. (National Institute of Informatics and the Tōyō Bunko) Mahayana Buddhism flourished in India from the 5th century CE onwards. Bezeklik. Japanese Mahayana Buddhist monk with alms bowl Native Mahayana Buddhism is practiced today in China. and Mongolia is also Mahayana in origin.g. of which "the Pure Land school of Mahayana is the most widely practised today. during the dynasty of the Guptas. parts of Russia and most of Vietnam (also commonly referred to as "Eastern Buddhism"). Singapore. the most important one being the Nālandā University in north-eastern India. a form of Vajrayana.[222] In most of this area however. Korea. and Zen. nearly all Buddhists . Eastern Tarim Basin. The Buddhism practiced in Tibet. In Japan in particular. Mahāyāna centres of learning were established. they form separate denominations with the five major ones being: Nichiren. Shingon. and faith in and veneration of those texts are stated in some sutras (e. the Himalayan regions. Mahayana schools recognize all or part of the Mahayana Sutras.Chinese and Central Asian monks. Some of these sutras became for Mahayanists a manifestation of the Buddha himself. 9th–10th century. Pure Land. but is discussed below under the heading of Vajrayana (also commonly referred to as "Northern Buddhism".". In Korea. the Lotus Sutra and the Mahaparinirvana Sutra) to lay the foundations for the later attainment of Buddhahood itself. After perhaps two hundred years. Indochina and Southeast Asia. In one of the first major contemporary academic treatises on the subject. and Tibet. Tibet. but with substantial elements from other traditions. it is claimed that the historical Śākyamuni Buddha taught tantra. In Tibet.belong to the Chogye school. in an increasingly fractious political environment. while a vast amount of what is considered Tibetan Buddhism (Vajrayāna) stems from the late (9th–12th century) Nālandā tradition. while in China it formed a separate sect. In the Tibetan tradition. There are differing views as to just when Vajrayāna and its tantric practice started. 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. China generally received Indian transmission up to the 11th century including tantric practice. but as these are esoteric teachings.[224][page needed] Vajrayana combined and developed a variety of elements. and the folk movement led by siddhas became more prominent. and versions of a few even in the Pali Canon. With the fall of the Gupta dynasty. scriptures and theories were transmitted to China. Vajrayana Buddhism became extinct in China but survived in elements of Japan's Shingon and Tendai sects. it had begun to get integrated into the monastic establishment. Vajrayāna Buddhists recognise a large body of Buddhist Tantras.[223] Vajrayana traditions Main article: Vajrayana Bodhnath Stupa. However. Mongolia. institutional Buddhism had difficulty attracting patronage. Kathmandu.[225] In addition to the Mahāyāna scriptures. Buddhist texts . These practices. Fairfield University professor Ronald M. some of which are also included in Chinese and Japanese collections of Buddhist literature. Davidson argues that the rise of Vajrayana was in part a reaction to the changing political climate in India at the time. they were passed on orally first and only written down long after the Buddha's other teachings. Nepal The Vajrayana tradition of Buddhism spread to China. which is officially Son (Zen). Vajrayana has always been a main component of Tibetan Buddhism. a number of which had already existed for centuries. Buddhist scriptures are mainly written in Pāli. Some schools venerate certain texts as religious objects in themselves. In the Theravada tradition. Mongolian. The Pāli sutras.Buddhist monk Geshe Konchog Wangdu reads Mahayana sutras from an old woodblock copy of the Tibetan Kanjur. Main article: 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. Later in Sri Lanka. Babasaheb Ambedkar attempted to create a single. The followers of Theravāda Buddhism take the scriptures known as the Pāli Canon as definitive and authoritative. with the emphasis on Zen. 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. Dr. along with other. into his 'Buddhist Bible' in the 1920s. 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. Buddhism has no single central text that is universally referred to by all traditions.[227] Other scholars say there is no universally accepted common core. Unlike many religions. Some texts still exist in Sanskrit and Buddhist Hybrid Sanskrit. More recently. Over the years. while others take a more scholastic approach. while the followers of Mahāyāna Buddhism base their faith and philosophy primarily on the Mahāyāna sūtras and their own vinaya.[226] This could be considered misleading. Dwight Goddard collected a sample of Buddhist scriptures. as Mahāyāna considers these merely a preliminary. teaching. various attempts have been made to synthesize a single Buddhist text that can encompass all of the major principles of Buddhism. such as the Tao Te Ching.[228] 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. and Chinese. closely related scriptures. are known to the other schools as the āgamas. along with other classics of Eastern philosophy. combined document of Buddhist principles in "The Buddha and His Dhamma". condensed 'study texts' were created that combined popular or influential scriptures into single volumes that could be studied by novice monks. and not a core. Other such efforts have . Tibetan. the Dhammapada was championed as a unifying scripture. However. as well as explanations of why and how these rules were instituted. and the Abhidhamma Pitaka. Pāli Tipitaka Main article: Pāli Canon Pali Canon Vinaya Pitaka Suttavibhanga Khandhaka Parivara Sutta Pitaka Digha Nikaya Majjhima Nikaya Samyutta Nikaya Anguttara Nikaya Khuddaka Nikaya Abhidhamma Pitaka Dhammasangani Vibhanga Dhatukatha and Puggalapannatti Kathavatthu Yamaka Patthana v t e The Pāli Tipitaka. The Sutta Pitaka contains discourses ascribed . which means "three baskets". The Vinaya Pitaka contains disciplinary rules for the Buddhist monks and nuns. supporting material.persisted to present day. and doctrinal clarification. refers to the Vinaya Pitaka. the Sutta Pitaka. but currently there is no single text that represents all Buddhist traditions. Upāli recited the vinaya."[230] Mahayana sutras Main article: Mahayana sutras The Tripiṭaka Koreana in South Korea. According to some sources. the first Buddhist council was held. Ānanda.000 wood printing blocks. The Mahayana sutras are a very broad genre of Buddhist scriptures that the Mahayana Buddhist tradition holds are original teachings of the Buddha. some early schools of Buddhism had five or seven pitakas. and various other subjects. which was criticized by Nagarjuna and is in fact opposed to early Buddhist thought[231]) and the Mahayana sutras as authentic teachings of Gautama Buddha.[229] According to the scriptures. Sammitya. Some adherents of Mahayana accept both the early teachings (including in this the Sarvastivada Abhidharma. it contains material at odds with later Theravadin orthodoxy. stories of the Gautama Buddha's previous lives. Much of the material in the Canon is not specifically "Theravadin". According to Peter Harvey. non-sectarian body of teachings. but they do not appear to have tampered with what they already had from an earlier period. most of which survive in Chinese translation only. The Pāli Tipitaka is the only early Tipitaka (Sanskrit: Tripiṭaka) to survive intact in its original language. then. the Buddha's personal attendant. . and Mahīśāsaka schools. These became the basis of the Tripitaka. commentaries on other teachings. but a number of early schools had their own recensions of the Tipitaka featuring much of the same material. The Abhidhamma Pitaka contains material often described as systematic expositions of the Gautama Buddha's teachings. but is instead the collection of teachings that this school preserved from the early.to Gautama Buddha. may have added texts to the Canon for some time. He states: "The Theravadins. an edition of the Chinese Buddhist canon carved and preserved in over 81. and was committed to text in the last century BCE. a monk named Mahākāśyapa (Pāli: Mahākassapa) presided. Mahāsaṅghika. We have portions of the Tipitakas of the Sārvāstivāda. this record was initially transmitted orally in form of chanting. The goal of the council was to record the Buddha's teachings. However. Both the sūtras and the vinaya of every Buddhist school contain a wide variety of elements including discourses on the Dharma. and claim they were designed for different types of persons and different levels of spiritual understanding. soon after the death of the Buddha. Dharmaguptaka. Kāśyapīya. cosmological and cosmogonical texts. was called upon to recite the dhamma. scholars conclude that the Mahayana scriptures were composed from the 1st century CE onwards: "Large numbers of Mahayana sutras were being composed in the period between the beginning of the common era and the fifth century"." "the preponderance of this name in the secondary literature is far out of proportion to occurrences in the Indian texts. very occasionally referred contemptuously to earlier Buddhism as the Hinayāna. more advanced doctrines. very different—in fact seemingly older—ideas and aspirations appear to be motivating actual behavior. but they were taught to various supernatural beings and then preserved in such places as the Dragon World. That path is explained as being built upon the motivation to liberate all living beings from unhappiness. the pejorative label hinayana was applied by Mahayana supporters to those who rejected the Mahayana sutras. reserved for those who follow the bodhisattva path. Some of these had their roots in other scriptures composed in the 1st century BCE. Approximately six hundred Mahayana sutras have survived in Sanskrit or in Chinese or Tibetan translations. It was not until after the 5th century CE that the Mahayana sutras started to influence the behavior of mainstream Buddhists in India: "But outside of texts." She notes that the term Śrāvakayāna was "the more politically correct and much more usual" term used by Mahāyānists. However. 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. at exactly the same period. These texts are those held genuine by the later school. the Inferior Way. had not been sufficiently advanced to understand them. the Mahayana sutras were transmitted in secret.[233] five centuries after the historical Gautama Buddha. Generally. [The Buddha's] followers on earth. Hence the name Mahāyāna (lit. Only the Theravada school does not include the Mahayana scriptures in its canon. Scholar Isabelle Onians asserts that although "the Mahāyāna . and did not refer to any definite grouping of Buddhists. the sravakas ('pupils').. debate exists as to whether the Theravada were historically included in the hinayana designation.The Mahayana sutras often claim to articulate the Buddha's deeper... in the modern era. 'Great Vehicle'.[235] . which arrogated to itself the title of Mahayana. at least in India. not one of the eighteen. According to the Mahayana historians these texts were admittedly unknown to the early schools of Buddhists. came from other Buddhas or Bodhisattvas. and old and established Hinnayana groups appear to be the only ones that are patronized and supported. they had all been promulgated by the Buddha."[233] These texts were apparently not universally accepted among Indian Buddhists when they appeared. East Asian Buddhism recognizes some sutras regarded by scholars as of Chinese rather than Indian origin.[234] Jonathan Silk has argued that the term "Hinayana" was used to refer to whomever one wanted to criticize on any given occasion. and hence were not given them to remember. the Great Vehicle). this label is seen as derogatory. and is generally avoided. In addition. or were preserved in non-human worlds because human beings at the time could not understand them:[232] Some of our sources maintain the authenticity of certain other texts not found in the canons of these schools (the early schools). According to Mahayana tradition. nor does it seek to define itself by reference to a creed. calling it simply a 'religion. is that Buddhism does not involve belief in a creator God who has control over human destiny. Also."[236] Joseph Goldstein states: "Although there are many difference among the various religions of the world. and even essential part of the practice and training that leads to the cessation of suffering.000 years and a couple of Western converts to Buddhism to provide it with a creed. In addition. For example: Surya Das states: "For Buddhism is less a theology or religion than a promise that certain meditative practices and mind trainings can effectively show us how to awaken our Buddha-nature and liberate us from suffering and confusion. and among the various schools of Buddhism itself. For example: Peter Harvey states: "The English term 'Buddhism' correctly indicates that the religion is characterized by devotion to 'the Buddha'..Comparative studies Buddhism provides many opportunities for comparative study with a diverse range of subjects. What is certain. From the very beginning it has also had philosophical elements. Alan Wallace states: "When we in the West first engage with Buddhism.12 On the other hand. as Edward Conze has pointed out. On the other hand. its moral and spiritual parallels with other systems of thought—for example. with various tenets of Christianity—have been subjects of close study. there is also a great deal in common. Buddhism views activities that would be generally understood as religious—such as devotional practices and rituals—as a legitimate. Many sources commonly refer to Buddhism as a religion. it is almost inevitable that we bring out one of our familiar stereotypes and apply it to Buddhism. as well as empirical and rational elements that may invite the term 'science. 'Buddhas'.[240] . Buddhist practice often includes devotional practices and ritual. however. But Buddhism has never been simply a religion as we define it in the West. Gethin notes."[238] B. customs and institutions in countries where it has resided throughout its history. or 'buddhahood'.'"[239] Rupert Gethin states: "I am not concerned here to pronounce on a question that is sometimes asked of Buddhism: is it a religion? Obviously it depends on how one defines ‘a religion’. 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.. useful.."[237] Other sources note that the answer to this question depends upon how religion is defined. the Buddhist concept of dependent origination has been compared to modern scientific thought.'. it took over 2.. which are typically associated with religious belief. For example.[240] Gethin points out that some key differences between Buddhism and conventionally considered Western religions are that Buddhism does not assert a belief in a creator god. nor does it define itself by a particular creed. Is Buddhism a religion? There are differences of opinion on the question of whether or not Buddhism should be considered a religion. as well as Western metaphysics. [. What's in a name? That which we call a rose.. Buddhism can be a bridge between these two sides. The name one gives it is inessential. with this conviction I try to have closer ties with scientists."[243] See also Book: Buddhism Buddhism portal Outline of Buddhism Buddhism by country Criticism of Buddhism Index of Buddhism-related articles List of books related to Buddhism List of Buddhist temples Dharma Drum Retreat Center Nonviolence Indian religions Easily confused Buddhist representations Chinese folk religion Iconography of Gautama Buddha in Laos and Thailand Notes . and it challenges us to rethink some of these categories. Buddhism is a religion.. What. By any other name would smell as sweet. neurobiology and physics. In these fields there are insights to share. from another viewpoint Buddhism is a science of mind and not a religion. [. Christian. In the same way Truth needs no label: it is neither Buddhist. Damien Keown states: "Problems [. Hindu nor Moslem.] Some have suggested that a new category – that of the ‘non-theistic’ religion – is needed to encompass Buddhism.] confront us as soon as we try to define what Buddhism is. do we mean by ‘religion’? Most people would say that religion has something to do with belief in God. mainly in the fields of cosmology. then Buddhism cannot be a religion. Is it a religion? A philosophy? A way of life? A code of ethics? It is not easy to classify Buddhism as any of these things. for example."[242] Walpola Rahula states: "The question has often been asked: Is Buddhism a religion or a philosophy? It does not matter what you call it...] If belief in God in this sense is the essence of religion. Sectarian labels are a hindrance to the independent understanding of Truth. and to a certain extent we can work together.. Even the label 'Buddhism' which we give to the teaching of the Buddha is of little importance.. Another possibility is that our original definition is simply too narrow. The label is immaterial. Therefore. It is not the monopoly of anybody. psychology. Buddhism remains what it is whatever label you may put on it.[241] The Dalai Lama states: "From one viewpoint. and they produce harmful prejudices in men's minds. p. ^ UNESCO. Williams. xii. ^ Keown. ISBN 0-87773-520-4. page 49. 2008. was born. 14..The World Factbook 4. Buddhamind. vol 54. 27-28. Princeton University Press. Concise. Retrieved November 26. 2. Lumbini is the birthplace of the Lord Buddha. 2009. Foundations." However. Michael (1991). Philosophy East and West.116 .info. sage of the Śākyas (Śākyamuni). 2. Professor Gombrich (Theravāda Buddhism. ISBN 0-14- 303436-7. 8. this is where the Buddha. 1. states: "The earliest Buddhist sources state that the future Buddha was born Siddhārtha Gautama (Pali Siddhattha Gotama). In particular. ^ "Buddhism". p. 13. ^ Armstrong.. 12. 143. State Department's International Religious Freedom Report 2004. Retrieved 2010-08-25. ^ Major Religions Ranked by Size. Light of Wisdom. ps 269f. Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo. 275f (2nd ed. 1988. p. 239 5. 73-74 3.gov/g/drl/rls/irf/2004/ Accessed 20 September 2008. ^ Macmillan Encyclopedia of Buddhism Vol.. ^ a b Lopez. Karen (September 28. ^ Lopez (1995). from Encyclopædia Britannica Online Library Edition. ^ a b Richard Gombrich. U." 15. which states that in the mid-3rd century BCE the Emperor Ashoka determined that Lumbini was Gautama's birthplace and thus installed a pillar there with the inscription: ". ^ See the article Dukkha for further details and citations. Becoming the Buddha.net. Gethin Foundations. p. ^ a b Lopez. p.. 1. 2004. page xx. p. 19. 1) and the old but specialized study by Edward Thomas. 16. 1986. p. "The Buddha". Routledge and Kegan Paul. Rangjung Yeshe Publications. p. pp. Mahayana Buddhism. p. ^ Smith. 19. 18. Jamgon Kongtrul. 14. p. "Buddha Rising". ^ Padmasambhava. ^ Swearer. 17. References 1.The Middle Path". the section "The four truths" within that article provides a footnote showing variety of translations of these four statements. ISBN 978-962-7341-37-6. Retrieved 2011-10-24. Gethin Foundations. ^ Robinson et al. 25 21. 266) 7. 1989. Perry. pp. p. Donald. Buddhist Religions. National Geographic Dec. 11. (2009). 2004). 267 20. Buddhism. Buddhism in Practice. The Life of the Buddha. ^ "Buddhism . Michael. Retrieved 2011-10-24. http://www. Buddha.. Garfinkel.state. p. p. 352 10.S. 2005: 88–109. ISBN 0- 691-04442-2. in the Oxford University paperback Founders of Faith. Story of Buddhism. 10. ^ For instance. The Shambhala Dictionary of Buddhism and Zen. 1st ed. Huston & Novak. 16. Buddhanet. ^ a b See the article Four Noble Truths for further details and citations. Dictionary of Buddhism. Philip. ^ Carrithers. pp. Routledge. ^ "The Middle Way of the Buddha". Shambhala. p. Buddhism: A Concise Introduction.HarperCollins 2003. In Encyclopædia Britannica. the son of a local chieftain—a rājan—in Kapilavastu (Pali Kapilavatthu) what is now the Indian–Nepalese border. Erik Pema Kunsang (2004). ^ Kohn. 177 9. p. Penguin Press. ^ Skilton. CIA . ^ Gethin (1998). ascribe the name Siattha/fitta to later sources. 248 6. ^ Prebish. ISBN 0-8108-2698-4. ^ Kohn. p. Historical Dictionary of Buddhism. Suvanno Mahathera 29. 212–223: the top of p. 2011. same lifespan as the petas. same foods. ^ André Bareau. 35. ^ Chodron. 36. Retrieved January 11. 40 24. Buddha Dharma Education Association & Buddhanet. same nourishment. Wisdom Publications. Introduction to Buddhism. 2006. ^ Macmillan Encyclopedia of Buddhism. ISBN 0- 19-860560-9. then begins a numbered list of doctrines over the following pages.org). p. 41. 212 says: "Here are the theses of the Theravadins of the Mahavihara". Shambhala. P. Thanissaro.65 (e. for instance. ^ Keown. 77.). Oxford University Press. 37."(Translated from the French) 31. Payne (ed. 34. See Point 3 – The Canon quote Thanissaro Bhikkhu draws attention to is the Sabbasava Sutta. Dictionary of Buddhism. p. 44. ^ Macmillan Encyclopedia of Buddhism (Volume Two). same nourishment. ^ Harvey. ^ Harvey. 36. ^ Journal of Buddhist Ethics: "Zen as a Social Ethics of Responsiveness" (PDF). Rudy Harderwijk (viewonbuddhism. Pema (2002).22. 33. 82. Retrieved January 11.g. T. The Scarecrow Press. pp.. Other "applications" of what might be termed "mundane dependent origination" include the nine-nidana scheme of Digha Nikaya 15 (e. 38. Richard K. ^ The 31 Planes of Existence (PDF). Buddhism. they have the same colour. 107 26. Oxford University Press. p. Retrieved January 10. p. 377 32. p. p. So-called "transcendental dependent origination" (also involving twelve . ^ a b Ajahn Sucitto 2010. Introduction to Buddhism. 1996. "Family Dharma: A Bedtime Ritual". 1997c). Boston.. 1997a).2. pp. ^ Thanissaro Bhikkhu. 143 42. Thanissaro. ^ "Unit Six: The Four Immeasurables". ^ Gethin 1998. Buddha Dharma Education Association & Buddhanet. Thanissaro. p. 45.. 46. 1. same lifespan as the gods. and "Unit Six: Loving-Kindness". Charles (1993). Damien (2003). The Places that Scare You: A Guide to Fearlessness in Difficult Times. ^ Jeffrey Po. ^ The Connected Discourses of the Buddha. Ohio State University 23. Bhikkhu Bodhi. ^ Keown.. ^ Dr. 2011. 2011. 47. 39. What the Buddha Taught.. same foods. ^ "A View on Buddhism: The Four Immeasurables". 74 25. see SN 12. 131. ^ a b Armstrong. p. "Is Buddhism a Pessimistic Way of Life?" 43. p. including on p. Beth.g. 40... École Française d'Extrême-Orient. Shambhala via Amazon Look Inside. Tricycle (Tricycle Foundation). Thich. Tantric Buddhism in East Asia. 34 27. A Translation of the Samyutta Nikaya. Kasulis. Les Sectes bouddhiques du Petit Véhicule. with whom . ISBN 0-8021-3031-3. ^ Nhat Hahn. ^ Rahula. Vol. 223: "There are only five destinies . 37. p. with whom they marry. The Not-Self Strategy. Wisdom Publications. in multiple discourses in chapter 12 of the Samyutta Nikaya—Nidana Vagga (e.g. p. they marry. ^ This twelve nidana scheme can be found. 87-88. Grove Press. 711 28. "Chapter 2". Translator. 1955. 1997b) and the ten-nidana scheme of Samyutta Nikaya 12. Ven. ^ Harvey. Walpola (1959). 33 30. Saigon. the kalakanjika asuras have the same colour. ISBN 1-57062-921-8. As for the Vepacittiparisa. Introduction to Buddhism. ^ a b Roth. nidanas) is described in Samyutta Nikaya 12.23 (e.g., see Bodhi, 1995). In addition, Digha Nikaya 15 describes an eleven-nidana scheme (starting with "feeling") that leads to interpersonal suffering ("the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies"). 48. ^ Harvey, Introduction to Buddhism, page 56 49. ^ Harvey, Introduction to Buddhism, p. 57 50. ^ Harvey, Introduction to Buddhism, p. 58 51. ^ Harvey, Introduction to Buddhism, p. 59 52. ^ Harvey, Introduction to Buddhism, p. 60 53. ^ Christian Lindtner, Master of Wisdom. Dharma Publishing 1997, p. 324. 54. ^ Dan Lusthaus, "What is and isn't Yogacara" 55. ^ Williams, Paul. Buddhist Thought. Routledge 2000, page 161. 56. ^ raga, Pali-English Dictionary, The Pali Text Society 57. ^ dosa, Pali-English Dictionary, The Pali Text Society 58. ^ moha, Pali-English Dictionary, The Pali Text Society 59. ^ a b Richard F. Gombrich, How Buddhism Began, Munshiram Manoharlal, 1997, p. 67 60. ^ Hawkins, pp. 40, 46. 61. ^ "''Access to Insight'', a Theravada Buddhist website, discusses Buddha Eras". Accesstoinsight.org. 2010-06-05. Retrieved 2010-08-25. 62. ^ "Gautama Buddha discusses the Maitreya Buddha in the Tipitaka". Accesstoinsight.org. 2010-06-08. Retrieved 2010-08-25. 63. ^ Kogen Mizuno, Essentials of Buddhism, Shunju-sha, 1972, English translation, Kosei, Tokyo, 1996, p. 57 64. ^ Dispeller of Delusion. Vol. II. Pali Text Society, p. 184 65. ^ The Bodhisattva Vow: A Practical Guide to Helping Others, page 1, Tharpa Publications (2nd. ed., 1995) ISBN 978-0-948006-50-0 66. ^ "Bodhisattva Ideal in Buddhism". Access to Insight. Retrieved 2010-10-18. 67. ^ Nattier, Jan (2003), A few good men: the Bodhisattva path according to the Inquiry of Ugra: p. 174 68. ^ Mall, Linnart. Studies in the Astasahasrika Prajnaparamita and Other Essays. Motilal Banarsidass. 2005. pp. 53-54. 69. ^ Hirakawa, Akira. A History of Indian Buddhism: from Śākyamuni to Early Mahāyāna. Motilal Banarsidass. 2007. p. 297. 70. ^ Conze, Edward. The Perfection of Wisdom in Eight Thousand Lines and its Verse Summary. Grey Fox Press. 2001. p. 89. 71. ^ The Bodhisattva Vow: A Practical Guide to Helping Others, pages 4-12, Tharpa Publications (2nd. ed., 1995) ISBN 978-0-948006-50-0 72. ^ Harvey, p. 170 73. ^ Zen Buddhism: A History (India and China) by Heinrich Dumoulin, James W. Heisig, Paul F. Knitter (page 22) 74. ^ Barbara Stoler Miller, Yoga: Discipline of Freedom: the Yoga Sutra Attributed to Patanjali; a Translation of the Text, with Commentary, Introduction, and Glossary of Keywords. University of California Press, 1996, page 8. 75. ^ Alexander Wynne, The Origin of Buddhist Meditation. Routledge, 2007, page 73. 76. ^ Alexander Wynne, The Origin of Buddhist Meditation. Routledge, 2007, page 105. 77. ^ Michael Carrithers, The Buddha. Taken from Founders of Faith, published by Oxford University Press, 1986, page 30. 78. ^ Alexander Wynne, The origin of Buddhist meditation. Routledge, 2007, p. 72. 79. ^ a b Dharmacarini Manishini, Western Buddhist Review. Accessed at http://www.westernbuddhistreview.com/vol4/kamma_in_context.html 80. ^ Richard Gombrich, Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo. Routledge and Kegan Paul, 1988, page 44. 81. ^ Johannes Bronkhorst, The Two Traditions of Mediation in Ancient India. Franz Steiner Verlag Weisbaden GmbH, pages 1-17. 82. ^ Randall Collins, The Sociology of Philosophies: A Global Theory of Intellectual Change. Harvard University Press, 2000, page 199. 83. ^ a b Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, page 51. 84. ^ Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, page 56. 85. ^ Bhikku, Thanissaro (2001). "Refuge". An Introduction to the Buddha, Dhamma, & Sangha. Access to Insight. 86. ^ Middle-Length Discourses of the Buddha, tr. Nanamoli, rev. Bodhi, Wisdom Publications, 1995, pp. 708f 87. ^ Professor C.D. Sebastian, Metaphysics and Mysticism in Mahayana Buddhism, Sri Satguru Publications, Bibliotheca Indo-Buddhica Series No. 238, Delhi, 2005, p. 83 88. ^ Professor C.D. Sebastian, Metaphysics and Mysticism in Mahayana Buddhism, Delhi, 2005, p. 82 89. ^ Hiroshi Kanno, Huisi's Perspective on the Lotus Sutra as Seen Through the Meaning of the Course of Ease and Bliss in the Lotus Sutra, p. 147, http://www.iop.or.jp/0414/kanno2.pdf, consulted 5 February 2010 90. ^ Stewart McFarlane in Peter Harvey, ed., Buddhism. Continuum, 2001, page 187. 91. ^ Stewart McFarlane in Peter Harvey, ed., Buddhism. Continuum, 2001, pages 195- 196. 92. ^ Morgan, Peggy; Lawton, Clive A., eds. (2007). Ethical Issues in Six Religious Traditions (2nd ed.). Edinburgh: Edinburgh University Press. pp. 62–63. ISBN 978-0- 7486-2330-3. 93. ^ Richard Gombrich, Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo. Routledge and Kegan Paul, 1988, page 89. He is quoting Carrithers. 94. ^ B. Alan Wallace, Contemplative Science. Columbia University Press, 2007, p. 81. 95. ^ Welch, Practice of Chinese Buddhism, Harvard, 1967, p. 396 96. ^ Peter Harvey, An Introduction to Buddhism. Cambridge University Press, 1990, page 144. 97. ^ Damien Keown, Charles S Prebish, editors, Encyclopedia of Buddhism. Routledge, 2007. p. 502 98. ^ Sarah Shaw, Buddhist Meditation: An Anthology of Texts from the Pāli Canon. Routledge, 2006, page 13. Shaw also notes that discourses on meditation are addressed to "bhikkhave", but that in this context the terms is more generic than simply (male) "monks" and refers to all practitioners, and that this is confirmed by Buddhaghosa. 99. ^ 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 ...". 100. ^ 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." 101. ^ (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). 102. ^ Kosho Uchiyama, Opening the Hand of Thought: Approach to Zen, Penguin Books, New York, 1993, p. 98 103. ^ Harvey, Introduction, pp. 165f 104. ^ Williams, Mahayana Buddhism, Routledge, 1st ed., 1989, p. 185 105. ^ Routledge Encyclopedia of Buddhism, p. 781 . 106. ^ Gethin, Sayings of the Buddha, Oxford University Press, 2008, p. xv 107. ^ a b c Encyclopædia Britannica Online. Buddhism: The foundations of Buddhism: The cultural context. Retrieved 19-07-2009. 108. ^ a b Encyclopædia Britannica Online. Hinduism: History of Hinduism: The Vedic period (2nd millennium - 7th century BCE); Challenges to Brahmanism (6th - 2nd century BCE); Early Hinduism (2nd century BCE - 4th century CE). Retrieved 19-07-2009. 109. ^ Warder, A.K. 2000. Indian Buddhism. P.32 110. ^ Y. Masih (2000) In : A Comparative Study of Religions, Motilal Banarsidass Publ : Delhi, ISBN 81-208-0815-0 Page 18. "There is no evidence to show that Jainism and Buddhism ever subscribed to vedic sacrifices, vedic deities or caste. They are parallel or native religions of India and have contributed to much to the growth of even classical Hinduism of the present times." 111. ^ S. Cromwell Crawford, review of L. M. Joshi, Brahmanism, Buddhism and Hinduism, Philosophy East and West (1972): "Alongside Brahmanism was the non- Aryan Shramanic culture with its roots going back to prehistoric times." 112. ^ "This confirms that the doctrine of transmigration is non-aryan and was accepted by non-vedics like Ajivikism, Jainism and Buddhism. The Indo-aryans have borrowed the theory of re-birth after coming in contact with the aboriginal inhabitants of India. Certainly Jainism and non-vedics [..] accepted the doctrine of rebirth as supreme postulate or article of faith." Masih, page 37. 113. ^ Karel Werner, The Longhaired Sage in The Yogi and the Mystic. Karel Werner, ed., Curzon Press, 1989, page 34. "Rahurkar speaks of them as belonging to two distinct 'cultural strands' ... Wayman also found evidence for two distinct approaches to the spiritual dimension in ancient India and calls them the traditions of 'truth and silence.' He traces them particularly in the older Upanishads, in early Buddhism, and in some later literature." 114. ^ Gavin D. Flood (1996), An Introduction to Hinduism, Cambridge University — Press : UK ISBN 0-521-43878-0 - "The origin and doctrine of Karma and Samsara are obscure. These concepts were certainly circulating amongst sramanas, and Jainism and Buddhism developed specific and sophisticated ideas about the process of transmigration. It is very possible that the karmas and reincarnation entered the mainstream brahaminical thought from the sramana or the renouncer traditions." Page 86. 115. ^ Padmanabh S. Jaini 2001 "Collected Paper on Buddhist Studies" Motilal Banarsidass Publ 576 pages ISBN 81-208-1776-1: "Yajnavalkya's reluctance and manner in expounding the doctrine of karma in the assembly of Janaka (a reluctance not shown on any other occasion) can perhaps be explained by the assumption that it was, like that of the transmigration of soul, of non-brahmanical origin. In view of the fact that this doctrine is emblazoned on almost every page of sramana scriptures, it is highly probable that it was derived from them." Page 51. 116. ^ Govind Chandra Pande, (1994) Life and Thought of Sankaracarya, Motilal Banarsidass ISBN 81-208-1104-6 : Early Upanishad thinkers like Yajnavalkya were acquainted with the sramanic thinking and tried to incorporate these ideals of Karma, Samsara and Moksa into the vedic thought implying a disparagement of the vedic ritualism and recognising the mendicancy as an ideal. Page 135. 117. ^ "The sudden appearance of this theory [of karma] in a full-fledged form is likely due, as already pointed out, to an impact of the wandering muni-and-shramana- cult, coming down from the pre-Vedic non-Aryan time." Kashi Nath Upadhyaya, Early Buddhism and the Bhagavadgita. Motilal Banarsidass Publ., 1998, page 76. 118. ^ Satapatha Brahmana 13.8.1.5 119. ^ Oldenburg, Hermann, The Doctrine of the Upanishads and Early Buddhism, 1915, reprinted 1991 by Shridhar B. Shrotri, Delhi, Motilalal Banardass 120. ^ Greater Magadha, Studies the Culture of Early India, Bronkhorst, Johannes, Brill Academic Publishers Inc, 2007, Series: Handbook of Oriental Studies, Section 2 South Asia Series, ISBN 978-90-04-11519-4 121. ^ Warder, A.K. 2000. Indian Buddhism. P.30-32 122. ^ Warder, A.K. 2000. Indian Buddhism. P.39 123. ^ Warder, A.K. Indian Buddhism. P.33 124. ^ Walpola Rahula, What the Buddha Taught, pages 9-10. 125. ^ "The brahmin by caste alone, the teacher of the Veda, is (jokingly) etymologized as the 'non-meditator' (ajhāyaka). Brahmins who have memorized the three Vedas (tevijja) really know nothing: it is the process of achieving Enlightenment — what the Buddha is said to have achieved in the three watches of that night—which constitutes the true 'three knowledges.'" R.F. Gombrich in Paul Williams, ed., "Buddhism: Critical Concepts in Religious Studies." Taylor and Francis 2006, page 120. 126. ^ Richard Gombrich, Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo. Routledge and Kegan Paul, 1988, page 85. 127. ^ P. 177 The sacred books of the Buddhists compared with history and modern science By Robert Spence Hardy 128. ^ Vinaya Pitaka of the Mahavagga (I.245) in P. 494 The Pali-English dictionary By Thomas William Rhys Davids, William Stede 129. ^ "Atthako, Vâmako, Vâmadevo, Vessâmitto, Yamataggi, Angiraso, Bhâradvâjo, Vâsettho, Kassapo, and Bhagu" in P. 245 The Vinaya piṭakaṃ: one of the principle Buddhist holy scriptures ..., Volume 1 edited by Hermann Oldenberg 130. ^ The Vinaya Pitaka's section Anguttara Nikaya: Panchaka Nipata in P. 44 The legends and theories of the Buddhists, compared with history and science By Robert Spence Hardy 131. ^ Richard Francis Gombrich, How Buddhism began: the conditioned genesis of the early teachings Continuum International Publishing Group, 1996, pages 38-39 4-5 154. 5. By Omacanda Hāṇḍā) 135. 485. 97 155. 34 & table of contents 140. ^ Encyclopædia Britannica Online. p. 1993. ^ Williams. ^ Williams. ^ Akira. part 1. Mahāsāṅghika Origins: the beginnings of Buddhist sectarianism in History of Religions. cold. 59 What the Buddha taught by Walpola Rāhula 136. and the matters that I have come to know fully as I was going along it. 16. Oxford University Press." Macmillan Encyclopedia of Buddhism (2004): p. 494 152. p. is that it was a lay-influenced. ^ Nattier. ^ Warder. Stones. London. pp. P. Macmillan. A few good men: the Bodhisattva path according to the Inquiry of Ugra: p.. sv Councils. 134. vol 21 (1998). Hirakawa (1993). A History of Indian Buddhism. Oxford University Press. movement that arose in response to the increasingly closed. ^ . ^ a b "Abhidhamma Pitaka. however. vol I. I have told to the monks.Along that have I done. 1990. by Dr Gregory Schopen 142. 1986.D.Motilal Banarsidass Publishers. this Brahma-faring brahmacharya that is prosperous and flourishing. ^ see also the book Bones. ^ "One of the most frequent assertions about the Mahayana . Damien (1996). men and women lay-followers. ^ Akira.. Delhi/SOAS. Introduction to Buddhism. Indian Buddhism. Delhi. 1983. an ancient road followed by the wholly awakened ones of olden time. 147. p. volume XVI. 74 146." (P. ^ a b c Keown. ^ "Even so have I. 260 150. 237–272 145. Upto 8th Century A. pp. 7 139. 2002. New York. Routledge. 4. monks.K. Hirakawa (translated and edited by Paul Groner) (1993.. 61.132. and scholastic character of monastic Buddhism. widespread and widely known become popular in short. ^ Encyclopedia of Religion. well made manifest for gods and men.. Chicago: Encyclopædia Britannica. ^ Janice J. Jan (2003). Found in Founders of Faith. 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Introduction to Buddhism: An Explanation of the Buddhist Way of Life. Gethin. Hawkins.).L. Kindle Edition Embree. L. Julian Press.. NY: Columbia U. One Dharma: The Emerging Western Buddhism.). Geshe Kelsang. Mahāyāna and Vajrayāna. Bhante Henepola (2002). Also available on this websites: saigon. Theravāda Buddhism: A Social History from Ancient Benares to Modern Colombo (London: Routledge). Peter Hardy. Retrieved 2007-07-11. The Pocket Idiots Guide: Buddhism. none of the other contributions in this section envisage a date before 420 B. (ed. volume I. ISBN 2-84654-036-5.. Richard F. Les Indes savants. 187. Gombrich. ISBN 0-02-864459-X.com urbandharma. US ed. Sources of Indian Tradition: From the Beginning to 1800 (vol. philosophy.C. Harrison. Cousins. 2008) ISBN 978-0- 9789067-7-1 Harvey.C.1): 57–63. Raghavan..). Press. An Introduction to Buddhism: Teachings.org vipassana.. Buddhism for the West: Theravāda. Journal of the Royal Asiatic Society Series 3 (6. Kindle Edition.N.) (2003). 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ISBN 978-0-06-073067-3. California: Wadsworth Publishing). Bhāratīya Darshan kī rūprekhā (Features of Indian Philosophy). Oxford University Press. Shinjo (2009). Andrew (1997). Dhamma. Michael H. Shinjo:Reflections. trans. and Willard L. 1st to 2nd Centuries CE. Keown. Pinburn. University of Hawai'i Press. ISBN 0-8248-2607-8. Delhi. Kohn. Smith. Encyclopedia of Buddhism (London: Routledge). Delhi. ISBN 1-935244-00-0. Paul (1989). from French) (1976). The Edwin Mellen Press. ISBN 81-208-2144-0. ISBN 0-7100-8540-0. London: Routledge. HarperSanFrancisco. F. and Sammaya- kaijo. . Kenneth (2005). Juergensmeyer. Kindle Edition Lamotte. ISBN 978-0-415-31414-5. Lopez. Morgan. ISBN 978-0-19- 513798-9. ISBN 955-9219-19-7. ISBN 0-7679-0369-2. The Buddhist Religion: A Historical Introduction (Belmont.. Skilton. ISBN 0-87773-520-4. Shambhala. Lama Surya Das (1997). Somerset Hall Press. Bibliotheca Indo Buddhica Series. (translator) (1976). Sara Boin. Duncan Baird Publishers. John E. The Oxford Handbook of Global Religions. HarperCollins Lowenstein. Damien (2000). Snow Lion Ranjini. Oxford Handbooks in Religion and Theology. Donald S. Thich Nhat Hanh (1974). Mark (2006). The Shambhala Dictionary of Buddhism and Zen. South Carolina. Kindle Edition White. The Role of Bodhicitta in Buddhist Enlightenment Including a Translation into English of Bodhicitta-sastra. Étienne (trans. Johnson (1970. London: Pali Text Society. Damien and Charles S Prebish (eds. (1993). Richard H. ISBN 0-415-02537-0. ISBN 0-534-01027-X. Broadway Books. Jewels of the Doctrine. Sidney (2001). Holy Teaching of Vimalakirti: Mahayana Scripture.) (1991). Indian Books Centre. Grove Press. Kenneth W. Ito. The Vision of the Buddha. Hill. Sri Satguru Publications. Mahayana Buddhism: the doctrinal foundations. Teaching of Vimalakirti. Phillip Novak (2003). What the Buddha Taught. (2001). & Sangha (3rd ed. ISBN 1-903296-91-9. H. (2009) Through the Jade Gate to Rome: A Study of the Silk Routes during the Later Han Dynasty. A Few Good Men: The Bodhisattva Path according to The Inquiry of Ugra (Ugrapariprccha). rev. The Story of Buddhism. Walpola Rahula (1974). The Heart of the Buddha's Teaching. Kindle Edition Keown. Sinha. ISBN 0-7914-0490-0. ISBN 978-1-4392-2134-1. Buddhism: A Concise Introduction. (trans. ISBN 0-7734-5985-5. Buddhism: A Very Short Introduction. Benkemmitsu-nikyoron. reprinted by Motilal Banarsidass. Thurman.) (2004). ISBN 0-271-00601-3. Pennsylvania State University Press.P. BookSurge. com Buddhism in various languages The Future of Buddhism series. ISBN 0-415-20701-0. Routledge and Kegan Paul Ltd. "Why Lazarus Laughed: The Essential Doctrine Zen-Advaita- Tantra". Brill. ISBN 0-86171-133-5. Asia.) (2005). Alexander (November 2001). Victoria and Albert Museum. Buddhism: Critical Concepts in Religious Studies. Retrieved 2010-11-10. (1972). J. Buddhist Missionary Society of Malaysia. Paul with Anthony Tribe (2000). Wing (translator) (1998). Wei. Retrieved 2012-12-19. 8 volumes. [show] v t . Wisdom Publications. First published in 1959. Williams. External links Wikiquote has a collection of quotations related to: Buddhism Wikisource has the text of the 1911 Encyclopædia Britannica article Buddhism. Yin Shun. "Historical Sketch of Buddhism and Islam in Afghanistan". revised and edited by Dr. A Theravada Library. Wikimedia Commons has media related to: Buddhism Wikiversity has learning materials about Buddha oracle# Buddhism Frequently Asked Questions About Buddhism Orange Tip Editions Buddhism in everyday life Religion and Spirituality: Buddhism at Open Directory Project "Buddhism — objects.. K. Leiden. Retrieved 29 Nov 2008 from "Google Books". from Patheos Thanissaro Bhikkhu. Kosho (translation). Online Berzin. Paul (ed. (Nirvana Publications 1999-2000). Yeung H. London & New York. Retrieved 2007-12-06. London. Routledge. Retrieved 2010-11-10. 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Wikipedia® is a registered trademark of the Wikimedia Foundation. See Terms of Use for details. a non-profit organization. Inc.. additional terms may apply. Text is available under the Creative Commons Attribution-ShareAlike License. গবাধ য়াদ্ধতই বুে গবার্ধলাভ কদ্ধরর্েদ্ধলন।[১] [আআআআআ আআআ] আআআআআআআআআ আআআআআআ . ददददद दददददददद दददद दददद ददद: दददददददद. This page was last modified on 2 February 2013 at 16:38. ভারত। কর্িত আদ্ধে. গবাধ য়া. ददददददददद গ ৌতম বুদ্ধের মূর্তি. শ্রীলাংকা.द ददददद द ददददददददददद ददददददद o द.द दददददददददद ददददद o द. ভারত. জাপান.द दददददददद दददद o द. র্ভদ্ধয়তনাম. িাইলযান্ড. ও গকার্রয়াসহ পূব ও ি দর্িে-পূব এর্র্য়ার ি অদ্ধনক গদদ্ধর্ এই ধমর্বশ্বাদ্ধসর ি অনুসারী রদ্ধয়দ্ধে। আআআআআআআআআআআআ द दददददददददद द আআআআ আআআআআআআ আআআআআ द ददददददद ददददद o द. মায়ানমার. ददददददददद ददददददद আআআআআ আআআআআআআআআআ ददददददददद ददददद ददददददद আআআআআআআ আ আআআআআআআ दददददददद दददद दददददददददद ददददद ददददददददददददददद ददददद • दददददददददद दददददद दददद • ददददददददद আআআআআআআআআ আআআ আআআআআআআ আআআআআআআআআআ আআআআআআআআআআআআ আআআআআআআআআ আআআআআআআআআআআ আআআআআআআআ दददददद • दददददद ददददददद আআআআআআআআআআ दददददददद • दददद আআআআআআআআ আআআআআআআআআ আআআআআআআআআ আআআ আআআআআআআআআআ আআআআআআ दद ददददद: ददददद दददद दददददददद ব ৌদ্ধ ধর্ বা ম ধর্ (পার্ল ম ভাষায় ধম্ম) গ ৌতম বুে কততক ি প্রচার্রত একটি ধম র্বশ্বাস ি এবাং জীবন দর্ন। ি আনুমার্নক র্িস্টপূব ষষ্ঠি র্তার্িদ্ধত গ ৌতম বুদ্ধের জন্ম। বুদ্ধের পর্রর্নবাদ্ধের ি পদ্ধর ভারতীয় উপমহাদ্ধদর্ সহ এর্র্য়ার র্বর্ভন্ন অঞ্চদ্ধল গবৌে ধদ্ধমরি প্রসার হয়। বতিমাদ্ধন গবৌে ধম দুি টি প্রধান মতবাদ্ধদ র্বভক্ত। প্রধান অাংর্টি হদ্ধে হীনযান বা গিরবাদ (সাংস্কতত: স্থর্বরবাদ)। র্েতীয়টি মহাযান নাদ্ধম পর্রর্চত। বজ্রযান বা তার্িক মতবাদটি মহাযাদ্ধনর একটি অাংর্। বাাংলাদ্ধদর্.द ददददददद दददददद o द. চীন.द दददद द दददददददददद . র্েতীয় র্দন একজন অসুস্থ মানুষ. তাই তার অপর নাম গ ৌতম। গোদ্ধিাদ্ধবলা গিদ্ধকই র্সোি সব ি র্বষদ্ধয় পারদর্ী র্েদ্ধলন। র্কন্তু র্সোি সাংসাদ্ধরর ি প্রর্ত উদাসীন র্েদ্ধলন বদ্ধল তাাঁদ্ধক সাংসারী করাদ্ধনার লদ্ধিয ১৬ বের বয়দ্ধস রাজা শুদ্ধোধন যদ্ধর্াধরা মতান্তদ্ধর যদ্ধর্াধা বা গ াপা গদবী নামক এক সুন্দরী রাজকনযার সাদ্ধি তার র্বদ্ধয় গদন। রাহুল নাদ্ধম তাদ্ধদর একটি গেদ্ধল হয়। গেদ্ধলর সুদ্ধখর জনয রাজা শুদ্ধোধন চার ঋতু র জনয চারটি প্রাসাদ বতর্র কদ্ধর গদন। র্কন্তু উচাঁ ু গদয়াদ্ধলর বাইদ্ধরর জীবন গকমন তা জানদ্ধত র্তর্ন খুবই ইেুক র্েদ্ধলন। একর্দন রদ্ধি চদ্ধ়ে ন রী গ ারার অনুমর্ত গদন তার র্পতা। ন রীর সকল অাংদ্ধর্ আনন্দ করার র্নদ্ধদির্ গদন র্তর্ন. নয়ত একজন মহান মানব হদ্ধবন। মা মারা যাবার পর সৎ মা মহাপ্রজাপর্ত গ ৌতমী তাদ্ধক লালন পালন কদ্ধরন. উদ্ধোর্ধত এবাং জা র্রত হদ্ধত পাদ্ধর। র্সোি গি ৌতম এইকাদ্ধলর এমনই একজন "বুে"। আর গয বযত্মক্ত এই গবার্ধ জ্ঞান লাভ বা ধারন কদ্ধরন তাদ্ধক বলা হয় গবার্ধসত্ত্ব। গবার্ধসত্ত্ব জদ্ধন্মর সবদ্ধর্ষ ি জন্ম হল বুেত্ব লাদ্ধভর জনয জন্ম। জাতদ্ধক. মহানাম এবাং অশ্বত্মজত। এরপর দী ৪৫ ি বের বুে ভারদ্ধতর র্বর্ভন্ন স্থাদ্ধন তার গবৌে ধদ্ধমরি বানী প্রচার কদ্ধরন। এবাং তাাঁর প্রচার্রত বানী ভারত ো়োও অনযানয গদদ্ধর্ ও র্দদ্ধক র্দদ্ধক ের়্েদ্ধয় পদ্ধ়ে। অবদ্ধর্দ্ধষ র্িস্টপূ ৪৬৩ অদ্ধি র্তর্ন কুর্ীন র নামক স্থাদ্ধন ৮০ বের বয়দ্ধস মততুয বরন কদ্ধরন। গ ৌতম বুদ্ধের প্রচার্রত বানীর মূল অি হল ি অর্হাংসা। . द ददददददददद যুৎপত্তি আির্রক অদ্ধি "বু ি ে" বলদ্ধত একজন জ্ঞানপ্রাপ্ত. এিাই র্েদ্ধলা তাাঁর গর্ষ জন্ম। পরবতী বুে জন্ম না গনওয়া পযন্ত ি পতর্িবীদ্ধত তাাঁর র্াসন চলদ্ধব। ব ৌতর্ যদ্ধদ্ধর জী নী উত্তর-পূব ভারদ্ধতর ি কর্পলাবাস্তু ন রীর রাজা শুদ্ধোধন এর পুত্র র্েদ্ধলন র্সোি(গি ৌতম বুে)। র্িস্টপূব ৫৬৩ ি অদ্ধি এক শুভ ববর্াখী পূর্েমা ি র্তর্িদ্ধত লুর্ির্ন কানদ্ধন (গনপাল) জন্ম গনন র্সোি(গি ৌতম বুে)। তাাঁর জদ্ধন্মর ৭ র্দন পর তাাঁর মা. রাজয. বুে গবার্ধসত্ত্ব র্হদ্ধসদ্ধব ৫৪৮ (মতান্তদ্ধর ৫৪৯) বার র্বর্ভন্ন কূদ্ধল (বাংদ্ধর্) জন্ম গনবার আদ্ধ উদ্ধেখ আদ্ধে।[২] র্তর্ন তার আদ্ধ র জন্মগুদ্ধলাদ্ধত প্রচুর ভাদ্ধলা বা পুদ্ধেযর কাজ কদ্ধরর্েদ্ধলন র্বধায় সবদ্ধর্ষ ি জদ্ধন্ম বুে হবার জনয জন্ম গ্রহে কদ্ধরন। বুেত্ব লাদ্ধভর ফদ্ধল র্তর্ন এই দুুঃখময় পতর্িবীদ্ধত আর জন্ম গনদ্ধবন না. বপ্প. তততীয় র্দন একজন মতত বযত্মক্ত এবাং চতু ি র্দন ি একজন সন্নযাসী গদদ্ধখ র্তর্ন সারর্ি েন্দকদ্ধক প্রশ্ন কদ্ধর জানদ্ধত পাদ্ধরন জ ত দুুঃখময়। র্তর্ন বুঝদ্ধত পাদ্ধরন সাংসাদ্ধরর মায়া. রার্ন মহামায়া মারা যান। তাাঁর জদ্ধন্মর অবযাবর্হতকাল পর জননক কর্পল নামক সন্নযাসী কর্পলাবাস্তু ন রীদ্ধত আদ্ধসন। র্তর্ন র্সোিদ্ধক ি গদদ্ধখ ভর্বষযৎবানী কদ্ধরন গয. জা র্রত মানুষদ্ধক গবাঝায়। উপাসনার মাধযদ্ধম উদ্ভার্সত আধযাত্মিক উপলর্ি এবাং পরম জ্ঞানদ্ধক গবার্ধ বলা হয় (গয অশ্বত্থ াদ্ধের নীদ্ধচ তপসযা করদ্ধত করদ্ধত বুেদ্ধদব বুেত্ব লাভ কদ্ধরর্েদ্ধলন তার নাম এখন গবার্ধ বতি)। গসই অদ্ধি গয ি গকানও মানুষই গবাধপ্রাপ্ত. ভত্মিয়. র্কন্তু র্সোদ্ধিরি মন ভরল না। প্রিম র্দন ন রী ুরদ্ধত র্ দ্ধয় একজন বতে বযত্মক্ত. ধন-সম্পদ র্কেুই স্থায়ী নয়। তাই দুুঃদ্ধখর কারে খুজ াঁ দ্ধত র্ দ্ধয় ২৯ বের বয়দ্ধস তহত ত যা কদ্ধরন। দী ৬ ি বের কদ্ধ ার সাধনার পর র্তর্ন বুে য়া নামক স্থাদ্ধন একটি গবার্ধবতদ্ধির র্নদ্ধচ গবার্ধজ্ঞান লাভ কদ্ধরন। সবার আদ্ধ বুে তাাঁর ধম প্রচার ি কদ্ধরন পঞ্চ ব ীয় র্র্দ্ধষযর কাদ্ধে. তাাঁরা হদ্ধলন গকৌত্মন্ডনয. জ্ঞানী. উদ্ধোর্ধত. র্সোি ভর্বষযদ্ধত ি হয় চারর্দকজয়ী রাজা হদ্ধবন. র্বলুর্প্ত. অসুর. নরক) জন্মগ্রহে কদ্ধর. যদ্ধদ্ধর দর্নম বুদ্ধের দর্দ্ধনর ি প্রধান অাংর্ হদ্ধে দুুঃদ্ধখর কারে ও তা র্নরসদ্ধনর উপায়। বাসনা হল সব দু ি ুঃদ্ধখর মূল। গবৌেমদ্ধত সবপ্রকারি বন্ধন গিদ্ধক মুত্মক্তই হদ্ধে প্রধান লিয. র্পততহতযা . ি তু র্ষত স্ব . ি পরর্নর্মতি বসবর্ত স্ব ।ি রুপব্রম্মভূ র্ম (১৬ প্রকার) = ১৬ প্রকার রুপব্রম্মভূ র্ম । অরুপব্রম্মভূ র্ম ( ৪ প্রকার) = ৪ প্রকার অরুপব্রম্মভূ র্ম । গমাি ৩১ প্রকার । এই ৩১ প্রকার গলাকভুর্মর উপদ্ধর সবদ্ধর্ষ ি স্তর হদ্ধে র্নবাে ি ( পরম মুত্মক্ত ) [৩] গযমন : ইহজদ্ধন্ম মানুষ যর্দ মাততহতযা . গুরুজদ্ধনর রক্তপাত িায় তাহদ্ধল মততুযর পর গসই মানুষ চতু র অপাদ্ধয় ( তীযক. ি র্নবাদ্ধোন্ম ি ুখ প্রদীপ). অবসান। র্কন্তু গবৌে মদ্ধত র্নবাে ি হল সকল প্রকার দুুঃখ গিদ্ধক মুত্মক্ত লাভ। এই সিদ্ধন্ধ বুেদ্ধদদ্ধবর চারটি উপদ্ধদর্ যা চার্র আয সতয ি (পার্লুঃ চত্বার্র আযযি সতযার্ন) নাদ্ধম পর্রর্চত। র্তর্ন অষ্টর্বধ উপাদ্ধয়র মাধযদ্ধম মধযপন্থা অবলিদ্ধনর উপর র্বদ্ধর্ষ গজার র্দদ্ধয়দ্ধেন। পরকাল বুে পরকাল সিদ্ধন্ধ অদ্ধনক র্কেুই বদ্ধল গ দ্ধেন. ি তাবর্তাংর্ স্ব . ি গপ্রতদ্ধলাক. অসুর (অনাচারী গদবকুল). ি যাম স্ব .এিাদ্ধক র্নবাে ি বলা হয়। র্নবােি র্দ্ধির আির্রক অি র্নদ্ধভ ি যাওয়া (দীপর্নবাে. ি র্নমানরর্ত ি স্ব . গপ্রতদ্ধলাক (গপ্রত-গপত্নী). নরক (র্নরয়)। ৭ প্রকার স্ব :ি মনুষযদ্ধলাক. চতু মহারাত্ম ি জক স্ব . র্বলয়. আর ইহজদ্ধন্ম মানুষ যর্দ ভাদ্ধলা কাজ কদ্ধর তাহদ্ধল মততুযর পর গসই মানুষ বার্ক ২৮ গলাকভুর্মদ্ধত মন কদ্ধর। ব ৌদ্ধধদ্ধর্রম র্ূলনীত্তত চতু রার্ সতু ম যিা দুুঃখ দুুঃখ সমুদয়: দুুঃদ্ধখর কারে দুুঃখ র্নদ্ধরাধ: দুুঃখ র্নদ্ধরাদ্ধধর সতয দুুঃখ র্নদ্ধরাধ মা :ি দুুঃখ র্নদ্ধরাদ্ধধর পি অষ্টাত্তিক র্া ম সমযক ধারো/ র্চন্তা সমযক সাংকল্প সমযক বাকয সমযক আচরে সমযক জীবনধারে সমযক মনন সমযক ধযান সমযক সমার্ধ . পরকাল র্নভির কদ্ধর মানুদ্ধষর ইহ জদ্ধন্মর কদ্ধমরি উপর । মততুযর পর মানুষ ৩১ গলাকভুর্মর গয গকাদ্ধনা একটিদ্ধত মন কদ্ধর। এই ৩১ গলাকভুর্ম হদ্ধে ৪ প্রকার অপায় : তীযক ি (পশু-পার্খ কুল). গরা . B. দুুঃদ্ধখর কারে. “The Jataka”. বক্স ইতযার্দ। অিাৎ ি গযখাদ্ধন গকাদ্ধনা র্কেু সাংরিন করা হয়। গবৌেদ্ধদর মূল ধমীয় গ্রন্থ । িীষ্ট পূব ৩য় [৪] ি র্তদ্ধক সম্রাি অদ্ধর্াদ্ধকর রাজত্বকাদ্ধল ত্মত্রর্পিক পূে গ্রন্থ ি ত ীত হয়। এই গ্রদ্ধন্থর গ্রন্থদ্ধনর কাজ র্হসাদ্ধব হ শুরু হদ্ধয়র্েল গ ৌতম বুে এর মহাপর্রর্নবাদ্ধনর ি র্তন মাস পর অিাৎ ি িীষ্ট পূব ৫৪৩ ি অদ্ধি এবাং সমার্প্ত দ্ধি িীষ্ট পূব প্রায় ি ২৩৬ অদ্ধি । প্রায় র্তনর্ বেদ্ধর র্তনটি সঙ্ঘায়দ্ধনর মদ্ধধয এর গ্রন্থায়দ্ধনর কাজ গর্ষ হয়। ]] [৫] তথ্ুসূি 1. Robert Chalmers ed. ি যার োরা জীবন গিদ্ধক দুুঃখ দূর করা সম্ভব। ত্রির্রণ র্ন্ত্র আযসতয ি এবাং অষ্টর্বধ উপায় অবলিদ্ধনর পূদ্ধব ত্মি ত্রর্রে মি গ্রহে করদ্ধত হয়। এই মদ্ধির তাৎপয:ি বুোং র্রোং োর্ম . Pulished: .আর্ম ধদ্ধমরি র্রে র্নলাম। গয সাধনা অভযাস োরা সতয লাভ হয়.আর্ম বুদ্ধের র্রে র্নলাম। গবার্ধ লাভ জীবদ্ধনর মূখয উদ্ধির্য। বুেত্ব মাদ্ধন পূে সতয. ↑ স্বধম রত্ন ি বচতয . প্রকার্ক: Buddhanet. 3. দুুঃখ দূর করার উপায় সিদ্ধন্ধ উপদ্ধদর্ র্দদ্ধয়দ্ধেন। তাাঁর মদ্ধত জীবন দুুঃখপূে।ি দুুঃদ্ধখর হাত গিদ্ধক কারও র্নস্তার গনই। জন্ম. চরম আধাত্মিক জ্ঞান। ধম্মাং র্রোং োর্ম . সূত্র র্পিক ও অর্ভধম র্পিক।ি র্পিক র্িটি পার্ল । এর অি -ি ঝু র়্ে. 2. আধযাত্মিকতার পূে র্বকার্ ি হয় তাই ধম।ি সঙ্ঘাং র্রোং োর্ম . ি পর্বত্রতা.Jinobongsho Mohasthobir . E. পাত্র . ↑ Info on Bodhgaya. মততুয সবই দুুঃখজনক। মানুদ্ধষর কামনা-বাসনা সবই দুুঃদ্ধখর মূল। মাদ্ধঝ মাদ্ধঝ গয সুখ আদ্ধস তাও দুুঃখ র্মর্শ্রত এবাং অস্থায়ী। অর্বর্মশ্র সুখ বদ্ধল র্কেু গনই। র্নবাে লাদ্ধভ ি এই দুুঃদ্ধখর অবসান দ্ধি। কামনা-বাসনার র্নস্তাদ্ধরর মাদ্ধঝ অজ্ঞাদ্ধনর অবসান দ্ধি। এদ্ধতই পূে র্ার্ন্ত ি অত্মজত ি হয়। ধর্গ্রন্থ ম "ত্মত্রর্পিক" গবৌেদ্ধদর ধমীয় গ্রদ্ধন্থর নাম যা পার্ল ভাষায় র্লর্খত। এটি মূলত বুদ্ধের দর্নি এবাং উপদ্ধদদ্ধর্র সাংকলন। পার্ল র্ত-র্পিক হদ্ধত বাাংলায় ত্মত্রর্পিক র্দ্ধির প্রচলন। র্তন র্পিদ্ধকর সমর্িত সমাহারদ্ধক ত্মত্রর্পিক গবাঝাদ্ধনা হদ্ধয়দ্ধে। এই র্তনটি র্পিক হদ্ধলা র্বনয় র্পিক . Volume 1-6]। সাং হ ত ীত হদ্ধয়দ্ধে: 19 July 2012. জরা. পতষ্টা নাং: ২১৪ .বুে এডুদ্ধকর্নাল ফাউদ্ধন্ডর্ন তাইওয়ান হদ্ধত প্রকার্র্ত । প্রকার্কাল : ২৫৩ বুোি/১৩৬৬ বিাি .এই আিটি উপায়দ্ধক একদ্ধত্র বলা হয় আযয অষ্টার্িক মা . Cowell [1895. অধযায় : গলাকপব Shaddarma ি Rotno Choitto by Ven.net। সাং হ ত ীত হদ্ধয়দ্ধে: 2010-08-25. ↑ tr.আর্ম সদ্ধঙ্ঘর র্রে র্নলাম। গযখাদ্ধন পূে জ্ঞান ি লাদ্ধভর জনয ধদ্ধমরি সাধনা সমযকত ভাদ্ধব করা যায় তাই সঙ্ঘ। দযুঃখ বুে দুুঃখ র্ক. ত্মজনবাংর্ মহাস্থর্বর . Taiwan . - 4. Page No : 214 . Chapter Name : Lokoporbo. Chapter .ত্মত্রর্পিক পর্রর্চর্ত . Shukomal Barua and Suman Kanti Barua . Bangla Academy December 2000 এএ এএএএএএএএ এএএএএএএএএএ এএএএ এএএএএ এএএএএ এএএএএএ এএএ এএএএএএএএএএএএএ এএএএএএএ এএএএ এএএএএএ ददददददददददददददद: ददददददददद दददद ददददद दददद Navigation menu ददददद दददददददददद दददद दददददददद दददद दददददददददद ददददद दददददद दददद दददददद दददददद ददददद दददददददद दददददद दददददद दददद दददददददददददद ददददददददददद ददददददददद दददद दददददददददद दददददददददददद ददददद दददददद दददद ददददददद ददद दददद আআআআআআ/আআআআআআআআআ दद दददद दददद PDF ददददददद ददददद ददददद ददददददद .Tripitok History. Shukomal Barua and Suman Kanti Barua . ↑ DR. Bangla Academy December 2000 5. Page 1-3. Page 14. ↑ DR. Buddha Educational Foundation .ত্মত্রর্পিক পর্রর্চর্ত . আআআআআআআ আআআআআআআআ আআআআআআআআ Afrikaans Alemannisch दददद Aragonés Ænglisc العربية مصرى অসমীয়া Asturianu Azərbaycanca Башҡортса Boarisch Žemaitėška Bikol Central Беларуская Беларуская (тарашкевіца) Български Bislama Bahasa Banjar བོད་ཡིག ददददददददददददद ददददददद Brezhoneg Bosanski Català Cebuano کوردی Corsu Česky Cymraeg Dansk Deutsch Ελληνικά English Esperanto Español Eesti Euskara فارسی Suomi Võro Føroyskt Français Arpetan Furlan Frysk Gaeilge . 贛語 Gàidhlig Galego ગુજરાતી Hak-kâ-fa עברית हिन्दी Fiji Hindi Hrvatski Kreyòl ayisyen Magyar Հայերեն Interlingua Bahasa Indonesia Interlingue Ilokano Ido Íslenska Italiano 日本語 Lojban ქართული Қазақша ភាសាខ្មែ រ ಕನ್ನ ಡ 한국어 Kurdî Kernowek Кыргызча Latina Ladino Lëtzebuergesch Лезги Limburgs Ligure Lumbaart ददद Lietuvių Latviešu Basa Banyumasan Македонски മലയാളം Монгол मराठी Bahasa Melayu Malti Mirandés . မြန်ြာဘာသာ مازرونی ِ Plattdüütsch Nedersaksies नेपाली ददददद दददद Nederlands Norsk (nynorsk) Norsk (bokmål) Novial Sesotho sa Leboa Occitan ଓଡ଼ିଆ Ирон ਪੰਜਾਬੀ Papiamentu Norfuk / Pitkern Polski پنجابی پښتو Português Runa Simi Română Русский Русиньскый संस्कृतम् Sardu Sicilianu Scots Srpskohrvatski / српскохрватски සිංහල Simple English Slovenčina Slovenščina Shqip Српски / srpski Basa Sunda Svenska Kiswahili தமிழ் తెలుగు Тоҷикӣ ไทย Tagalog Tok Pisin Türkçe Татарча/tatarça ئۇيغۇرچە/ Uyghurche . दद दददददददद दददद ददददददद दददददददद दददददददददद ददददद ददददददददददददद/दददददद- ददददद दददददददददद ददददददददद.दददद ददददददद ददददददद दददददददददद दददद ददददददददददद ददददददददद ददददददददद दददददद ददददददद दददददददद ददद ददददद दद ददद दददददद (ददददद दददद दददद दददद दददददद) दद दद दददददददददद ददद ददददददद दद दददददद दद दददद दद दददददद दददद ददददददददद बौद्ध धर्म http://hi. दद दददद दददददद दद ददददद ददद दददददद ददददददददद दददददददददद ददददददददद दददददद ददददददददददद ® ददददददददददद ददददददददददद दददददददददद दददददददद. ददद .org/s/5kj ददददद दददददददद दददददददददद दद दददद दददद: ददददद.wikipedia. Українська اردو Oʻzbekcha Vèneto Vepsän kel’ Tiếng Việt Winaray 吴语 Хальмг ייִ דיש Yorùbá 中文 文言 Bân-lâm-gú 粵語 IsiZulu द दददददददद ददद दददददददद ददददददद दद:ददददद दददद. मिायान और वज्रयान । बौद्ध धमम क पैंतीस कर ड़ से अहधक ल ग मानते िैं और यि दु हनया का चौथा सबसे बड़ा धमम िै । "बुद्ध" वे किलाते िैं . बौद्ध धमम पूरे भारतीय उपमिाद्वीप में फैला. हजन्ह ने साल ं के ध्यान के बाद यथाथमता का सत्य भाव पिचाना ि । इस पिचान क ब हध नाम हदया गया िै । ज भी "अज्ञानता की नींद" से जागते िैं . बौद्ध धमम में तीन मुख्य सम्प्रदाय िैं : थेरवाद.उनके पिले बहुत सारे थे और भहवष्य में और ि ग ं े । उनका किना था हक क ई भी बुद्ध बन सकता िै अगर वि उनके "धमम " के अनुसार एक धाहममक जीवन जीए और अपनी बुब्दद्ध क र्ुद्ध करे । बौद्ध धमम का अब्दिम लक्ष्य िै इस दु ुःख भरी ब्दस्थहत का अंत । "मैं केवल एक िी पदाथम हसखाता हाँ . আআআআআ আআআআ दद दददददद दद दददददद ददददद दददद दद दददददद · ददददद दददद दद ददददददद · ददददद दददददददद আআআআআআআআ আআআআআআ ददद दददद दददद · दददद ददददददद ददददद · ददददददद · दददददददद · दददददद আআআ আআআআআআআ ददददददददद ददद · दददद ददददद · दददददददददद আআআআআআআআআআআআআ আআআআআ আআআআ दददददद-दददददद ददददद दददद · दददद ददददद दददद · ददददददद ददददद दददद · ददददददद ददददद दददद আআআআআ আআআআআআআআআআ ददददददद · दददददद · ददददददद আআআআআ আআআআআআআ ददददददद · दददद ददददद दददददद · दददद · दददद ददददद · दददददद ददददद · ददददददद · ददददद ददददद बौद्ध धर्म भारत की श्रमण परम्परा से हनकला धमम और दर्मन िै । इसके प्रस्थापक मिात्मा बुद्ध र्ाक्यमुहन (गौतम बुद्ध) थे । वे छठवी ं से पााँ चवी ं र्ताब्दी ईसा पूवम तक जीहवत थे । उनके गुज़रने के अगले पााँ च र्ताब्दब्दय ं में. और अगले द िज़ार साल ं में मध्य. पूवी और दहिण-पूवी जम्बू मिाद्वीप में भी फैल गया । आज.दु ुःख और दु ुःख हनर ध" (बुद्ध) । बौद्ध धमम के अनुयायी आयम अष्ां ग मागम के अनुसार जीकर अज्ञानता और दु ुःख से मुब्दि और हनवाम ण पाने की क हर्र् करते िैं । . वे "बुद्ध" किलाते िैं । किा जाता िै हक बुद्ध र्ाक्यमुहन केवल एक बुद्ध िैं . 4 दददददददददद 5 दददददददददद o 5.আআআআআআআ 1 दददद ददददद 2 दददद ददददददद 3 दददददददद o 3. ज दहिण मध्य .3 আআআআআআআআআআ o 4.2 আআআআআআআআআ o 4.3 दददद ददददददद ददददद o 3. कहपलवस्तु (र्ाक्य मिाजनपद की राजधानी) के पास की जगि.2 ददद दददद दददद o 3.4 दददद 4 ददददद o 4. में हुआ था । लुंहबनी के ठीक स्थान पर.1 दददददद o 5.1 दददददददददददददददद o 3.2 दददददद 6 दददददद 7 दददददद दद ददददद 8 ददददद ददददददद गौतर् बुद्ध बुद्ध की पत्थर की मूहतम मुख्य लेख : गौतम बुद्ध बुद्ध र्ाक्य ग त्र के थे और उनका वास्तहवक नाम हसद्धाथम था । उनका जन्म लुंहबनी.1 আআআআআআআআআ o 4. वे हफर कुछ और करने के बारे में स चने लगे । इस समय. परं तु उन्हे अपने प्रश् ं के उत्तर हफर भी निीं हमले । हफर उन्ह ने कुछ साथी इकठ्ठे हकये और चल हदये अहधक कठ र तपस्या करने । ऐसे करते करते छुः विम बाद. उन्हे अपने बचपन का एक पल याद आया जब उनके हपता खेत तयार करना र्ुरू कर रिे थे । उस समय वे एक आनं द भरे ध्यान में पड़ गये थे और उन्हे ऐसा मिसूस हुआ हक समय ब्दस्थत ि गया िै । कठ र तपस्या छ ड़कर उन्ह ने आयम अष्ां ग मागम ढूंढ हनकाला. अपने बच्चे . २९ विम की उम्र पर. बीमारी.नेपाल में िै . और एक साधु । इन चार दृश् ं क दे खकर हसद्धाथम समझ गये हक सब का जन्म ि ता िै . ददम . परं तु उन्हे उत्तर निीं हमले । हफर उन्ह ने तपस्या करने की क हर्र् की । वे इस कायम में भी प्रवीण हनकले. और मौत के बारे में क ई उत्तर ख ज पाएं । हसद्धाथम ने पााँ च ब्राह्मण ं के साथ अपने प्रश् ं के उत्तर ढूंढने र्ुरू हकये । वे उहचत ध्यान पा पएं . सब की मौत ि ती िै । उन्ह ने अपना धनवान जीवन. हसद्धाथम की माता उनके जन्म के कुछ दे र बाद मर गयी थी । किा जाता िै हक जब उनका नाम रख्नने के हलये ८ ऋहिय क आमब्दित हकया सबने २ सम्भावानाये जताई १ या त व मिान राजा बनेगे या हिर एक मिान साधु पर उन्मे से एक ऋहि ने हसद्धाथम से हमलकर किा हक व एक मिान साधु ि गे। इस भहवष्य वाणी क सुनकर राजा र्ुद्ध दान ने अपनी य ग्यता की िद तक हसद्धाथम क दु ुःख से दू र रखने की क हर्र् की । हफर भी. अपनी पत्नी. बुढापे . धनवान और कंगाल ल ग ं द न क । उन्ह ने द सन्याहसय ं के संघ की भी स्थापना हजन्ह ने बुद्ध के धमोपदे र् क फैलाना जारी रखा । . अपने गुरुओं से भी ज़्यादा. अपनी जाहत. एक बीमार आदमी. उन्ह ने ब हध पाई और वे बुद्ध बन गये । उनका पहिला धमोपदे र् वाराणसी के पास सारनाथ मे था । अपने बाकी के ४५ विम के हलये . गौतम बुद्ध ने गंगा नदी के आस-पास अपना धमोपदे र् हदया. बुद्ध के जन्म के गुणगान में । हसद्धाथम के हपता र्ुद्ध दन थे. एक मुरझाती हुई लार्. सब क छ ड़कर साधु का जीवन अपना हलया ताहक वे जन्म. सब क बीमारी ि ती िै .एक बू ढे अपाहिज आदमी. हबना अपने प्रश् ं के उत्तर पाएं . उनकी दृहष् चार दृश् ं पर पड़ी (संस्कृत चतुर हनहमत्त) . सब का बुढापा आता िै . उन्ह ने एक बकरी-वाले से कुछ दू ध ले हलया । वे एक पीपल के पेड़ (ज अब ब हध पेड़ किलाता िै ) के नीचे बैठ गये प्रहतज्ञा करके हक वे सत्य जाने हबना उठें गे निीं । ३५ की उम्र पर. मिाराज अर् क ने तीसरी र्ताब्दी ईसा पूवम में एक स्तम्भ बनाया था. र्ाक्य ं के राजा । परं परागत कथा के अनुसार. भू ख के कारण मरने के करीब-करीब से गुज़रकर. और एक हदन. ज बीच का मागम भी किलाता जाता िै क्य हं क यि मागम द न तपस्या और असंयम की पाराकाष्ाओं के बीच में िै । अपने बदन में कुछ र्ब्दि डालने के हलये. मौत में. हनवाम ण पा सकते िैं । चार आर्म सत्य १. परं तु इन सब के कुछ हसद्धां त हमलते िैं । प्रतीत्यसर्ुत्पाद प्रतीत्यसमुत्पाद का हसद्धां त किता िै हक क ई भी घिना केवल दू सरी घिनाओं के कारण िी एक जहिल कारण-पररणाम के जाल में हवद्यमान ि ती िै । प्राहणय ं के हलये . त्यागकर.इं द्र और ब्रह्मा गौतम बुद्ध क पूजते हुए. सम्यक कर्म : िाहनकारक कमें न करना ५. दु ुःख लिरोध का र्ागम : तृष्णा से मुब्दि आयम अष्ां ग मागम के अनुसार जीने से पाई जा सकती िै । बुद्ध का पिला धमोपदे र्. दु ुःख लिरोध : तृष्णा से मुब्दि पाई जा सकती िै । ४. चाित क न पाने में. हप्रयतम से दू र ि ने में. बौद्ध धमम के अलग-अलग संप्रदाय उपब्दस्थत ि गये िैं . हजनके पास ज्ञान की र्ब्दि िै . हब्रहिर् म्यूहज़यम पालि सालित्य मुख्य लेख : पाहल साहित्य लसद्धाांत गौतम बुद्ध के गुज़रने के बाद. सम्यक दृलष् : चार आयम सत्य में हवश्वास करना २.प. इन चार आयम सत्य ं के बारे में था । आर्म अष्ाांग र्ागम बौद्ध धमम के अनुसार. मानव. या चाित. बीमारी में. नापसंद चीज़ ं के साथ में. चौथे आयम स्त्य का आयम अष्ाण्ग मागम िै दु ुःख हनर ध पाने का रास्ता । गौतम बुद्ध किते थे हक चार आयम सत्य की सत्यता का हनश्चय करने के हलए इस मागम का अनुसरण करना चाहिए : १. सम्यक सांकल्प : मानहसक और नैहतक हवकास की प्रहतज्ञा करना ३. बूढे ि ने में. दु ुःख प्रारां भ : तृष्णा. ज दु ुःख का कारण िै . सम्यक जीलवका : क ई भी स्पष्तुः या अस्पष्तुः िाहनकारक व्यापार न करना . इसका अथम िै कमम और हवपाक (कमम के पररणाम) के अनुसार अनंत संसार का चक्र । क्य हं क सब कुछ अहनत्य और अनात्मं (हबना आत्मा के) ि ता िै . तृष्णा क . सम्यक वाक : िाहनकारक बातें और झूि न ब लना ४. १२७ ई. ज उन्ह ने अपने साथ के कुछ साधुओं क हदया था. दु ुःख : इस दु हनया में सब कुछ दु ुःख िै । जन्म में. सब में दु ुःख िै । २. दु ुःख का कारण िै और हफर से सर्रीर करके संसार क जारी रखती िै । ३. तृष्णा में नष् की हुई र्ब्दि क ज्ञान और ध्यान में बदलकर. कुछ भी सच में हवद्यमान निीं िै । िर घिना मूलतुः र्ुन्य ि ती िै । परं तु . अहवद्या. म ि. हपछले के स्तर क पाना आवश्क िै । और ल ग ं क लगता िै हक इस मागम के स्तर सब साथ-साथ पाए जाते िै । मागम क तीन हिस् ं में वगीकृत हकया जाता िै : प्रज्ञा.६. द ि. ल भ. र्ील. और आत्मां में हवश्वास सब गायब ि जाते िै । ब हध के तीन स्तर ि ते िै ःुः श्रावकब हध. सम्यक प्रर्ास : अपने आप सुधारने की क हर्र् करना ७. तृष्णा. हजसमें आगे बढने के हलए. सम्यक स्मृलत : स्पष् ज्ञान से दे खने की मानहसक य ग्यता पाने की क हर्र् करना ८. और समाहध । बोलध गौतम बुद्ध से पाई गई ज्ञानता क ब हध किलाते िै । माना जाता िै हक ब हध पाने के बाद िी संसार से छु िकारा पाया जा सकता िै । सारी पारहमताओं (पूणमताओं) की हनष्पहत्त. प्रत्येकब हध. और कमम के हनर ध से िी ब हध पाई जा सकती िै । इस समय. चार आयम सत्य ं की पूरी समझ. और सम्यकसंब हध । सम्यकसंब हध बौध धमम की सबसे उन्नत आदर्म मानी जाती िै । दर्मि ददददद दददददद আআআআআ আআআআআআআ আআআআ আআআ আআআআআ আআআআ दददददददद · ददद ददद दददददद · ददददददद আআআ আআআআ আআআআ ददददददददद · दददददद दददददददद · दददददद আআআআ আআআআ दददद · ददद दददददददद · ददददद ददददददददद · दददददद ददददददद · दददद दददददद · ददददददद আআআ আআ আআআআ ददददद · ददददददददद ददददददद · ददददद ददददद ददददद • ददददद • ददददददद मुख्य लेख : बौद्ध दर्मन क्षलिकवाद . सम्यक सर्ालध : हनवाम ण पाना और स्वयं का गायब ि ना कुछ ल ग आयम अष्ां ग मागम क पथ की तरि समझते िै . इन्हें भी दे खें बौद्ध धमम का इहतिास पाहल भािा का साहित्य बौद्ध र्ब्दावली बािरी कल़िर्ााँ जानें बौद्ध धमम क .baaOdQa Qama.इस दु हनया में सब कुछ िहणक िै और नश्वर िै । कुछ भी स्थायी निीं । परिु वेहदक मत से हवर ध िै । अिात्मवाद आत्मा नाम की क ई स्थायी चीज़ निीं । हजसे ल ग आत्मा समझते िैं . व चेतना का अहवब्दिन्न प्रवाि िै । अिीश्वरवाद बुद्ध ईश्वर की सत्ता निीं मानते क्य हं क दु हनया प्रतीत्यसमुत्पाद के हनयम पर चलती िै । पर अन्य जगि बुद्ध ने सवोच्च सत्य क अवणमनीय किा िै । र्ून्यतावाद र्ून्यता मिायान बौद्ध संप्रदाय का प्रधान दर्मन िै । साम्प्रदार् बौद्ध धमम में द मुख्य साम्प्रदाय िैं : थेरवाद थेरवाद या िीनयान बुद्ध के मौहलक उपदे र् िी मानता िै । र्िार्ाि मिायान बुद्ध की पूजा करता िै । ये थेरावाहदय ं क "िीनयान" (छ िी गाड़ी ) किते िैं ।[1] सांदभम 1.krnao ka baDa yaaogadana mahayaana pMqaIyaaoMnao ikyaa. ↑ mahayaana pMqaIya baaOdQa QamaI-yaaoMnao baudQa ko ivacaaraoM tqaa ]nako mauit-yaaoM kI pujaa krnaI Sau$ kI.ko p`saar ka kaya. ...अहनरुद्ध ज र्ी 'र्तायु ' मानव कल्याण पर आधाररत हिं दू-बौद्ध धमम . बौद्धधमम तथा हिन्दू धमम का परस्पर सम्बन्ध : लेखक . समाजर्ास्त्र हवभाग. जवािरलाल नेिरू हवश्वहवद्यालय भारतीय दर्मन बौद्ध धमम दर्मन (गूगल पु स्तक . लेखक .डा० अहमत कुमार र्माम .आचायम नरे न्द्र दे व) बौद्ध र्ब्दावली (अंग्रेजी में) [আআআআআআ] ददददद • ददददद • ददददद আআআআ আআ আআআআ दददददद · আআআআআ · ददद · ददद · दददददद · दददद ददददद ददददददददद ददददद दद ददददद दद ददददददददद ददददद दद दददद दद? ददददददददद दददददददददद ददददद ददददद ददद दद दददद दददद ददद दद दददद (दददददददद) दद दददद ददद ददददददद ददददददद दददद दददद ददददददददद: दददद दद दददद दददद ददददद ददददद दददद আআআআআআআআ আআআআ ददददद दददद दददददद दद ददद दददद ददद दददददददद दददद ददददद ददद दद दददद ददददददददददद ददद ददददद ददददद ददददददद दददददद ददददद दददददददद ददददद ददद ददद ददद दददददददद . दददद दददददददद ददददददद (Embassy) ददददददददद ददददददददद ददददददददद ददद আআআআআআ ददददददददददद दददददद दददद ददद ददददददददददद दददददद ददद আআআআআআ আআআআআ আআআআআআ/আআআআআআআ আআআআ আআআআআআ Afrikaans Alemannisch दददद Aragonés Ænglisc العربية مصرى অসমীয়া Asturianu Azərbaycanca Башҡортса Boarisch Žemaitėška Bikol Central Беларуская Беларуская (тарашкевіца) Български Bislama Bahasa Banjar বাাংলা བོད་ཡིག ददददददददददददद ददददददद Brezhoneg Bosanski Català Cebuano کوردی Corsu Česky . 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Slovenčina Slovenščina Shqip Српски / srpski Basa Sunda Svenska Kiswahili தமிழ் తెలుగు Тоҷикӣ ไทย Tagalog Tok Pisin Türkçe Татарча/tatarça ئۇيغۇرچە/ Uyghurche Українська اردو Oʻzbekcha Vèneto Vepsän kel’ Tiếng Việt Winaray 吴语 Хальмг ייִ דיש Yorùbá 中文 文言 Bân-lâm-gú 粵語 IsiZulu दददददद दददददददद 06:51. 24 ददददददद 2012द दद ददददददद ददददददददद दददददद ददददददददददद/दददद- ददददद ददददददद दद ददद दददददद दद.