Buddhism 1

Buddhism
Part of a series on
Buddhism

Outline · Portal
History
Timeline · Councils
Gautama Buddha
Later Buddhists

Dharma or concepts
Four Noble Truths
Five Aggregates
Impermanence
Suffering · Non-self
Dependent Origination
Middle Way · Emptiness
Karma · Rebirth
Samsara · Cosmology

Practices
Three Jewels
Noble Eightfold Path
Morality · Perfections
Meditation · Mindfulness
Wisdom · Compassion
Aids to Enlightenment
Monasticism · Laity

Nirvāṇa
Four Stages · Arahant
Buddha · Bodhisattva

Traditions · Canons
Theravāda · Pali
Mahāyāna · Hinayana
Chinese
Vajrayāna · Tibetan
Buddhism 2

Buddhism is a religion and philosophy indigenous to the

Indian subcontinent and 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 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 ignorance (avidyā), craving (taṇhā), and suffering
(dukkha), by recognizing dependent origination and sunyata,
and attain Nirvana.

Two major branches of Buddhism are recognized: Theravada

("The School of the Elders") and Mahayana ("The Great
Vehicle"). Theravada has a widespread following in Sri
Lanka and Southeast Asia. Mahayana is found throughout
East Asia and includes the traditions of Pure Land, Zen,
Nichiren Buddhism, Tibetan Buddhism, Shingon, Tiantai
(Tendai) and Shinnyo-en. 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. There
are other categorisations of these three Vehicles or Yanas.[2] Standing Buddha. One of the earliest known representations
of the Buddha, 1st-2nd century CE, Gandhara (modern
While Buddhism remains most popular within Asia, both Afghanistan).
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] Two of the most important teachings are
dependent origination and sunyata. 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.
Buddhism 3

Life of the 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
Gautama leaving home. The Great Departure, biographies.[9][10]
c.1-2nd century. Musée Guimet

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 and liberation, teaching, death."[11] In writing her biography of
Buddha, Karen Armstrong noted, "It is obviously difficult, therefore, to write a
biography of the Buddha that will meet modern criteria, because we have very little
information that can be considered historically sound... [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."[12]

The evidence of the early texts suggests that Siddhārtha Gautama was born in a
community that was on the periphery, both geographically and culturally, of the
northeastern Indian subcontinent in the 5th century BCE.[13] It was either a small
Where Gautama sat under a tree
republic, in which case his father was an elected chieftain, or an oligarchy, in which
and became enlightened, Bodh
case his father was an oligarch.[13] Gaya, India, in 2011

According to the Theravada Tipitaka scriptures (from Pali, meaning "three baskets"),
Gautama was born in Lumbini in modern-day Nepal, around the year 563 BCE, and raised in Kapilavastu.[14][15]
According to this narrative, shortly after the birth of young prince Gautama, 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, depending on whether he saw what life was like outside the palace walls.
Śuddhodana was determined to see his son become a king, so he prevented him from leaving the palace grounds. But
at age 29, despite his father's efforts, Gautama ventured beyond the palace several times. In a series of
encounters—known in Buddhist literature as the four sights—he learned of the suffering of ordinary people,
encountering an old man, a sick man, a corpse and, finally, an ascetic holy man, apparently content and at peace with
the world. These experiences prompted Gautama to abandon royal life and take up a spiritual quest.
Buddhism 4

Gautama first went to study with famous religious teachers of the day,
and mastered the meditative attainments they taught. But he found that
they did not provide a permanent end to suffering, so he continued his
quest. He next attempted an extreme asceticism, which was a religious
pursuit common among the Shramanas, a religious culture distinct
from the Vedic one. Gautama underwent prolonged fasting,
breath-holding, and exposure to pain. He almost starved himself to
death in the process. He realized that he had taken this kind of practice
Dhamek Stupa in Sarnath, Uttar Pradesh, India, to its limit, and had not put an end to suffering. So in a pivotal moment
built by King Ashoka, where Buddha gave his
he accepted milk and rice from a village girl and changed his approach.
first sermon
He devoted himself to anapanasati meditation, through which he
discovered what Buddhists call the Middle Way (Skt.
madhyamā-pratipad ): a path of moderation between the extremes of self-indulgence and self-mortification.[17][18]
[16]

Gautama was now determined to complete his spiritual quest. At the

age of 35, he famously sat in meditation under a sacred fig tree —
known as the Bodhi tree — in the town of Bodh Gaya, India, and
vowed not to rise before achieving enlightenment. After many days, he
finally destroyed the fetters of his mind, thereby liberating himself
Buddha attaining Parinirvana. Statue excavated at
from the cycle of suffering and rebirth, and arose as a fully enlightened the Mahaparinirvana Temple in Kushinagar, Uttar
being (Skt. samyaksaṃbuddha). Soon thereafter, he attracted a band of Pradesh, India
followers and instituted a monastic order. Now, as the Buddha, he
spent the rest of his life teaching the path of awakening he had discovered, traveling throughout the northeastern part
of the Indian subcontinent,[19][20] and died at the age of 80 (483 BCE) in Kushinagar, India. The south branch of the
original fig tree available only in Anuradhapura Sri Lanka is known as Jaya Sri Maha Bodhi.

Buddhist concepts
As writing was uncommon in India at the time Gautama lived, everything we know about him was carefully
memorized and passed on orally until it was written down, probably during the first century BCE.[21]
The English word "Buddhism" is relatively new. It was first used in the Oxford English Dictionary of 1801 (spelled
"Boudhism") and its spelling changed to the present one in 1816, in a comment published in the Asiatic Journal
("The name and peculiarities of Buddhism have a good deal fixed my attention").[22]
"The Three Jewels", Buddha, Dharma and Sangha,[23] as well as the concepts of karma,[24] rebirth (and
reincarnation[25]) and the practice of yoga[26] existed before Gautama lived but they later became associated with
Buddhism.
Buddhism 5

Life and the world

Karma

Karma (from Sanskrit: "action, work") in Buddhism is the force that drives
saṃsāra—the cycle of suffering and rebirth for each being. Good, skillful deeds
(Pāli: "kusala") and bad, unskillful (Pāli: "akusala") actions produce "seeds" in
the mind which come to fruition either in this life or in a subsequent rebirth.[27]
The avoidance of unwholesome actions and the cultivation of positive actions is
called śīla (from Sanskrit: "ethical conduct").

In Buddhism, karma specifically refers to those actions (of body, speech, and
mind) that spring from mental intent ("cetana"),[28] and which bring about a
consequence (or fruit, "phala") or result ("vipāka").
In Theravada Buddhism there can be no divine salvation or forgiveness for one's
Traditional Tibetan Buddhist
Thangka depicting the Wheel of Life
karma, since it is a purely impersonal process that is a part of the makeup of the
with its six realms universe. In Mahayana Buddhism, the texts of certain Mahayana sutras (such as
the Lotus Sutra, the Angulimaliya Sutra and the Nirvana Sutra) claim that
reciting or merely hearing their texts can expunge great swathes of negative karma. Some forms of Buddhism (for
example, Vajrayana) regard the recitation of mantras as a means for cutting off previous negative karma.[29] The
Japanese Pure Land teacher Genshin taught that Amida Buddha has the power to destroy the karma that would
otherwise bind one in saṃsāra.[4][5]

Rebirth

Rebirth refers to a process whereby beings go through a succession of

lifetimes as one of many possible forms of sentient life, each running
from conception[30] to death. Buddhism rejects the concepts of a
permanent self or an unchanging, eternal soul, as it is called in
Hinduism and Christianity. According to Buddhism there ultimately is
no such thing as a self independent from the rest of the universe (the
doctrine of anatta). Rebirth in subsequent existences must be
understood as the continuation of a dynamic, ever-changing process of Gautama's cremation site, Ramabhar Stupa in
"dependent arising" ("pratītyasamutpāda") determined by the laws of Uttar Pradesh, India
cause and effect (karma) rather than that of one being, transmigrating
or incarnating from one existence to the next.

Each rebirth takes place within one of five realms according to Theravadins, or six according to other schools.[31][32]
These are further subdivided into 31 planes of existence:[33]
1. Naraka beings: those who live in one of many Narakas (Hells);
2. Preta: sometimes sharing some space with humans, but invisible to most people; an important variety is the
hungry ghost;[34]
3. Animals: sharing space with humans, but considered another type of life;
4. Human beings: one of the realms of rebirth in which attaining Nirvana is possible;
5. Asuras: variously translated as lowly deities, demons, titans, antigods; not recognized by Theravāda
(Mahavihara) tradition as a separate realm;[35]
6. Devas including Brahmas: variously translated as gods, deities, spirits, angels, or left untranslated.
Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds (Pure Abodes), can be attained by only
skilled Buddhist practitioners known as anāgāmis (non-returners). Rebirths in the arupa-dhatu (formless realms) can
Buddhism 6

be attained by only those who can meditate on the arūpajhānas, the highest object of meditation.
According to East Asian and Tibetan Buddhism, there is an intermediate state (Tibetan "Bardo") between one life
and the next. The orthodox Theravada position rejects this; however there are passages in the Samyutta Nikaya of the
Pali Canon (the collection of texts on which the Theravada tradition is based), that seem to lend support to the idea
that the Buddha taught of an intermediate stage between one life and the next.[36][37]

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

Suffering's causes and solution

The Four Noble Truths

According to the Pali Tipitaka[38] and the Āgamas of other early Buddhist schools, the Four Noble Truths were the
first teaching of Gautama Buddha after attaining Nirvana. They are sometimes considered to contain the essence of
the Buddha's teachings:
1. Life as we know it ultimately is or leads to suffering/uneasiness (dukkha) in one way or another.
2. Suffering is caused by craving. This is often expressed as a deluded clinging to a certain sense of existence, to
selfhood, or to the things or phenomena that we consider the cause of happiness or unhappiness. Craving also has
its negative aspect, i.e. one craves that a certain state of affairs not exist.
3. Suffering ends when craving ends. This is achieved by eliminating delusion, thereby reaching a liberated state of
Enlightenment (bodhi);
4. Reaching this liberated state is achieved by following the path laid out by the Buddha.
This method is described by early Western scholars, and taught as an introduction to Buddhism by some
contemporary Mahayana teachers (for example, the Dalai Lama).[39]
According to other interpretations by Buddhist teachers and scholars, lately recognized by some Western
non-Buddhist scholars,[40] the "truths" do not represent mere statements, but are categories or aspects that most
worldly phenomena fall into, grouped in two:
1. Suffering and causes of suffering;
2. Cessation and the paths towards liberation from suffering.
Thus, according to the Macmillan Encyclopedia of Buddhism[41] they are
1. "The noble truth that is suffering";
2. "The noble truth that is the arising of suffering";
3. "The noble truth that is the end of suffering";
4. "The noble truth that is the way leading to the end of suffering".
The traditional Theravada understanding is that the Four Noble Truths are an advanced teaching for those who are
ready for them.[42][43] The East Asian Mahayana position is that they are a preliminary teaching for people not yet
ready for the higher and more expansive Mahayana teachings.[44]
Buddhism 7

Noble Eightfold Path

The Noble Eightfold Path—the fourth of the Buddha's Noble

Truths—is the way to the cessation of suffering (dukkha). It has eight
sections, each starting with the word "samyak" (Sanskrit, meaning
"correctly", "properly", or "well", frequently translated into English as
"right"), and presented in three groups known as the three higher
trainings. (NB: Pāli transliterations appear in brackets after Sanskrit
ones):

• Prajñā is the wisdom that purifies the mind, allowing it to attain

spiritual insight into the true nature of all things. It includes:
1. dṛṣṭi (ditthi): viewing reality as it is, not just as it appears to be;
2. saṃkalpa (sankappa): intention of renunciation, freedom and
The Dharmachakra represents the Noble
harmlessness.
Eightfold Path.
• Śīla is the ethics or morality, or abstention from unwholesome
deeds. It includes:

• vāc (vāca): speaking in a truthful and non-hurtful way;

2. karman (kammanta): acting in a non-harmful way;
3. ājīvana (ājīva): a non-harmful livelihood.
• Samādhi is the mental discipline required to develop mastery over one's own mind. This is done through the
practice of various contemplative and meditative practices, and includes:

• vyāyāma (vāyāma): making an effort to improve;

2. smṛti (sati): awareness to see things for what they are with clear consciousness, being aware of the present reality
within oneself, without any craving or aversion;
3. samādhi (samādhi): correct meditation or concentration, explained as the first four jhānas.
The practice of the Eightfold Path is understood in two ways, as requiring either simultaneous development (all eight
items practiced in parallel), or as a progressive series of stages through which the practitioner moves, the culmination
of one leading to the beginning of another.

The Four Immeasurables

While he searched for enlightenment, Gautama combined the yoga practice of his teacher Kalama with what later
became known as "the immeasurables".[45] Gautama thus invented a new kind of human, one without egotism.[45]
What Thich Nhat Hanh calls the "Four Immeasurable Minds" of love, compassion, joy, and equanimity[46] are also
known as brahmaviharas, divine abodes, or simply as four immeasurables.[47] Pema Chödrön calls them the "four
limitless ones".[48] Of the four, mettā or loving-kindness meditation is perhaps the best known.[47] The Four
Immeasurables are taught as a form of meditation that cultivates "wholesome attitudes towards all sentient
beings."[49] The practitioner prays:
1. May all sentient beings have happiness and its causes,
2. May all sentient beings be free of suffering and its causes,
3. May all sentient beings never be separated from bliss without suffering,
4. May all sentient beings be in equanimity, free of bias, attachment and anger.[50]
Buddhism 8

Middle Way
An important guiding principle of Buddhist practice is the Middle Way (or Middle Path), which is said to have been
discovered by Gautama Buddha prior to his enlightenment. The Middle Way has several definitions:
1. The practice of non-extremism: a path of moderation away from the extremes of self-indulgence and
self-mortification;
2. The middle ground between certain metaphysical views (for example, that things ultimately either do or do not
exist);[51]
3. An explanation of Nirvana (perfect enlightenment), a state wherein it becomes clear that all dualities apparent in
the world are delusory (see Seongcheol);
4. Another term for emptiness, the ultimate nature of all phenomena (in the Mahayana branch), a lack of inherent
existence, which avoids the extremes of permanence and nihilism or inherent existence and nothingness.

Nature of existence
Buddhist scholars have produced a remarkable quantity of intellectual theories,
philosophies and world view concepts (see, for example, Abhidharma, Buddhist
philosophy and Reality in Buddhism). Some schools of Buddhism discourage
doctrinal study, and some regard it as essential, but most regard it as having a
place, at least for some persons at some stages in Buddhist practice.
In the earliest Buddhist teachings, shared to some extent by all extant schools,
the concept of liberation (Nirvana)—the goal of the Buddhist path—is closely
related to the correct understanding of how the mind causes stress. In awakening
to the true nature of clinging, one develops dispassion for the objects of clinging,
and is liberated from suffering (dukkha) and the cycle of incessant rebirths
(saṃsāra). To this end, the Buddha recommended viewing things as
characterized by the three marks of existence. Debating monks at Sera Monastery,
Tibet

Three Marks of Existence

The Three Marks of Existence are impermanence, suffering, and not-self.

Impermanence (Pāli: anicca) expresses the Buddhist notion that all compounded or conditioned phenomena (all
things and experiences) are inconstant, unsteady, and impermanent. Everything we can experience through our
senses is made up of parts, and its existence is dependent on external conditions. Everything is in constant flux, and
so conditions and the thing itself are constantly changing. Things are constantly coming into being, and ceasing to
be. Since nothing lasts, there is no inherent or fixed nature to any object or experience. According to the doctrine of
impermanence, life embodies this flux in the aging process, the cycle of rebirth (saṃsāra), and in any experience of
loss. The doctrine asserts that because things are impermanent, attachment to them is futile and leads to suffering
(dukkha).

Suffering (Pāli: दुक्ख dukkha; Sanskrit दुःख duḥkha) is also a central concept in Buddhism. The word roughly
corresponds to a number of terms in English including suffering, pain, unsatisfactoriness, sorrow, affliction, anxiety,
dissatisfaction, discomfort, anguish, stress, misery, and frustration. Although the term is often translated as
"suffering", its philosophical meaning is more analogous to "disquietude" as in the condition of being disturbed. As
such, "suffering" is too narrow a translation with "negative emotional connotations"[52] which can give the
impression that the Buddhist view is one of pessimism, but Buddhism seeks to be neither pessimistic nor optimistic,
but realistic. In English-language Buddhist literature translated from Pāli, "dukkha" is often left untranslated, so as to
encompass its full range of meaning.[53][54][55]
Buddhism 9

Not-self (Pāli: anatta; Sanskrit: anātman) is the third mark of existence. Upon careful examination, one finds that no
phenomenon is really "I" or "mine"; these concepts are in fact constructed by the mind. In the Nikayas anatta is not
meant as a metaphysical assertion, but as an approach for gaining release from suffering. In fact, the Buddha rejected
both of the metaphysical assertions "I have a Self" and "I have no Self" as ontological views that bind one to
suffering.[56] When asked if the self was identical with the body, the Buddha refused to answer. By analyzing the
constantly changing physical and mental constituents (skandhas) of a person or object, the practitioner comes to the
conclusion that neither the respective parts nor the person as a whole comprise a self.

Dependent arising
The doctrine of pratītyasamutpāda (Sanskrit; Pali: paticcasamuppāda; Tibetan: rten.cing.'brel.bar.'byung.ba; Chinese:
緣 起) is an important part of Buddhist metaphysics. It states that phenomena arise together in a mutually
interdependent web of cause and effect. It is variously rendered into English as "dependent origination",
"conditioned genesis", "dependent co-arising", "interdependent arising", or "contingency".
The best-known application of the concept of pratītyasamutpāda is the scheme of Twelve Nidānas (from Pāli
"nidāna" meaning "cause, foundation, source or origin"), which explain the continuation of the cycle of suffering and
rebirth (saṃsāra) in detail.[57]
The Twelve Nidānas describe a causal connection between the subsequent characteristics or conditions of cyclic
existence, each one giving rise to the next:
1. Avidyā: ignorance, specifically spiritual ignorance of the nature of reality;[58]
2. Saṃskāras: literally formations, explained as referring to karma;
3. Vijñāna: consciousness, specifically discriminative;[59]
4. Nāmarūpa: literally name and form, referring to mind and body;[60]
5. Ṣaḍāyatana: the six sense bases: eye, ear, nose, tongue, body and mind-organ;
6. Sparśa: variously translated contact, impression, stimulation (by a sense object);
7. Vedanā: usually translated feeling: this is the "hedonic tone", i.e. whether something is pleasant, unpleasant or
neutral;
8. Tṛṣṇā: literally thirst, but in Buddhism nearly always used to mean craving;
9. Upādāna: clinging or grasping; the word also means fuel, which feeds the continuing cycle of rebirth;
10. Bhava: literally being (existence) or becoming. (The Theravada explains this as having two meanings: karma,
which produces a new existence, and the existence itself.);[61]
11. Jāti: literally birth, but life is understood as starting at conception;[62]
12. Jarāmaraṇa: (old age and death) and also śokaparidevaduḥkhadaurmanasyopāyāsa (sorrow, lamentation, pain,
sadness, and misery).
Sentient beings always suffer throughout saṃsāra, until they free themselves from this suffering by attaining
Nirvana. Then the absence of the first Nidāna—ignorance—leads to the absence of the others.

Emptiness
Mahayana Buddhism received significant theoretical grounding from Nagarjuna (perhaps c. 150–250 CE), arguably
the most influential scholar within the Mahayana tradition. Nagarjuna's primary contribution to Buddhist philosophy
was the systematic exposition of the concept of śūnyatā, or "emptiness", widely attested in the Prajñāpāramitā sutras
which were emergent in his era. The concept of emptiness brings together other key Buddhist doctrines, particularly
anatta and pratītyasamutpāda (dependent origination), to refute the metaphysics of Sarvastivada and Sautrantika
(extinct non-Mahayana schools). For Nagarjuna, it is not merely sentient beings that are empty of ātman; all
phenomena (dharmas) are without any svabhava (literally "own-nature" or "self-nature"), and thus without any
underlying essence; they are "empty" of being independent; thus the heterodox theories of svabhava circulating at the
time were refuted on the basis of the doctrines of early Buddhism. Nagarjuna's school of thought is known as the
Buddhism 10

Mādhyamaka. Some of the writings attributed to Nagarjuna made explicit references to Mahayana texts, but his
philosophy was argued within the parameters set out by the agamas. He may have arrived at his positions from a
desire to achieve a consistent exegesis of the Buddha's doctrine as recorded in the Canon. In the eyes of Nagarjuna
the Buddha was not merely a forerunner, but the very founder of the Mādhyamaka system.[63]
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. While the Mādhyamaka school
held that asserting the existence or non-existence of any ultimately real thing was inappropriate, some exponents of
Yogacara asserted that the mind and only the mind is ultimately real (a doctrine known as cittamatra). Not all
Yogacarins asserted that mind was truly existent; Vasubandhu and Asanga in particular did not.[64] These two
schools of thought, in opposition or synthesis, form the basis of subsequent Mahayana metaphysics in the
Indo-Tibetan tradition.
Besides emptiness, Mahayana schools often place emphasis on the notions of perfected spiritual insight
(prajñāpāramitā) and Buddha-nature (tathāgatagarbha). There are conflicting interpretations of the tathāgatagarbha
in Mahāyāna thought. The idea may be traced to Abhidharma, and ultimately to statements of the Buddha in the
Nikāyas. In Tibetan Buddhism, according to the Sakya school, tathāgatagarbha is the inseparability of the clarity and
emptiness of one's mind. In Nyingma, tathāgatagarbha also generally refers to inseparability of the clarity and
emptiness of one's mind. According to the Gelug school, it is the potential for sentient beings to awaken since they
are empty (i.e. dependently originated). According to the Jonang school, it refers to the innate qualities of the mind
which expresses itself in terms of omniscience etc. when adventitious obscurations are removed. The
"Tathāgatagarbha Sutras" are a collection of Mahayana sutras which present a unique model of Buddha-nature. Even
though this collection was generally ignored in India,[65] East Asian Buddhism provides some significance to these
texts.

Nirvana
Nirvana (Sanskrit; Pali: "Nibbana") means "cessation", "extinction" (of craving
and ignorance and therefore suffering and the cycle of involuntary rebirths
(saṃsāra)), "extinguished", "quieted", "calmed"; it is also known as
"Awakening" or "Enlightenment" in the West. The term for anybody who has
achieved nirvana, including the Buddha, is arahant.
Bodhi (Pāli and Sanskrit, in devanagari: बॊधि) is a term applied to the experience
of Awakening of arahants. Bodhi literally means "awakening", but it is more
commonly translated into English as "enlightenment". In Early Buddhism, bodhi
carried a meaning synonymous to nirvana, using only some different metaphors
to describe the experience, which implies the extinction of raga (greed,
craving),[66] dosa (hate, aversion)[67] and moha (delusion).[68] In the later school
Mahabodhi temple in Bodhgaya, of Mahayana Buddhism, the status of nirvana was downgraded in some
India, where Gautama Buddha scriptures, coming refer to only to the extinction of greed and hate, implying that
attained Nirvana under the Bodhi
delusion was still present in one who attained nirvana, and that one needed to
Tree (left)
attain bodhi to eradicate delusion:

An important development in the Mahayana [was] that it came to separate nirvana from bodhi ('awakening' to
the truth, Enlightenment), and to put a lower value on the former (Gombrich, 1992d). Originally nirvana and
bodhi refer to the same thing; they merely use different metaphors for the experience. But the Mahayana
tradition separated them and considered that nirvana referred only to the extinction of craving (passion and
hatred), with the resultant escape from the cycle of rebirth. This interpretation ignores the third fire, delusion:
Buddhism 11

the extinction of delusion is of course in the early texts identical with what can be positively expressed as
gnosis, Enlightenment.
—Richard F. Gombrich, How Buddhism Began[69]
Therefore, according to Mahayana Buddhism, the arahant has attained only nirvana, thus still being subject to
delusion, while the bodhisattva not only achieves nirvana but full liberation from delusion as well. He thus attains
bodhi and becomes a buddha. In Theravada Buddhism, bodhi and nirvana carry the same meaning as in the early
texts, that of being freed from greed, hate and delusion.
The term parinirvana is also encountered in Buddhism, and this generally refers to the complete nirvana attained by
the arahant at the moment of death, when the physical body expires.

Buddha eras
Buddhists believe Gautama Buddha was the first to achieve enlightenment in this Buddha era and is therefore
credited with the establishment of Buddhism. A Buddha era is the stretch of history during which people remember
and practice the teachings of the earliest known Buddha. This Buddha era will end when all the knowledge, evidence
and teachings of Gautama Buddha have vanished. This belief therefore maintains that many Buddha eras have
started and ended throughout the course of human existence.[70][71] The Gautama Buddha, then, is the Buddha of this
era, who taught directly or indirectly to all other Buddhas in it (see types of Buddhas).
In addition, Mahayana Buddhists believe there are innumerable other Buddhas in other universes.[72] A Theravada
commentary says that Buddhas arise one at a time in this world element, and not at all in others.[73] The
understandings of this matter reflect widely differing interpretations of basic terms, such as "world realm", between
the various schools of Buddhism.
The idea of the decline and gradual disappearance of the teaching has been influential in East Asian Buddhism. Pure
Land Buddhism holds that it has declined to the point where few are capable of following the path, so it may be best
to rely on the power of the Amitabha Buddha.

Practice

Devotion
Devotion is an important part of the practice of most Buddhists.[74] Devotional practices include bowing, offerings,
pilgrimage, and chanting. In Pure Land Buddhism, devotion to the Buddha Amitabha is the main practice. In
Nichiren Buddhism, devotion to the Lotus Sutra is the main practice.

Yoga
Buddhism 12

Buddhism traditionally incorporates states of meditative absorption (Pali: jhāna;

Skt: dhyāna).[75] The most ancient sustained expression of yogic ideas is found
in the early sermons of the Buddha.[76] One key innovative teaching of the
Buddha was that meditative absorption must be combined with liberating
cognition.[77] The difference between the Buddha's teaching and the yoga
presented in early Brahminic texts is striking. Meditative states alone are not an
end, for according to the Buddha, even the highest meditative state is not
liberating. Instead of attaining a complete cessation of thought, some sort of
mental activity must take place: a liberating cognition, based on the practice of
mindful awareness.[78]

Meditation was an aspect of the practice of the yogis in the centuries preceding
Buddha in Haw Phra Kaew, the Buddha. The Buddha built upon the yogis' concern with introspection and
Vientiane, Laos
developed their meditative techniques, but rejected their theories of liberation.[79]
In Buddhism, mindfulness and clear awareness are to be developed at all times;
in pre-Buddhist yogic practices there is no such injunction. A yogi in the Brahmanical tradition is not to practice
while defecating, for example, while a Buddhist monastic should do so.[80]

Religious knowledge or "vision" was indicated as a result of practice both within and outside of the Buddhist fold.
According to the Samaññaphala Sutta, 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; Skt. śīla). Some of the Buddha's meditative
techniques were shared with other traditions of his day, but the idea that ethics are causally related to the attainment
of "transcendent wisdom" (Pali paññā; Skt. prajñā) was original.[81]
The Buddhist texts are probably the earliest describing meditation techniques.[82] They describe meditative practices
and states which had existed before the Buddha as well as those which were first developed within Buddhism.[83]
Two Upanishads written after the rise of Buddhism do contain full-fledged descriptions of yoga as a means to
liberation.[84]
While there is no convincing evidence for meditation in pre-Buddhist early Brahminic texts, Wynne argues that
formless meditation originated in the Brahminic or Shramanic 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.[85] He mentions less likely possibilities as well.[86] Having argued that the cosmological
statements in the Upanishads also reflect a contemplative tradition, he argues that the Nasadiya Sukta contains
evidence for a contemplative tradition, even as early as the late Rig Vedic period.[85]
Buddhism 13

Refuge in the Three Jewels

Traditionally, the first step in most Buddhist schools requires taking refuge in the
Three Jewels (Sanskrit: tri-ratna, Pāli: ti-ratana)[87] as the foundation of one's
religious practice. The practice of taking refuge on behalf of young or even
unborn children is mentioned[88] in the Majjhima Nikaya, recognized by most
scholars as an early text (cf. Infant baptism). Tibetan Buddhism sometimes adds
a fourth refuge, in the lama. In Mahayana, the person who chooses the
bodhisattva path makes a vow or pledge, considered the ultimate expression of
compassion. In Mahayana, too, 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. Just as real jewels never change their
faculty and goodness, whether praised or reviled, so are the Three Jewels
(Refuges), because they have an eternal and immutable essence. These Three
Jewels bring a fruition that is changeless, for once one has reached Buddhahood,
there is no possibility of falling back to suffering."[89]

The Three Jewels are: Footprint of the Buddha with

Dharmachakra and triratna, 1st
• The Buddha. This is a title for those who have attained Nirvana. See also the
century CE, Gandhāra.
Tathāgata and Gautama Buddha. The Buddha could also be represented as a
concept instead of a specific person: the perfect wisdom that understands
Dharma and sees reality in its true form. In Mahayana Buddhism, the Buddha can be viewed as the supreme
Refuge: "Buddha is the Unique Absolute Refuge. Buddha is the Imperishable, Eternal, Indestructible and
Absolute Refuge."[90]
• The Dharma. The teachings or law of nature as expounded by the Gautama Buddha. It can also, especially in
Mahayana, connote the ultimate and sustaining Reality which is inseparable from the Buddha. Further, from some
Mahayana perspectives, 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). This is especially
said to be the case with the Lotus Sutra. Dr. Hiroshi Kanno writes of this view of the Lotus Sutra: "it is a
Dharma-gate of sudden enlightenment proper to the Great Vehicle; it is a Dharma-gate whereby one awakens
spontaneously, without resorting to a teacher".[91]

• The Sangha. Those who have attained to any of the Four stages of enlightenment, or simply the congregation of
monastic practitioners.
According to the scriptures, Gautama Buddha presented himself as a model. The Dharma offers a refuge by
providing guidelines for the alleviation of suffering and the attainment of Nirvana. The Sangha is considered to
provide a refuge by preserving the authentic teachings of the Buddha and providing further examples that the truth of
the Buddha's teachings is attainable.
Buddhism 14

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

Śīla is the foundation of Samadhi/Bhāvana (Meditative cultivation) or mind

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

Śīla refers to overall principles of ethical behavior. There are several levels of
sila, which correspond to "basic morality" (five precepts), "basic morality with
asceticism" (eight precepts), "novice monkhood" (ten precepts) and "monkhood" Gautama Buddha, 1st century CE,
(Vinaya or Patimokkha). Lay people generally undertake to live by the five Gandhara

precepts, which are common to all Buddhist schools. If they wish, they can
choose to undertake the eight precepts, which add basic asceticism.

The five precepts are training rules in order to live a better life in which one is happy, without worries, and can
meditate well:
1. To refrain from taking life (non-violence towards sentient life forms), or ahimsā;
2. To refrain from taking that which is not given (not committing theft);
3. To refrain from sensual (including sexual) misconduct;
4. To refrain from lying (speaking truth always);
5. To refrain from intoxicants which lead to loss of mindfulness (specifically, drugs and alcohol).
The precepts are not formulated as imperatives, but as training rules that laypeople undertake voluntarily to facilitate
practice.[92] In Buddhist thought, the cultivation of dana and ethical conduct will themselves refine consciousness to
such a level that rebirth in one of the lower heavens is likely, even if there is no further Buddhist practice. There is
nothing improper or un-Buddhist about limiting one's aims to this level of attainment.[93]
In the eight precepts, the third precept on sexual misconduct is made more strict, and becomes a precept of celibacy.
The three additional precepts are:
6. To refrain from eating at the wrong time (eat only from sunrise to noon);
7. To refrain from dancing and playing music, wearing jewelry and cosmetics, attending shows and other
performances;
8. To refrain from using high or luxurious seats and bedding.
The complete list of ten precepts may be observed by laypeople for short periods. For the complete list, the seventh
precept is partitioned into two, and a tenth added:
6. To refrain from taking food at an unseasonable time, that is after the mid-day meal;
7. To refrain from dancing, music, singing and unseemly shows;
8. To refrain from the use of garlands, perfumes, ointments, and from things that tend to beautify and adorn
(the person);
9. To refrain from (using) high and luxurious seats (and beds);
Buddhism 15

10. To refrain from accepting gold and silver;[94]

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

Regarding the monastic rules, the Buddha constantly reminds his

Buddhist monks performing a ceremony in
Hangzhou, China hearers that it is the spirit that counts. On the other hand, the rules
themselves are designed to assure a satisfying life, and provide a
perfect springboard for the higher attainments. Monastics are instructed by the Buddha to live as "islands unto
themselves". In this sense, living life as the vinaya prescribes it is, as one scholar puts it: "more than merely a means
to an end: it is very nearly the end in itself."[95]

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

Meditation
Buddhist meditation is fundamentally concerned with two themes:
transforming the mind and using it to explore itself and other
phenomena.[96] According to Theravada Buddhism the Buddha taught
two types of meditation, samatha meditation (Sanskrit: śamatha) and
vipassanā meditation (Sanskrit: vipaśyanā). In Chinese Buddhism,
these exist (translated chih kuan), but Chán (Zen) meditation is more
popular.[97] According to Peter Harvey, whenever Buddhism has been
healthy, not only monks, nuns, and married lamas, but also more
committed lay people have practiced meditation.[98] According to
Routledge's Encyclopedia of Buddhism, in contrast, throughout most
of Buddhist history before modern times, serious meditation by lay Buddhist monks praying in Thailand
[99]
people has been unusual. The evidence of the early texts suggests
that at the time of the Buddha, many male and female lay practitioners did practice meditation, some even to the
point of proficiency in all eight jhānas (see the next section regarding these).[100]
Buddhism 16

Samādhi (meditative cultivation): samatha meditation

In the language of the Noble Eightfold Path, samyaksamādhi is "right concentration". The primary means of
cultivating samādhi is meditation. Upon development of samādhi, one's mind becomes purified of defilement, calm,
tranquil, and luminous.
Once the meditator achieves a strong and powerful concentration (jhāna, Sanskrit ध्यान dhyāna), his mind is ready to
penetrate and gain insight (vipassanā) into the ultimate nature of reality, eventually obtaining release from all
suffering. The cultivation of mindfulness is essential to mental concentration, which is needed to achieve insight.
Samatha meditation starts from being mindful of an object or idea, which is expanded to one's body, mind and entire
surroundings, leading to a state of total concentration and tranquility (jhāna) There are many variations in the style
of meditation, from sitting cross-legged or kneeling to chanting or walking. The most common method of meditation
is to concentrate on one's breath (anapanasati), because this practice can lead to both samatha and vipassana'.
In Buddhist practice, it is said that while samatha meditation can calm the mind, only vipassanā meditation can
reveal how the mind was disturbed to start with, which is what leads to knowledge (jñāna; Pāli ñāṇa) and
understanding (prajñā Pāli paññā), and thus can lead to nirvāṇa (Pāli nibbāna). When one is in jhana, all defilements
are suppressed temporarily. Only understanding (prajñā or vipassana) eradicates the defilements completely. Jhanas
are also states which Arahants abide in order to rest.

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

Prajñā (Wisdom): vipassana meditation

Prajñā (Sanskrit) or paññā (Pāli) means wisdom that is based on a realization of dependent origination, The Four
Noble Truths and the three marks of existence. Prajñā is the wisdom that is able to extinguish afflictions and bring
about bodhi. It is spoken of as the principal means of attaining nirvāṇa, through its revelation of the true nature of all
things as dukkha (unsatisfactoriness), anicca (impermanence) and anatta (not-self). Prajñā is also listed as the sixth
of the six pāramitās of the Mahayana.
Initially, prajñā is attained at a conceptual level by means of listening to sermons (dharma talks), reading, studying,
and sometimes reciting Buddhist texts and engaging in discourse. Once the conceptual understanding is attained, it is
applied to daily life so that each Buddhist can verify the truth of the Buddha's teaching at a practical level. Notably,
one could in theory attain Nirvana at any point of practice, whether deep in meditation, listening to a sermon,
conducting the business of one's daily life, or any other activity.
Buddhism 17

Zen
Zen Buddhism (禅), pronounced Chán in Chinese, seon in Korean or zen in Japanese (derived from the Sanskrit term
dhyāna, meaning "meditation") is a form of Buddhism that became popular in China, Korea and Japan and that lays
special emphasis on meditation.[101] Zen places less emphasis on scriptures than some other forms of Buddhism and
prefers to focus on direct spiritual breakthroughs to truth.
Zen Buddhism is divided into two main schools: Rinzai (臨 済 宗) and Sōtō (曹 洞 宗), the former greatly
favouring the use in meditation on the koan (公 案, a meditative riddle or puzzle) as a device for spiritual
break-through, and the latter (while certainly employing koans) focusing more on shikantaza or "just sitting".[102]
Zen Buddhist teaching is often full of paradox, in order to loosen the grip of the ego and to facilitate the penetration
into the realm of the True Self or Formless Self, which is equated with the Buddha himself.[103] According to Zen
master, Kosho Uchiyama, when thoughts and fixation on the little 'I' are transcended, an Awakening to a universal,
non-dual Self occurs: ' When we let go of thoughts and wake up to the reality of life that is working beyond them, we
discover the Self that is living universal non-dual life (before the separation into two) that pervades all living
creatures and all existence.'.[104] Thinking and thought must therefore not be allowed to confine and bind one.[105]

Vajrayana and Tantra

Though based upon Mahayana, Tibeto-Mongolian Buddhism is one of the schools that practice Vajrayana or
"Diamond Vehicle" (also referred to as Mantrayāna, Tantrayāna, Tantric Buddhism, or esoteric Buddhism). It
accepts all the basic concepts of Mahāyāna, but also includes a vast array of spiritual and physical techniques
designed to enhance Buddhist practice. Tantric Buddhism is largely concerned with ritual and meditative
practices.[106] One component of the Vajrayāna is harnessing psycho-physical energy through ritual, visualization,
physical exercises, and meditation as a means of developing the mind. Using these techniques, it is claimed that a
practitioner can achieve Buddhahood in one lifetime, or even as little as three years. In the Tibetan tradition, these
practices can include sexual yoga, though only for some very advanced practitioners.[107]

History

Philosophical roots
Historically, the roots of Buddhism lie in the religious thought of
ancient India during the second half of the first millennium BCE.[108]
That was a period of social and religious turmoil, as there was
significant discontent with the sacrifices and rituals of Vedic
Brahmanism.[109] 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.[110][111] These groups, whose members were known as
shramanas, were a continuation of a non-Vedic strand of Indian
The Buddhist "Carpenter's Cave" at Ellora in
thought distinct from Indo-Aryan Brahmanism.[112][113] Scholars have
Maharashtra, India
reasons to believe that ideas such as samsara, karma (in the sense of
the influence of morality on rebirth), and moksha originated in the
shramanas, and were later adopted by Brahmin orthodoxy.[114][115][116][117][118][119]
Buddhism 18

This view is supported by a study of the region in which these notions

originated. Buddhism arose in Greater Magadha, which stretched from
Sravasti, the capital of Kosala in the north-west, to Rajagrha in the
south east. This land, to the east of aryavarta, the land of the Aryas,
was recognised as non-Vedic.[120] Other Vedic texts reveal a dislike of
the people of Magadha, in all probability because the Magadhas at this
time were not Brahmanised.[121] It was not until the 2nd or 3rd
centuries BCE that the eastward spread of Brahmanism into Greater
Magadha became significant. Ideas that developed in Greater Magadha
A ruined Buddhist temple on Gurubhakthula
prior to this were not subject to Vedic influence. These include rebirth
Konda (konda meaning "hill" in Telugu) in
Ramatheertham village in Vizianagaram, a and karmic retribution which can be found in a number of movements
district of Andhra Pradesh, India in Greater Magadha, including Buddhism. These movements inherited
notions of rebirth and karmic retribution from an earlier culture.[122]

At the same time, these movements were influenced by, and in some
respects continued, philosophical thought within the Vedic tradition as
reflected e.g. in the Upanishads.[123] These movements included,
besides Buddhism, various skeptics (such as Sanjaya Belatthiputta),
atomists (such as Pakudha Kaccayana), materialists (such as Ajita
Kesakambali), antinomians (such as Purana Kassapa); the most
important ones in the 5th century BCE were the Ajivikas, who
emphasized the rule of fate, the Lokayata (materialists), the Ajnanas
(agnostics) and the Jains, who stressed that the soul must be freed from
Rock-cut Lord Buddha statue at Bojjanakonda
matter.[124]
near Anakapalle in the Visakhapatnam district of
Many of these new movements shared the same conceptual vocabulary Andhra Pradesh, India

- atman ("Self"), buddha ("awakened one"), dhamma ("rule" or "law"),

karma ("action"), nirvana ("extinguishing"), samsara ("eternal recurrence") and yoga ("spiritual practice").[109] The
shramanas rejected the Veda, and the authority of the brahmans, who claimed to be in possession of revealed truths
not knowable by any ordinary human means; moreover, they declared that the entire Brahmanical system was
fraudulent: a conspiracy of the brahmans to enrich themselves by charging exorbitant fees for the performance of
bogus rites and the giving of futile advice.[125]

A particular criticism of the Buddha's was Vedic animal sacrifice.[81] The Buddha declared that priests reciting the
Vedas were like the blind leading the blind.[126] According to him, those priests who had memorized the Vedas
really knew nothing.[127] He also mocked the Vedic "hymn of the cosmic man".[128] He declared that the primary
goal of Upanishadic thought, the Atman, was in fact non-existent,[129] and, having explained that Brahminical
attempts to achieve liberation at death were futile, proposed his new idea of liberation in life.[130][131] At the same
time, the traditional Brahminical religion itself gradually underwent profound changes, transforming it into what is
recognized as early Hinduism.[109][110][132] In particular, the brahmans thus developed "philosophical systems of
their own, meeting the new ideas with adaptations of their doctrines".[133]
Buddhism 19

Indian Buddhism
The history of Indian Buddhism may be divided into five periods:[134] Early Buddhism (occasionally called
Pre-sectarian Buddhism), Nikaya Buddhism or Sectarian Buddhism: The period of the Early Buddhist schools, Early
Mahayana Buddhism, Later Mahayana Buddhism, and Esoteric Buddhism (also called Vajrayana Buddhism).

Pre-sectarian Buddhism
Pre-sectarian Buddhism is the earliest phase of Buddhism, recognized by nearly all scholars. Its main scriptures are
the Vinaya Pitaka and the four principal Nikayas or Agamas. Certain basic teachings appear in many places
throughout the early texts, so most scholars conclude that Gautama Buddha must have taught something similar to
the Three marks of existence, the Five Aggregates, Dependent origination, Karma and Rebirth, the Four Noble
Truths, the Noble Eightfold Path, and Nirvana.[135] Some scholars disagree, and have proposed many other
theories.[136][137]

Early Buddhist schools

According to the scriptures, soon after the parinirvāṇa (from Sanskrit:

"highest extinguishment") of Gautama Buddha, the first Buddhist
council was held. As with any ancient Indian tradition, transmission of
teaching was done orally. The primary purpose of the assembly was to
collectively recite the teachings to ensure that no errors occurred in
oral transmission. In the first council, Ānanda, a cousin of the Buddha
and his personal attendant, was called upon to recite the discourses
(sūtras, Pāli suttas) of the Buddha, and, according to some sources, the
abhidhamma. Upāli, another disciple, recited the monastic rules
Buddhaghosa offering his Visuddhimagga to (vinaya). Scholars regard the traditional accounts of the council as
monks in Mahavihara, the center of Theravada greatly exaggerated if not entirely fictitious.[138]
Buddhism in Sri Lanka
According to most scholars, at some period after the Second Council
the Sangha began to break into separate factions.[139] The various accounts differ as to when the actual schisms
occurred. According to the Dipavamsa of the Pāli tradition, they started immediately after the Second Council, the
Puggalavada tradition places it in 137 AN, the Sarvastivada tradition of Vasumitra says it was in the time of Asoka
and the Mahasanghika tradition places it much later, nearly 100 BCE.
The root schism was between the Sthaviras and the Mahāsāṅghikas. The fortunate survival of accounts from both
sides of the dispute reveals disparate traditions. The Sthavira group offers two quite distinct reasons for the schism.
The Dipavamsa of the Theravāda says that the losing party in the Second Council dispute broke away in protest and
formed the Mahasanghika. This contradicts the Mahasanghikas' own vinaya, which shows them as on the same,
winning side. The Mahāsāṅghikas argued that the Sthaviras were trying to expand the vinaya and may also have
challenged what they perceived to be excessive claims or inhumanly high criteria for arhatship. Both parties,
therefore, appealed to tradition.[140]

The Sthaviras gave rise to several schools, one of which was the Theravāda school. Originally, these schisms were
caused by disputes over vinaya, and monks following different schools of thought seem to have lived happily
together in the same monasteries, but eventually, by about 100 CE if not earlier, schisms were being caused by
doctrinal disagreements too.[141]
Following (or leading up to) the schisms, each Saṅgha started to accumulate an Abhidharma, a detailed scholastic
reworking of doctrinal material appearing in the Suttas, according to schematic classifications. These Abhidharma
texts do not contain systematic philosophical treatises, but summaries or numerical lists. Scholars generally date
these texts to around the 3rd century BCE, 100 to 200 years after the death of the Buddha. Therefore the seven
Buddhism 20

Abhidharma works are generally claimed not to represent the words of the Buddha himself, but those of disciples
and great scholars.[142] Every school had its own version of the Adhidharma, with different theories and different
texts. The different Adhidharmas of the various schools did not agree with each other. Scholars disagree on whether
the Mahasanghika school had an Abhidhamma Pitaka or not.[142][143]

Early Mahayana Buddhism

The origins of Mahāyāna, which formed between 100 BCE and 100
AD,[144] are still not completely understood.[145] 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. The split
was on the order of the European Protestant Reformation, which
divided Christians into Catholic and Protestant.[144] Due to the
veneration of buddhas and bodhisattvas, Mahāyāna was often
interpreted as a more devotional, lay-inspired form of Buddhism, with Left to right, a Kushan, the future buddha
supposed origins in stūpa veneration.[146] The old views of Mahāyāna Maitreya, Gautama Buddha, the bodhisattva
as a lay-inspired sect are now largely considered misguided and Avalokiteśvara, and a Buddhist monk. 2nd—3rd
century. Musée Guimet
wrong.[147]

There is no evidence that Mahāyāna ever referred to a separate formal school or sect of Buddhism, but rather that it
existed as a certain set of ideals, and later doctrines, for bodhisattvas.[148] Initially it was known as Bodhisattvayāna
(the "Vehicle of the Bodhisattvas").[144] 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 therefore each
bhikṣu or bhikṣuṇī adhering to the Mahāyāna formally belonged to an early school. This continues today with the
Dharmaguptaka ordination lineage in East Asia, and the Mūlasarvāstivāda ordination lineage in Tibetan Buddhism.
Therefore Mahāyāna was never a separate rival sect of the early schools.[149] From Chinese monks visiting India, we
now know that both Mahāyāna and non-Mahāyāna monks in India often lived in the same monasteries side by
side.[150]

The Chinese monk Yijing who visited India in the 7th century CE,
distinguishes Mahāyāna from Hīnayāna as follows:[151]
Both adopt one and the same Vinaya, and they have in common
the prohibitions of the five offences, and also the practice of the
Four Noble Truths. Those who venerate the bodhisattvas and
read the Mahāyāna sūtras are called the Mahāyānists, while
those who do not perform these are called the Hīnayānists.
Much of the early extant evidence for the origins of Mahāyāna comes
from early Chinese translations of Mahāyāna texts. These Mahāyāna
Buddhas of Bamiyan: Vairocana before and after teachings were first propagated into China by Lokakṣema, the first
destruction by the Taliban in 2001
translator of Mahāyāna sūtras into Chinese during the 2nd century
CE.[152] Some scholars have traditionally considered the earliest
Mahāyāna sūtras to include the very first versions of the Prajñāpāramitā series, along with texts concerning
Akṣobhya Buddha, which were probably composed in the 1st century BCE in the south of India.[153][154][155]
Buddhism 21

Late Mahayana Buddhism

During the period of Late Mahayana Buddhism, four major types of thought developed: Madhyamaka, Yogacara,
Tathagatagarbha, and Buddhist Logic as the last and most recent.[156] In India, the two main philosophical schools of
the Mahayana were the Madhyamaka and the later Yogacara.[157] According to Dan Lusthaus, Madhyamaka and
Yogacara have a great deal in common, and the commonality stems from early Buddhism.[158] There were no great
Indian teachers associated with tathagatagarbha thought.[159]

Vajrayana (Esoteric Buddhism)

Scholarly research concerning Esoteric Buddhism is still in its early stages and has a number of problems which
make research difficult:[160]
1. Vajrayana Buddhism was influenced by Hinduism, and therefore the research has to include research on
Hinduism as well.
2. The scriptures of Vajrayana have not yet been put in any kind of order.
3. Ritual has to be examined as well, not just doctrine.

Development of Buddhism
Buddhism may have spread only slowly in India until the time of the
Mauryan emperor Ashoka, who was a public supporter of the religion.
The support of Aśoka and his descendants led to the construction of
more stūpas (Buddhist religious memorials) and to efforts to spread
Buddhism throughout the enlarged Maurya empire and even into
neighboring lands—particularly to the Iranian-speaking regions of
Afghanistan and Central Asia, beyond the Mauryas' northwest border,
Buddhist proselytism at the time of emperor and to the island of Sri Lanka south of India. These two missions, in
Ashoka (260–218 BCE). opposite directions, would ultimately lead, in the first case to the
spread of Buddhism into China, and in the second case, to the
emergence of Theravāda Buddhism and its spread from Sri Lanka to
the coastal lands of Southeast Asia.

This period marks the first known spread of Buddhism beyond India.
According to the edicts of Aśoka, emissaries were sent to various
countries west of India in order to spread Buddhism (Dharma),
particularly in eastern provinces of the neighboring Seleucid Empire,
and even farther to Hellenistic kingdoms of the Mediterranean. It is a
matter of disagreement among scholars whether or not these emissaries
were accompanied by Buddhist missionaries.[161]

The gradual spread of Buddhism into adjacent areas meant that it came
into contact with new ethnical groups. During this period Buddhism
Buddhist tradition records in the Milinda Panha
that the 2nd century BCE Indo-Greek king
was exposed to a variety of influences, from Persian and Greek
Menander converted to the Buddhist faith and civilization, to changing trends in non-Buddhist Indian
became an arhat. religions—themselves influenced by Buddhism. Striking examples of
this syncretistic development can be seen in the emergence of
Greek-speaking Buddhist monarchs in the Indo-Greek Kingdom, and in the development of the Greco-Buddhist art
of Gandhāra. A Greek king, Menander, has even been immortalized in the Buddhist canon.

The Theravada school spread south from India in the 3rd century BCE, to Sri Lanka and Thailand and Burma and
later also Indonesia. The Dharmagupta school spread (also in 3rd century BCE) north to Kashmir, Gandhara and
Buddhism 22

Bactria (Afghanistan).
The Silk Road transmission of Buddhism to China is most commonly thought to have started in the late 2nd or the
1st century CE, though the literary sources are all open to question.[162][163] The first documented translation efforts
by foreign Buddhist monks in China were in the 2nd century CE, probably as a consequence of the expansion of the
Kushan Empire into the Chinese territory of the Tarim Basin.[164]
In the 2nd century CE, Mahayana Sutras spread to China, and then to Korea and Japan, and were translated into
Chinese. During the Indian period of Esoteric Buddhism (from the 8th century onwards), Buddhism spread from
India to Tibet and Mongolia.

Buddhism today
By the late Middle Ages, Buddhism had become virtually extinct in India, and
although it continued to exist in surrounding countries, its influence was no
longer expanding. It is now again gaining strength in India and
elsewhere.[165][166] Estimates of the number of Buddhist followers by scholars
range from 230 million to 1.691 billion. Most scholars classify similar numbers
of people under a category they call "Chinese folk" or "traditional" religion, an
amalgam of various traditions that includes Buddhism.

Formal membership varies between communities, 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, the Dharma (the teachings of the
Buddha), and the Sangha (the Buddhist community).
Estimates are uncertain for several reasons:
• difficulties in defining who counts as a Buddhist; Polish Buddhists

• syncretism among the Eastern religions. Buddhism is practiced by adherents

alongside many other religious traditions- including Taoism, Confucianism, Shinto, traditional religions,
shamanism, and animism- throughout East and Southeast Asia.[167][168][169][170][171][172][173]
• difficulties in estimating the number of Buddhists who do not have congregational memberships and often do not
participate in public ceremonies;[174]
• official policies on religion in several historically Buddhist countries that make accurate assessments of religious
adherence more difficult; most notably China, Vietnam and North Korea.[175][176][177] In many current and
former Communist governments in Asia, government policies may discourage adherents from reporting their
religious identity, or may encourage official counts to underestimate religious adherence.
Buddhism 23

Nava bauddha
The nava - bauddha or neo-Buddhist are the followers of Ambedkar an Indian who converted to Buddhism, in 1956
and later. [178][179]

Demographics
According to one analysis, Buddhism is the
fourth-largest religion in the world behind
Christianity, Islam and Hinduism.[188] The
monks' order (Sangha), which began during
the lifetime of the Buddha, is among the
oldest organizations on earth. Buddhism was
the first world religion[189][190][191] 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 Percentage of cultural/nominal adherents of combined Buddhism with its related
adherents. By comparison, the second religions (according to the highest
[180][181][182][183][184][185][186][187]
estimates).
largest was Christianity with 500 million
adherents.[192][193][194][195][196][197][198][199][200][201][202][203]

• Theravada Buddhism, using Sanskrit and Pāli as its scriptural languages, is the dominant form of Buddhism in
Cambodia, Laos, Thailand, Sri Lanka, and Burma. The Dalit Buddhist movement in India (inspired by B. R.
Ambedkar) also practices Theravada. Approximately 124 million adherents.[204]
• East Asian forms of Mahayana Buddhism that use Chinese scriptures are dominant in most of China, Japan,
Korea, Taiwan, Singapore and Vietnam as well as such communities within Indochina, Southeast Asia and the
West. Approximately 500 million to one billion.[205]
• Tibetan Buddhism is found in Bhutan, Nepal, Mongolia, areas of India (it's the majority religion in Ladakh;
significant population in Himachal Pradesh, Arunachal Pradesh and Sikkim), China (particularly in Tibet and
Inner Mongolia), and Russia (Kalmyk Autonomous Republic). Approximately 20 million adherents.[204]
Most Buddhist groups in the West are at least nominally affiliated with one of these three traditions.
At the present time, the teachings of all three branches of Buddhism have spread throughout the world, and Buddhist
texts are increasingly translated into local languages. While in the West Buddhism is often seen as exotic and
progressive, in the East it is regarded as familiar and traditional. Buddhists in Asia are frequently well organized and
well funded. In a number of countries, it is recognized as an official religion and receives state support. Modern
influences increasingly lead to new forms of Buddhism that significantly depart from traditional beliefs and
practices.
Overall there is an overwhelming diversity of recent forms of Buddhism.[206]
Buddhism 24

Schools and traditions

Two of his disciples became the inspiration for two main schools of Buddhism that were developed at least 200 years
after Gautama died. Gautama praised both of them and to this day both schools are "authentic". Sariputta inspired the
Theravada school, generally known to be analytical and monastic. Maudgalyayana inspired the Mahayana school
which emphasizes compassion and tends to be democratic.[207]
Buddhists generally classify themselves as either Theravada or
Mahayana.[208] This classification is also used by some scholars[209]
and is the one ordinarily used in the English language.[210] An
alternative scheme used by some scholars[211] divides Buddhism into
the following three traditions or geographical or cultural areas:
Theravada, East Asian Buddhism and Tibetan Buddhism.

Some scholars[212] use other schemes. Buddhists themselves have a

variety of other schemes. Hinayana (literally "lesser vehicle") is used
by Mahayana followers to name the family of early philosophical A young monk
schools and traditions from which contemporary Theravada emerged,
but as this term is rooted in the Mahayana viewpoint and can be considered derogatory, a variety of other terms are
increasingly used instead, including Śrāvakayāna, Nikaya Buddhism, early Buddhist schools, sectarian Buddhism,
conservative Buddhism, mainstream Buddhism and non-Mahayana Buddhism.

Not all traditions of Buddhism share the same philosophical outlook, or treat the same concepts as central. Each
tradition, however, does have its own core concepts, and some comparisons can be drawn between them. For
example, according to one Buddhist ecumenical organization,[213] several concepts common to both major Buddhist
branches:
• Both accept the Buddha as their teacher.
• Both accept the Middle way, Dependent origination, the Four Noble Truths, the Noble Eightfold Path and the
Three marks of existence.
• Both accept that members of the laity and of the sangha can pursue the path toward enlightenment (bodhi).
• Both consider buddhahood to be the highest attainment.

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

Timeline: Development and propagation of Buddhist traditions (ca. 450 BCE – ca. 1300 CE)

[214] 250 BCE 100 CE 500 CE 700 CE 800 CE [215]

450 BCE 1200 CE

India Early
Sangha Early Buddhist schools Mahayana Vajrayana

Sri Lanka & Theravada Buddhism

Southeast Asia

Central Asia Greco-Buddhism Tibetan Buddhism

Silk Road Buddhism

East Asia Chán, Tiantai, Pure Land, Zen, Nichiren Shingon

Buddhism 25

450 BCE 250 BCE 100 CE 500 CE 700 CE 800 CE 1200 CE

Legend: = Theravada tradition = Mahayana traditions = Vajrayana traditions

Theravada school
Theravada ("Doctrine of the Elders", or "Ancient Doctrine") is the oldest surviving Buddhist school. It is relatively
conservative, and generally closest to early Buddhism.[216] This school is derived from the Vibhajjavāda grouping
which emerged amongst the older Sthavira group at the time of the Third Buddhist Council (c. 250 BCE). This
school gradually declined on the Indian subcontinent, but its branch in Sri Lanka and South East Asia continues to
survive.
The Theravada school bases its practice and doctrine exclusively on the Pāli Canon and its commentaries. After
being orally transmitted for a few centuries, its scriptures, the Pali Canon, were finally committed to writing in the
1st century BCE, in Sri Lanka, at what the Theravada usually reckon as the fourth council. It is also one of the first
Buddhist schools to commit the complete set of its canon into writing. The Sutta collections and Vinaya texts of the
Pāli Canon (and the corresponding texts in other versions of the Tripitaka), are generally considered by modern
scholars to be the earliest Buddhist literature, and they are accepted as authentic in every branch of Buddhism.
Theravāda is primarily practiced today in Sri Lanka, Burma, Laos, Thailand, Cambodia as well as small portions of
China, Vietnam, Malaysia and Bangladesh. It has a growing presence in Europe and America.
Theravadin Buddhists think that personal effort is required to realize rebirth. Meditation is done by forest monks for
the most part, while village monks teach and serve their lay communities. Laypersons can perform good actions,
producing merit which can be traded to the gods who may reward it with material benefits.[217]
In Theravada doctrine, a person may awaken from the "sleep of ignorance" by directly realizing the true nature of
reality; such people are called arahants and occasionally buddhas. After numerous lifetimes of spiritual striving,
they have reached the end of the cycle of rebirth, no longer reincarnating as human, animal, ghost, or other being.
The commentaries to the Pali Canon classify these awakened beings into three types:
• Sammasambuddha, usually just called Buddha, who discovers the truth by himself and teaches the path to
awakening to others
• Paccekabuddha, who discovers the truth by himself but lacks the skill to teach others
• Savakabuddha, who receive the truth directly or indirectly from a Sammasambuddha
Bodhi and nirvana carry the same meaning, that of being freed from craving, hate, and delusion. In attaining bodhi,
the arahant has overcome these obstacles. As a further distinction, the extinction of only hatred and greed (in the
sensory context) with some residue of delusion, is called anagami.
Buddhism 26

Mahayana traditions
Mahayana Buddhism flourished in India from the 5th century CE onwards,
during the dynasty of the Guptas. Mahāyāna centres of learning were established,
the most important one being the Nālandā University in north-eastern India.
Mahayana schools recognize all or part of the Mahayana Sutras. Some of these
sutras became for Mahayanists a manifestation of the Buddha himself, and faith
in and veneration of those texts are stated in some sutras (e.g. the Lotus Sutra and
the Mahaparinirvana Sutra) to lay the foundations for the later attainment of
Buddhahood itself.
Native Mahayana Buddhism is practiced today in China, Japan, Korea,
Singapore, parts of Russia and most of Vietnam (also commonly referred to as
"Eastern Buddhism"). The Buddhism practiced in Tibet, the Himalayan regions, Blue-eyed Central Asian and Chinese
and Mongolia is also Mahayana in origin, but will be discussed below under the Buddhist monks. Bezeklik, Eastern
Tarim Basin, China, 9th–10th
heading of Vajrayana (also commonly referred to as "Northern Buddhism".
century.
There are a variety of strands in Eastern Buddhism, of which "the Pure Land
school of Mahayana is the most widely practised today.".[218] In most of this area
however, they are fused into a single unified form of Buddhism. In Japan in particular, they form separate
denominations with the five major ones being: Nichiren, peculiar to Japan; Pure Land; Shingon, a form of
Vajrayana; Tendai, and Zen. In Korea, nearly all Buddhists belong to the Chogye school, which is officially Son
(Zen), but with substantial elements from other traditions.[219]

In the Mahayana, the Buddha tends not to be viewed as merely human, but as the
earthly projection of a beginningless and endless, omnipresent being (see
Dharmakaya) beyond the range and reach of thought. Moreover, in certain
Mahayana sutras, the Buddha, Dharma and Sangha are viewed essentially as
One: all three are seen as the eternal Buddha himself.
The Buddha's death is seen as an illusion, he is living on in other planes of
existence, and monks are therefore permitted to offer "new truths" based on his
input. Mahayana also differs from Theravada in its concept of śūnyatā (that
ultimately nothing has existence), and in its belief in bodhisattvas (enlightened
people who vow to continue being reborn until all beings can be
enlightened).[220]

Japanese Mahayana Buddhist monk Celestial Buddhas are individuals who no longer exist on the material plane of
existence, but who still aid in the enlightenment of all beings.
Nirvana came to refer only to the extinction of greed and hate, implying that delusion was still present in one who
attained Nirvana. Bodhi became a higher attainment that eradicates delusion entirely.[69] Thus, the Arahant attains
Nirvana but not Bodhi, thus still being subject to delusion, while the Buddha attains Bodhi.
The method of self-exertion or "self-power"—without reliance on an external force or being—stands in contrast to
another major form of Buddhism, Pure Land, which is characterised by utmost trust in the salvific "other-power" of
Amitabha Buddha. Pure Land Buddhism is a very widespread and perhaps the most faith-orientated manifestation of
Buddhism and centres upon the conviction that faith in Amitabha Buddha and the chanting of homage to his name
will liberate one at death into the Blissful (安 樂), Pure Land (淨 土) of Amitabha Buddha. This Buddhic realm is
variously construed as a foretaste of Nirvana, or as essentially Nirvana itself. The great vow of Amitabha Buddha to
rescue all beings from samsaric suffering is viewed within Pure Land Buddhism as universally efficacious, if only
one has faith in the power of that vow or chants his name.
Buddhism 27

Bodhisattvas
Bodhisattva means "enlightenment being", and generally refers to one who is on the path to buddhahood, typically as
a fully enlightened buddha (Skt. samyaksaṃbuddha). Theravada Buddhism primarily uses the term in relation to
Gautama Buddha's previous existences, but has traditionally acknowledged and respected the bodhisattva path as
well.[221]
Mahāyāna Buddhism is based principally upon the path of a bodhisattva. According to Jan Nattier, the term
Mahāyāna ("Great Vehicle") was originally even an honorary synonym for Bodhisattvayāna, or the "Bodhisattva
Vehicle."[222] The Aṣṭasāhasrikā Prajñāpāramitā Sūtra, an early and important Mahāyāna text, contains a simple
and brief definition for the term bodhisattva, and this definition is the following:[223][224][225]
Because he has enlightenment as his aim, a bodhisattva-mahāsattva is so called.
Mahāyāna Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vows. With these
vows, one makes the promise to work for the complete enlightenment of all beings by practicing six perfections (Skt.
pāramitā).[226] According to the Mahāyāna teachings, these perfections are: giving, discipline, forbearance, effort,
meditation, and transcendent wisdom.

Vajrayana traditions
The Vajrayana tradition of Buddhism spread to China, Mongolia, and
Tibet. In Tibet, Vajrayana has always been a main component of
Tibetan Buddhism, while in China it formed a separate sect. However,
Vajrayana Buddhism became extinct in China but survived in elements
of Japan's Shingon and Tendai sects.
There are differing views as to just when Vajrayāna and its tantric
practice started. In the Tibetan tradition, it is claimed that the historical
Śākyamuni Buddha taught tantra, but as these are esoteric teachings,
Bodhnath Stupa, Kathmandu, Nepal
they were passed on orally first and only written down long after the
Buddha's other teachings. Nālandā University became a center for the
development of Vajrayāna theory and continued as the source of leading-edge Vajrayāna practices up through the
11th century. These practices, scriptures and theories were transmitted to China, Tibet, Indochina and Southeast
Asia. China generally received Indian transmission up to the 11th century including tantric practice, while a vast
amount of what is considered to be Tibetan Buddhism (Vajrayāna) stems from the late (9th–12th century) Nālandā
tradition.

In one of the first major contemporary academic treatises on the subject, Fairfield University professor Ronald M.
Davidson argues that the rise of Vajrayana was in part a reaction to the changing political climate in India at the
time. With the fall of the Gupta dynasty, in an increasingly fractious political environment, institutional Buddhism
had difficulty attracting patronage, and the folk movement led by siddhas became more prominent. After perhaps
two hundred years, it had begun to get integrated into the monastic establishment.[227]
Vajrayana combined and developed a variety of elements, a number of which had already existed for centuries.[228]
In addition to the Mahāyāna scriptures, Vajrayāna Buddhists recognise a large body of Buddhist Tantras, some of
which are also included in Chinese and Japanese collections of Buddhist literature, and versions of a few even in the
Pali Canon.
Buddhism 28

Buddhist texts
Buddhist scriptures and other texts exist in great variety. Different schools of Buddhism place varying levels of value
on learning the various texts. Some schools venerate certain texts as religious objects in themselves, while others
take a more scholastic approach. Buddhist scriptures are mainly written in Pāli, Tibetan, Mongolian, and Chinese.
Some texts still exist in Sanskrit and Buddhist Hybrid Sanskrit.
Unlike many religions, Buddhism has no single central text that is universally referred to by all traditions. However,
some scholars have referred to the Vinaya Pitaka and the first four Nikayas of the Sutta Pitaka as the common core
of all Buddhist traditions.[229] This could be considered misleading, as Mahāyāna considers these merely a
preliminary, and not a core, teaching. The Tibetan Buddhists have not even translated most of the āgamas (though
theoretically they recognize them) and they play no part in the religious life of either clergy or laity in China and
Japan.[230] Other scholars say there is no universally accepted common core.[231] The size and complexity of the
Buddhist canons have been seen by some (including Buddhist social reformer Babasaheb Ambedkar) as presenting
barriers to the wider understanding of Buddhist philosophy.
The followers of Theravāda Buddhism take the scriptures known as the Pāli Canon as definitive and authoritative,
while the followers of Mahāyāna Buddhism base their faith and philosophy primarily on the Mahāyāna sūtras and
their own vinaya. The Pāli sutras, along with other, closely related scriptures, are known to the other schools as the
āgamas.[232]
Over the years, various attempts have been made to synthesize a single Buddhist text that can encompass all of the
major principles of Buddhism. In the Theravada tradition, condensed 'study texts' were created that combined
popular or influential scriptures into single volumes that could be studied by novice monks. Later in Sri Lanka, the
Dhammapada was championed as a unifying scripture.
Dwight Goddard collected a sample of Buddhist scriptures, with the emphasis on Zen, along with other classics of
Eastern philosophy, such as the Tao Te Ching, into his 'Buddhist Bible' in the 1920s. More recently, Dr. Babasaheb
Ambedkar attempted to create a single, combined document of Buddhist principles in "The Buddha and His
Dhamma" [233]. Other such efforts have persisted to present day, but currently there is no single text that represents
all Buddhist traditions.

Pāli Tipitaka
The Pāli Tipitaka, which means "three baskets", refers to the Vinaya Pitaka, the Sutta Pitaka, and the Abhidhamma
Pitaka. The Vinaya Pitaka contains disciplinary rules for the Buddhist monks and nuns, as well as explanations of
why and how these rules were instituted, supporting material, and doctrinal clarification. The Sutta Pitaka contains
discourses ascribed to Gautama Buddha. The Abhidhamma Pitaka contains material often described as systematic
expositions of the Gautama Buddha's teachings.
The Pāli Tipitaka is the only early Tipitaka (Sanskrit: Tripiṭaka) to survive intact in its original language, but a
number of early schools had their own recensions of the Tipitaka featuring much of the same material. We have
portions of the Tipitakas of the Sārvāstivāda, Dharmaguptaka, Sammitya, Mahāsaṅghika, Kāśyapīya, and
Mahīśāsaka schools, most of which survive in Chinese translation only. According to some sources, some early
schools of Buddhism had five or seven pitakas.[234]
According to the scriptures, soon after the death of the Buddha, the first Buddhist council was held; a monk named
Mahākāśyapa (Pāli: Mahākassapa) presided. The goal of the council was to record the Buddha's teachings. Upāli
recited the vinaya. Ānanda, the Buddha's personal attendant, was called upon to recite the dhamma. These became
the basis of the Tripitaka. However, this record was initially transmitted orally in form of chanting, and was
committed to text in the last century BCE. Both the sūtras and the vinaya of every Buddhist school contain a wide
variety of elements including discourses on the Dharma, commentaries on other teachings, cosmological and
cosmogonical texts, stories of the Gautama Buddha's previous lives, and various other subjects.
Buddhism 29

Much of the material in the Canon is not specifically "Theravadin", but is instead the collection of teachings that this
school preserved from the early, non-sectarian body of teachings. According to Peter Harvey, it contains material
which is at odds with later Theravadin orthodoxy. He states: "The Theravadins, then, may have added texts to the
Canon for some time, but they do not appear to have tampered with what they already had from an earlier
period."[235]

Mahayana sutras
The Mahayana sutras are a very broad genre of Buddhist scriptures that
the Mahayana Buddhist tradition holds are original teachings of the
Buddha. Some adherents of Mahayana accept both the early teachings
(including in this the Sarvastivada Abhidharma, which was criticized
by Nagarjuna and is in fact opposed to early Buddhist thought[236]) and
the Mahayana sutras as authentic teachings of Gautama Buddha, and
claim they were designed for different types of persons and different
levels of spiritual understanding.

The Mahayana sutras often claim to articulate the Buddha's deeper, The Tripiṭaka Koreana in South Korea, an edition
more advanced doctrines, reserved for those who follow the of the Chinese Buddhist canon carved and
bodhisattva path. That path is explained as being built upon the preserved in over 81,000 wood printing blocks.

motivation to liberate all living beings from unhappiness. Hence the

name Mahāyāna (lit., the Great Vehicle).
According to Mahayana tradition, the Mahayana sutras were transmitted in secret, came from other Buddhas or
Bodhisattvas, or were preserved in non-human worlds because human beings at the time could not understand
them:[237]
Some of our sources maintain the authenticity of certain other texts not found in the canons of these schools
(the early schools). These texts are those held genuine by the later school, not one of the eighteen, which
arrogated to itself the title of Mahayana, 'Great Vehicle'. According to the Mahayana historians these texts
were admittedly unknown to the early schools of Buddhists. However, they had all been promulgated by the
Buddha. [The Buddha's] followers on earth, the sravakas ('pupils'), had not been sufficiently advanced to
understand them, and hence were not given them to remember, but they were taught to various supernatural
beings and then preserved in such places as the Dragon World.
Approximately six hundred Mahayana sutras have survived in Sanskrit or in Chinese or Tibetan translations. In
addition, East Asian Buddhism recognizes some sutras regarded by scholars to be of Chinese rather than Indian
origin.
Generally, scholars conclude that the Mahayana scriptures were composed from the 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",[238] five centuries after the historical Gautama Buddha. Some of these had their roots in other
scriptures composed in the 1st century BCE. 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, at least in India, at exactly
the same period, very different—in fact seemingly older—ideas and aspirations appear to be motivating actual
behavior, and old and established Hinnayana groups appear to be the only ones that are patronized and
supported."[238] These texts were apparently not universally accepted among Indian Buddhists when they appeared;
the pejorative label hinayana was applied by Mahayana supporters to those who rejected the Mahayana sutras.
Only the Theravada school does not include the Mahayana scriptures in its canon. As the modern Theravada school
is descended from a branch of Buddhism that diverged and established itself in Sri Lanka prior to the emergence of
the Mahayana texts, debate exists as to whether the Theravada were historically included in the hinayana
Buddhism 30

designation; in the modern era, this label is seen as derogatory, and is generally avoided.

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

List of Buddhism related topics in comparative studies

• Buddhism and Jainism
• Buddhism and Hinduism
• Buddhism and Christianity
• God in Buddhism (Buddhism, mysticism, and monotheism)
• Buddhism and Eastern teaching (Buddhism and East Asian teaching)
• Buddhism and psychology
• Buddhism and science
• Buddhist ethics (Buddhism and ethics)
• Buddhist philosophy (Buddhism and Western philosophy)
• Buddhism and Thelema[239]

Footnotes
[1] "Buddhism". (2009). In Encyclopædia Britannica. Retrieved November 26, 2009, from Encyclopædia Britannica Online Library Edition.
[2] "Nine Yana categorisation" (http:/ / www. rigpawiki. org/ index. php?title=Nine_yanas). Rigpawiki.org. 2011-08-17. . Retrieved 2011-10-24.
[3] Major Religions Ranked by Size (http:/ / www. adherents. com/ Religions_By_Adherents. html#Buddhism); U.S. State Department's
International Religious Freedom Report 2004. http:/ / www. state. gov/ g/ drl/ rls/ irf/ 2004/ Accessed 20 September 2008; Garfinkel, Perry.
"Buddha Rising", National Geographic Dec. 2005: 88–109; CIA - The World Factbook (https:/ / www. cia. gov/ library/ publications/
the-world-factbook/ geos/ xx. html#People)
[4] Lopez, Story of Buddhism. p. 239
[5] Lopez, Buddhism. p. 248
[6] Robinson et al., Buddhist Religions, page xx; Philosophy East and West, vol 54, ps 269f; Williams, Mahayana Buddhism, Routledge, 1st ed.,
1989, pp. 275f (2nd ed., 2008, p. 266)
[7] Padmasambhava, Jamgon Kongtrul, Erik Pema Kunsang (2004). Light of Wisdom (http:/ / books. google. com/ ?id=qjbBKG06To0C&
pg=PA111#v=onepage& q=). Rangjung Yeshe Publications. ISBN 978-962-7341-37-6. . Retrieved 2010-08-25.
[8] Swearer, Donald. Becoming the Buddha. 2004. p. 177
[9] Macmillan Encyclopedia of Buddhism Vol. 1, p. 352
[10] Lopez (1995). Buddhism in Practice. Princeton University Press. p. 16. ISBN 0-691-04442-2.
[11] Carrithers, Michael. "The Buddha", in the Oxford University paperback Founders of Faith, 1986, p. 10.
[12] Armstrong, Karen (September 28, 2004). Buddha. Penguin Press. p. xii. ISBN 0-14-303436-7.
[13] Richard Gombrich, Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo. Routledge and Kegan Paul, 1988,
page 49.
[14] UNESCO, Lumbini is the birthplace of the Lord Buddha (http:/ / whc. unesco. org/ en/ list/ 666), Gethin Foundations, p. 19, 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: "... this is where the Buddha, sage of the Śākyas (Śākyamuni), was born."
[15] For instance, Gethin Foundations, p. 14, states: "The earliest Buddhist sources state that the future Buddha was born Siddhārtha Gautama
(Pali Siddhattha Gotama), the son of a local chieftain—a rājan—in Kapilavastu (Pali Kapilavatthu) what is now the Indian–Nepalese border."
However, Professor Gombrich (Theravāda Buddhism, p. 1) and the old but specialized study by Edward Thomas, The Life of the Buddha,
ascribe the name Siattha/fitta to later sources.
[16] Kohn, Michael (1991). The Shambhala Dictionary of Buddhism and Zen. Shambhala. p. 143. ISBN 0-87773-520-4.
[17] "The Middle Way of the Buddha" (http:/ / www. buddhamind. info/ leftside/ arty/ his-life/ middle. htm). Buddhamind.info. . Retrieved
2011-10-24.
Buddhism 31

[18] "Buddhism - The Middle Path" (http:/ / www. buddhanet. net/ cbp2_f4. htm). Buddhanet.net. . Retrieved 2011-10-24.
[19] Keown, Dictionary of Buddhism, p. 267
[20] Skilton, Concise, p. 25
[21] Armstrong, p. xiii.
[22] Waterhouse, David (2005). The origins of Himalayan studies: Brian Houghton Hodgson in Nepal and Darjeeling, 1820-1858 (http:/ / www.
amazon. com/ dp/ 0415312159/ ). Routledge via Amazon Look Inside. p. 53. ISBN 0-415-31215-9. .
[23] Armstrong, p. 42.
[24] "The Soka Gakkai Dictionary of Buddhism: karma" (http:/ / www. sgilibrary. org/ search_dict. php?id=1166). Soka Gakkai International. .
Retrieved January 12, 2011.
[25] The idea of reincarnation existed in the Upanishads, in Hinduism and Taoism as well as ancient predecessors of Christianity and Judaism, in
Das, Surya (1998). Awakening the Buddha Within: Tibetan Wisdom for the Western World (http:/ / www. amazon. com/ dp/ 0767901576/ ).
Broadway Books. p. 110. ISBN 0-7679-0157-6. .
[26] Johnson, Larry. "Buddhist Yoga" (http:/ / www. nowyoga. com/ pages/ buddhistyoga. html). Now Yoga. . Retrieved January 12, 2011.
[27] Journal of Buddhist Ethics: "Zen as a Social Ethics of Responsiveness" (http:/ / www. buddhistethics. org/ 13/ zse1-kasulis. pdf) (PDF), T.
P. Kasulis, Ohio State University
[28] Harvey, Introduction to Buddhism, p. 40
[29] Dr. Richard K. Payne (ed.), Tantric Buddhism in East Asia, Wisdom Publications, Boston, 2006, p. 74
[30] Keown, Buddhism, Oxford University Press, 1996, p. 107
[31] Harvey, Introduction to Buddhism, p. 34
[32] Macmillan Encyclopedia of Buddhism (Volume Two), p. 711
[33] The 31 Planes of Existence (http:/ / www. buddhanet. net/ pdf_file/ allexistence. pdf) (PDF), Ven. Suvanno Mahathera
[34] Harvey, Introduction to Buddhism, p. 33
[35] André Bareau, Les Sectes bouddhiques du Petit Véhicule, École Française d'Extrême-Orient, Saigon, 1955, pp. 212–223: the top of p. 212
says: "Here are the theses of the Theravadins of the Mahavihara"; then begins a numbered list of doctrines over the following pages, including
on p. 223: "There are only five destinies ... the kalakanjika asuras have the same colour, same nourishment, same foods, same lifespan as the
petas, with whom ... they marry. As for the Vepacittiparisa, they have the same colour, same nourishment, same foods, same lifespan as the
gods, with whom they marry."(Translated from the French)
[36] Macmillan Encyclopedia of Buddhism. Vol. 1, p. 377
[37] The Connected Discourses of the Buddha. A Translation of the Samyutta Nikaya, Bhikkhu Bodhi, Translator. Wisdom Publications.
[38] Thera, Piyadassi (1999). "Dhammacakkappavattana Sutta" (http:/ / www. accesstoinsight. org/ tipitaka/ sn/ sn56/ sn56. 011. piya. html). The
Book of Protection. Buddhist Publication Society. . In what is said in Theravāda to be the Buddha's first sermon, the Dhammacakkappavattana
Sutta, which was given to the five ascetics with whom he had practiced austerities. He talks about the Middle Way, the noble eightfold path
and the Four Noble Truths.
[39] See for example: The Four Noble Truths (http:/ / www. thebigview. com/ buddhism/ fourtruths. html)
[40] Gethin, Foundations, p. 60
[41] (2004), Volume One, p. 296
[42] Harvey, Introduction, p. 47
[43] Hinnels, John R. (1998). The New Penguin Handbook of Living Religions. London: Penguin Books. pp. 393f. ISBN 0-14-051480-5.
[44] Harvey, Introduction to Buddhism, p. 92
[45] Armstrong, p. 77.
[46] Nhat Hahn, Thich, p. 36.
[47] Roth, Beth. "Family Dharma: A Bedtime Ritual" (http:/ / www. tricycle. com/ online-exclusive/ family-dharma-bedtime-ritual). Tricycle
(Tricycle Foundation). . Retrieved January 11, 2011.
[48] Chodron, Pema (2002). The Places that Scare You: A Guide to Fearlessness in Difficult Times (http:/ / www. amazon. com/ dp/
1570629218/ ). Shambhala via Amazon Look Inside. p. 37. ISBN 1-57062-921-8. .
[49] "Unit Six: The Four Immeasurables" (http:/ / www. buddhanet. net/ e-learning/ buddhism/ bs-s15. htm). Buddha Dharma Education
Association & Buddhanet. . and "Unit Six: Loving-Kindness" (http:/ / www. buddhanet. net/ e-learning/ buddhism/ pbs2_unit06. htm). Buddha
Dharma Education Association & Buddhanet. . Retrieved January 10, 2011.
[50] "A View on Buddhism: The Four Immeasurables" (http:/ / viewonbuddhism. org/ immeasurables_love_compassion_equanimity_rejoicing.
html). Rudy Harderwijk (viewonbuddhism.org). . Retrieved January 11, 2011.
[51] Kohn, Shambhala, pp. 131, 143
[52] Jeffrey Po, "Is Buddhism a Pessimistic Way of Life?" (http:/ / www. 4ui. com/ eart/ 172eart1. htm)
[53] Rahula, Walpola (1959). "Chapter 2". What the Buddha Taught. Grove Press. ISBN 0-8021-3031-3.
[54] Prebish, Charles (1993). Historical Dictionary of Buddhism. The Scarecrow Press. ISBN 0-8108-2698-4.
[55] Keown, Damien (2003). Dictionary of Buddhism. Oxford University Press. ISBN 0-19-860560-9.
[56] Thanissaro Bhikkhu, The Not-Self Strategy (http:/ / www. accesstoinsight. org/ lib/ authors/ thanissaro/ notself. html), See Point 3 – The
Canon quote Thanissaro Bhikkhu draws attention to is the Sabbasava Sutta (http:/ / www. accesstoinsight. org/ tipitaka/ mn/ mn. 002. than.
html#ayoniso).
Buddhism 32

[57] This twelve nidana scheme can be found, for instance, in multiple discourses in chapter 12 of the Samyutta Nikaya—Nidana Vagga (e.g., see
SN 12.2, Thanissaro, 1997a) (http:/ / www. accesstoinsight. org/ tipitaka/ sn/ sn12/ sn12. 002. than. html). Other "applications" of what might
be termed "mundane dependent origination" include the nine-nidana scheme of Digha Nikaya 15 (e.g., Thanissaro, 1997b) (http:/ / www.
accesstoinsight. org/ tipitaka/ dn/ dn. 15. 0. than. html) and the ten-nidana scheme of Samyutta Nikaya 12.65 (e.g., Thanissaro, 1997c). (http:/ /
www. accesstoinsight. org/ tipitaka/ sn/ sn12/ sn12. 065. than. html) So-called "transcendental dependent origination" (also involving twelve
nidanas) is described in Samyutta Nikaya 12.23 (e.g., see Bodhi, 1995). (http:/ / www. accesstoinsight. org/ lib/ authors/ bodhi/ wheel277.
html) 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").
[58] Harvey, Introduction to Buddhism, page 56
[59] Harvey, Introduction to Buddhism, p. 57
[60] Harvey, Introduction to Buddhism, p. 58
[61] Harvey, Introduction to Buddhism, p. 59
[62] Harvey, Introduction to Buddhism, p. 60
[63] Christian Lindtner, Master of Wisdom. Dharma Publishing 1997, p. 324.
[64] Dan Lusthaus, "What is and isn't Yogacara" (http:/ / www. acmuller. net/ yogacara/ articles/ intro-uni. htm)
[65] Williams, Paul. Buddhist Thought. Routledge 2000, page 161.
[66] raga, Pali-English Dictionary (http:/ / dsal. uchicago. edu/ cgi-bin/ philologic/ getobject. pl?c. 3:1:489. pali), The Pali Text Society
[67] dosa, Pali-English Dictionary (http:/ / dsal. uchicago. edu/ cgi-bin/ philologic/ getobject. pl?c. 1:1:2598. pali), The Pali Text Society
[68] moha, Pali-English Dictionary (http:/ / dsal. uchicago. edu/ cgi-bin/ philologic/ getobject. pl?c. 3:1:229. pali), The Pali Text Society
[69] Richard F. Gombrich, How Buddhism Began, Munshiram Manoharlal, 1997, p. 67
[70] "''Access to Insight'', a Theravada Buddhist website, discusses Buddha Eras" (http:/ / www. accesstoinsight. org/ lib/ authors/ bullitt/ bfaq.
html#maitreya). Accesstoinsight.org. 2010-06-05. . Retrieved 2010-08-25.
[71] "Gautama Buddha discusses the Maitreya Buddha in the Tipitaka" (http:/ / www. accesstoinsight. org/ tipitaka/ dn/ dn. 26. 0. than. html).
Accesstoinsight.org. 2010-06-08. . Retrieved 2010-08-25.
[72] Kogen Mizuno, Essentials of Buddhism, Shunju-sha, 1972, English translation, Kosei, Tokyo, 1996, p. 57
[73] Dispeller of Delusion. Vol. II. Pali Text Society, p. 184
[74] Harvey, p. 170
[75] Zen Buddhism: A History (India and China) by Heinrich Dumoulin, James W. Heisig, Paul F. Knitter (page 22)
[76] 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.
[77] Alexander Wynne, The Origin of Buddhist Meditation. Routledge, 2007, page 73.
[78] Alexander Wynne, The Origin of Buddhist Meditation. Routledge, 2007, page 105.
[79] Michael Carrithers, The Buddha. Taken from Founders of Faith, published by Oxford University Press, 1986, page 30.
[80] Alexander Wynne, The origin of Buddhist meditation. Routledge, 2007, p. 72.
[81] Dharmacarini Manishini, Western Buddhist Review. Accessed at http:/ / www. westernbuddhistreview. com/ vol4/ kamma_in_context. html
[82] Richard Gombrich, Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo. Routledge and Kegan Paul, 1988,
page 44.
[83] Johannes Bronkhorst, The Two Traditions of Mediation in Ancient India. Franz Steiner Verlag Weisbaden GmbH, pages 1-17.
[84] Randall Collins, The Sociology of Philosophies: A Global Theory of Intellectual Change. Harvard University Press, 2000, page 199 (http:/ /
books. google. com/ books?id=2HS1DOZ35EgC& pg=PA177& source=gbs_toc_r& cad=0_0#PPA199,M1).
[85] Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, page 51.
[86] Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, page 56.
[87] Bhikku, Thanissaro (2001). "Refuge" (http:/ / www. accesstoinsight. org/ lib/ authors/ thanissaro/ refuge. html#goi). An Introduction to the
Buddha, Dhamma, & Sangha. Access to Insight. .
[88] Middle-Length Discourses of the Buddha, tr. Nanamoli, rev. Bodhi, Wisdom Publications, 1995, pp. 708f
[89] Professor C.D. Sebastian, Metaphysics and Mysticism in Mahayana Buddhism, Sri Satguru Publications, Bibliotheca Indo-Buddhica Series
No. 238, Delhi, 2005, p. 83
[90] Professor C.D. Sebastian, Metaphysics and Mysticism in Mahayana Buddhism, Delhi, 2005, p. 82
[91] 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
[92] Stewart McFarlane in Peter Harvey, ed., Buddhism. Continuum, 2001, page 187.
[93] Stewart McFarlane in Peter Harvey, ed., Buddhism. Continuum, 2001, pages 195-196.
[94] 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.
[95] Richard Gombrich, Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo. Routledge and Kegan Paul, 1988,
page 89. He is quoting Carrithers.
[96] B. Alan Wallace, Contemplative Science. Columbia University Press, 2007, p. 81.
[97] Welch, Practice of Chinese Buddhism, Harvard, 1967, p. 396
[98] Peter Harvey, An Introduction to Buddhism. Cambridge University Press, 1990, page 144.
Buddhism 33

[99] Damien Keown, Charles S Prebish, editors, Encyclopedia of Buddhism. Routledge, 2007. p. 502
[100] 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.
[101] 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 ...".
[102] 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."
[103] (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).
[104] Kosho Uchiyama, Opening the Hand of Thought: Approach to Zen, Penguin Books, New York, 1993, p. 98
[105] Harvey, Introduction, pp. 165f
[106] Williams, Mahayana Buddhism, Routledge, 1st ed., 1989, p. 185
[107] Routledge Encyclopedia of Buddhism, p. 781 .
[108] Gethin, Sayings of the Buddha, Oxford University Press, 2008, p. xv
[109] Encyclopædia Britannica Online. Buddhism: The foundations of Buddhism: The cultural context. Retrieved 19-07-2009.
[110] 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.
[111] Warder, A.K. 2000. Indian Buddhism. P.32
[112] 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."
[113] 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."
[114] "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.
[115] 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."
[116] 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.
[117] 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.
[118] 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.
[119] "The sudden appearance of this theory [of karma] in a full-fledged form is likely to be 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.
[120] Satapatha Brahmana 13.8.1.5
[121] Oldenburg, Hermann, The Doctrine of the Upanishads and Early Buddhism, 1915, reprinted 1991 by Shridhar B. Shrotri, Delhi, Motilalal
Banardass
[122] 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
[123] Warder, A.K. 2000. Indian Buddhism. P.30-32
[124] Warder, A.K. 2000. Indian Buddhism. P.39
Buddhism 34

[125] Warder, A.K. Indian Buddhism. P.33

[126] Walpola Rahula, What the Buddha Taught, pages 9-10.
[127] "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.
[128] Richard Gombrich, Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo. Routledge and Kegan Paul, 1988,
page 85.
[129] Richard Francis Gombrich, How Buddhism began: the conditioned genesis of the early teachings Continuum International Publishing
Group, 1996, pages 38-39
[130] Michael Carrithers, The Buddha, 1983, pages 41-42. Found in Founders of Faith, Oxford University Press, 1986.
[131] Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, page 21.
[132] Encyclopædia Britannica Online. Vedic religion. Retrieved 19-07-2009.
[133] Warder, A.K. 2000. Indian Buddhism. P.35
[134] A History of Indian Buddhism — Hirakawa Akira (translated and edited by Paul Groner) - Motilal Banarsidass Publishers, Delhi, 1993, p.
7
[135] Mitchell, Buddhism, Oxford University Press, 2002, p. 34 & table of contents
[136] Skorupski, Buddhist Forum, vol I, Heritage, Delhi/SOAS, London, 1990, p. 5; Journal of the International Association of Buddhist Studies,
vol 21 (1998), part 1, pp. 4, 11
[137] see also the book Bones, Stones, and Buddhist Monks, University of Hawai'i Press, by Dr Gregory Schopen
[138] Encyclopedia of Religion, Macmillan, New York, sv Councils, Buddhist
[139] Journal of the Pāli Text Society, volume XVI, p. 105)
[140] Janice J. Nattier and Charles S. Prebish, 1977. Mahāsāṅghika Origins: the beginnings of Buddhist sectarianism in History of Religions,
Vol. 16, pp. 237–272
[141] Harvey, Introduction to Buddhism, p. 74
[142] "Abhidhamma Pitaka." Encyclopædia Britannica. Ultimate Reference Suite. Chicago: Encyclopædia Britannica, 2008.
[143] Encyclopedia of Buddhism. Routledge. p. 485.
[144] Keown, Damien (1996). Buddhism: A Very Short Introduction. Oxford University Press. pp. 58, 61. ISBN 978-0-19-285386-8.
[145] Akira, Hirakawa (translated and edited by Paul Groner) (1993. A History of Indian Buddhism. Delhi: Motilal Banarsidass: p. 260
[146] Akira, Hirakawa (1993), A History of Indian Buddhism: From Sakyamuni to Early Mahayana: p. 271
[147] "One of the most frequent assertions about the Mahayana ... is that it was a lay-influenced, or even lay-inspired and dominated, movement
that arose in response to the increasingly closed, cold, and scholastic character of monastic Buddhism. This, however, now appears to be
wrong on all counts." Macmillan Encyclopedia of Buddhism (2004): p. 494
[148] Nattier, Jan (2003), A few good men: the Bodhisattva path according to the Inquiry of Ugra: p. 193-194
[149] Williams, Paul (2008) Mahayana Buddhism: The Doctrinal Foundations: p. 4-5
[150] Williams, Paul (2000) Buddhist Thought: A Complete Introduction to the Indian Tradition: p. 97
[151] Williams, Paul (2008) Mahāyāna Buddhism: The Doctrinal Foundations: p. 5
[152] "The most important evidence — in fact the only evidence — for situating the emergence of the Mahayana around the beginning of the
common era was not Indian evidence at all, but came from China. Already by the last quarter of the 2nd century CE, there was a small,
seemingly idiosyncratic collection of substantial Mahayana sutras translated into what Erik Zürcher calls 'broken Chinese' by an Indoscythian,
whose Indian name has been reconstructed as Lokaksema." Macmillan Encyclopedia of Buddhism (2004): p. 492
[153] Akira, Hirakawa (translated and edited by Paul Groner) (1993. A History of Indian Buddhism. Delhi: Motilal Banarsidass: p. 263, 268
[154] "The south (of India) was then vigorously creative in producing Mahayana Sutras" – Warder, A.K. (3rd edn. 1999). Indian Buddhism: p.
335.
[155] Akira, Hirakawa (translated and edited by Paul Groner) (1993. A History of Indian Buddhism. Delhi: Motilal Banarsidass: p. 253
[156] A History of Indian Buddhism — Hirakawa Akira (translated and edited by Paul Groner) - Motilal Banarsidass Publishers, Delhi, 1993, p.
8,9
[157] Peter Harvey, "An Introduction to Buddhism." Cambridge University Press, 1993, page 95.
[158] Dan Lusthaus, Buddhist Phenomenology. Routledge, 2002, pages 236-237.
[159] Peter Harvey, "An Introduction to Buddhism." Cambridge University Press, 1993, page 113. "There were no great Indian teachers
associated with this strand of thought."
[160] A History of Indian Buddhism — Hirakawa Akira (translated and edited by Paul Groner) - Motilal Banarsidass Publishers, Delhi, 1993, p.
9
[161] Gombrich, Theravada Buddhism, Routledge, 2nd ed, 2006, page 135
[162] Zürcher (1972), pp. 22-27.
[163] Hill (2009), p. 30, for the Chinese text from the Hou Hanshu, and p. 31 for a translation of it.
[164] Zürcher (1972), p. 23.
[165] Carol E. Henderson, Culture and Customs of India. Greenwood Publishing Group, 2002, page 42.
[166] Joseph B. Tamney in William H. Swatos, editor, Encyclopedia of Religion and Society. Rowman Altamira, 1998, page 68.
Buddhism 35

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Robinson & Johnson (1982) divide their book into two parts: Part One is entitled "The Buddhism of South Asia" (which pertains to Early
Buddhism in India); and, Part Two is entitled "The Development of Buddhism Outside of India" with chapters on "The Buddhism of Southeast
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[214] Cousins, L.S. (1996); Buswell (2003), Vol. I, p. 82; and, Keown & Prebish (2004), p. 107. See also, Gombrich (1988/2002), p. 32:
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[215] Williams (2000, pp. 6-7) writes: "As a matter of fact Buddhism in mainland India itself had all but ceased to exist by the thirteenth century
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[216] Gethin, Foundations, page 1
[217] Hawkins, p. 88.
[218] Clarke & Beyer, The World's Religions, Routledge, 2009, page 86
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[223] Mall, Linnart. Studies in the Astasahasrika Prajnaparamita and Other Essays. Motilal Banarsidass. 2005. pp. 53-54.
[224] Hirakawa, Akira. A History of Indian Buddhism: from Śākyamuni to Early Mahāyāna. Motilal Banarsidass. 2007. p. 297.
[225] Conze, Edward. The Perfection of Wisdom in Eight Thousand Lines and its Verse Summary. Grey Fox Press. 2001. p. 89.
[226] The Bodhisattva Vow: A Practical Guide to Helping Others, pages 4-12, Tharpa Publications (2nd. ed., 1995) ISBN 978-0-948006-50-0
[227] Davidson, Ronald M. (2003). Indian Esoteric Buddhism: A Social History of the Tantric Movement. New York: Columbia University
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[228] Prebish & Keown, Introducing Buddhism, page 89
[229] A.K. Warder, Indian Buddhism, 3rd edition (2000)
[230] Eliot, Japanese Buddhism, Edward Arnold, London, 1935, page 16
[231] Gethin, Sayings of the Buddha, Oxford University Press, 2008, page xiv
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[235] Peter Harvey, The Selfless Mind. Curzon Press, 1995, page 9.
[236] David Kalupahana, "Sarvastivada and its theory of sarvam asti." University of Ceylon Review 24 1966, 94-105.
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Image Sources, Licenses and Contributors

Image:Dharma_Wheel.svg  Source: http://en.wikipedia.org/w/index.php?title=File:Dharma_Wheel.svg  License: Creative Commons Attribution-ShareAlike 3.0 Unported  Contributors:
user:Esteban.barahona, user:Shazz
File:Gandhara Buddha (tnm).jpeg  Source: http://en.wikipedia.org/w/index.php?title=File:Gandhara_Buddha_(tnm).jpeg  License: Public domain  Contributors: User:World Imaging
File:Le grand départ.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Le_grand_départ.jpg  License: unknown  Contributors: Ddalbiez
File:Bodhitree.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Bodhitree.jpg  License: Creative Commons Attribution-Sharealike 3.0  Contributors: Tevaprapas
File:Monastery around Dhamek stupa, Sarnath.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Monastery_around_Dhamek_stupa,_Sarnath.jpg  License: Creative Commons
Attribution 2.0  Contributors: R. M. Calamar from Brooklyn, New York, USA
File:Mahaparinirvana.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Mahaparinirvana.jpg  License: Creative Commons Attribution-Sharealike 2.5  Contributors: myself
File:Bhavachakra.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Bhavachakra.jpg  License: Public Domain  Contributors: Mladifilozof
File:Kushinara1.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Kushinara1.jpg  License: Creative Commons Attribution-Sharealike 2.5  Contributors: myself
File:Dharma Wheel.svg  Source: http://en.wikipedia.org/w/index.php?title=File:Dharma_Wheel.svg  License: Creative Commons Attribution-ShareAlike 3.0 Unported  Contributors:
user:Esteban.barahona, user:Shazz
File:Debating Monks.JPG  Source: http://en.wikipedia.org/w/index.php?title=File:Debating_Monks.JPG  License: GNU Free Documentation License  Contributors: Rhaessner, Takeaway, Wst
File:Mahabodhitemple.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Mahabodhitemple.jpg  License: unknown  Contributors: Myselff
File:Buddha in Haw Phra Kaew.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Buddha_in_Haw_Phra_Kaew.jpg  License: Public Domain  Contributors: User:Tevaprapas
File:Buddha-Footprint.jpeg  Source: http://en.wikipedia.org/w/index.php?title=File:Buddha-Footprint.jpeg  License: Public domain  Contributors: Beta m common, Conscious, Look2See1,
Shoulder-synth, Tintazul, Wst, 1 anonymous edits
File:StandingBuddha.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:StandingBuddha.jpg  License: Public Domain  Contributors: Bukk, Eug, Gryffindor, Kilom691, Officer, Paddy,
Quadell, Ranveig, Samulili, Siebrand, Tsui, Vassil, 1 anonymous edits
File:Chinese Buddhist Monks Ceremony Hangzhou.jpeg  Source: http://en.wikipedia.org/w/index.php?title=File:Chinese_Buddhist_Monks_Ceremony_Hangzhou.jpeg  License: Creative
Commons Attribution-Sharealike 2.0  Contributors: Jon Bragg
File:Rank celebration of Thai Buddhist monk 1.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Rank_celebration_of_Thai_Buddhist_monk_1.jpg  License: Creative Commons
Attribution 3.0  Contributors: Tevaprapas, Xupu
File:ElloraPuja.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:ElloraPuja.jpg  License: Creative Commons Attribution-Sharealike 2.0  Contributors: andihefti
File:A view of Ruined Buddhist temple on hilltop at ---File---Ramatheertham Vizianagaram AP India.jpg  Source:
http://en.wikipedia.org/w/index.php?title=File:A_view_of_Ruined_Buddhist_temple_on_hilltop_at_---File---Ramatheertham_Vizianagaram_AP_India.jpg  License: Creative Commons Zero
 Contributors: Adityamadhav83
File:Rock-cut Lord --Buddha-- Statue at Bojjanakonda near Anakapalle of Visakhapatnam dist in AP.jpg  Source:
http://en.wikipedia.org/w/index.php?title=File:Rock-cut_Lord_--Buddha--_Statue_at_Bojjanakonda_near_Anakapalle_of_Visakhapatnam_dist_in_AP.jpg  License: Creative Commons
Attribution 3.0  Contributors: Adityamadhav83
File:Buddhaghosa offering his commentaries.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Buddhaghosa_offering_his_commentaries.jpg  License: Creative Commons
Attribution 3.0  Contributors: Chielbuseyne
File:BuddhistTriad.JPG  Source: http://en.wikipedia.org/w/index.php?title=File:BuddhistTriad.JPG  License: Creative Commons Attribution-ShareAlike 3.0 Unported  Contributors: Kilom691,
Vassil, World Imaging, 2 anonymous edits
File:Taller Buddha of Bamiyan before and after destruction.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Taller_Buddha_of_Bamiyan_before_and_after_destruction.jpg
 License: Creative Commons Attribution-Sharealike 3.0  Contributors: Buddha_Bamiyan_1963.jpg: UNESCO/A Lezine; Original uploader was Tsui at de.wikipedia. Later version(s) were
uploaded by Liberal Freemason at de.wikipedia. Buddhas_of_Bamiyan4.jpg: Carl Montgomery derivative work: Zaccarias (talk)
File:Asoka Kaart.gif  Source: http://en.wikipedia.org/w/index.php?title=File:Asoka_Kaart.gif  License: Public Domain  Contributors: Original uploader was Dhammajoti at nl.wikipedia
File:MenandrosCoin.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:MenandrosCoin.jpg  License: Public Domain  Contributors: Alexandrin, Dorieo, Jastrow, Uploadalt, World
Imaging
File:Bon shim.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Bon_shim.jpg  License: Creative Commons Attribution-Sharealike 3.0,2.5,2.0,1.0  Contributors: Branislav Sobotka
File:Buddhist distribution.png  Source: http://en.wikipedia.org/w/index.php?title=File:Buddhist_distribution.png  License: Public Domain  Contributors: TheGreenEditor
File:Young Mo nk s.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Young_Mo_nk_s.jpg  License: Creative Commons Attribution-Sharealike 3.0  Contributors: User:Ppyoonus
Image Sources, Licenses and Contributors 41

File:Central Asian Buddhist Monks.jpeg  Source: http://en.wikipedia.org/w/index.php?title=File:Central_Asian_Buddhist_Monks.jpeg  License: Public Domain  Contributors: Beta m common,
Colegota, DhJ, Gryffindor, HéctorTabaré, Infrogmation, Kanguole, Shakko, Takeaway, Tsui, 2 anonymous edits
File:Japanese buddhist monk by Arashiyama cut.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Japanese_buddhist_monk_by_Arashiyama_cut.jpg  License: Public Domain
 Contributors: Amagase, Berrucomons, Econt, Howcheng, JuTa, Kam Solusar, Marubatsu, Mattes, Morio, Skipjack, Smial, Thermos, Tony Wills, Wst, Xupu, 10 anonymous edits
File:IMG 0361 Kathmandu Bodnath.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:IMG_0361_Kathmandu_Bodnath.jpg  License: Creative Commons Attribution-Sharealike 2.5
 Contributors: Luca Galuzzi (Lucag)
File:Korea-Haeinsa-Tripitaka Koreana-01.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Korea-Haeinsa-Tripitaka_Koreana-01.jpg  License: Creative Commons Attribution 2.0
 Contributors: Lauren Heckler (the Flickr ID is malpuella) at Flicker

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