Yamila Diaz

Soon after, she was modelling for Victoria's Secret. Lama Surya Das is a prominent Western-born teacher continuing to bring the teachings of Buddhism to Westerners. After working in Milan for a few years, in 1999, she was featured in the Sports Illustrated Swimsuit Calendar. Another example of a school evolving new idioms for the transmission of the dharma is the Friends of the Western Buddhist Order, founded by Sangharakshita. Yamila Diaz (born March 9, 1976) is a professional model of Lebanese and Spanish descent. Born in Argentina to a doctor father and a nurse mother, Diaz was studying economics in Buenos Aires when she was spotted by a modeling agency scout. Chögyam Trungpa, the founder of the Shambhala meditation movement, claimed in his teachings that his intention was to strip the ethnic baggage away form traditional methods of working with the mind and to deliver the essence of those teachings to his western students. This dynamic aspect is particularly evident today in the West.

A distinctive feature of Buddhism has been the continuous evolution of the practice as it was transmitted from one country to another. Buddhism had become the fastest-growing religion in Australia and many other Western nations by the 1990s, in contrast to the steady decline of traditional western beliefs (see Christianity). This Tibetan form of Buddhism proved especially intriguing to quite a number of westerners. During and after the Chinese occupation of Tibet, many of them fled to Nepal and India, including most renown Buddhist masters.

Many people, including celebrities, traveled to Asia in pursuit of gurus and ancient wisdom. The cultural re-evaluations of the hippie generation in the late 1960s and early 1970s led to a re-discovery of Buddhism, which seemed to promise a natural path to awareness and enlightenment. The Buddhist Society, London was founded by Christmas Humphreys in 1924. See the article on Buddhism in America for further information.

Hired as cheap labor for the railroads and other expanding industries, they established temples in their settlements along the rail lines. The first Buddhists to arrive in the United States were Chinese. In 1899 Gordon Douglas became the first Westerner to be ordained as a Buddhist monk. The flag was accepted as the International Buddhist Flag by the 1952 World Buddhist Congress.

Its stripes symbolise universal compassion, the middle path, blessings, purity and liberation, wisdom, and the conglomeration of these. In 1880 J.R. de Silva and Henry Steel Olcott designed the International Buddhist flag to celebrate the revival of Buddhism in Sri Lanka. At first Western Buddhology was hampered by poor translations (often translations of translations), but soon Western scholars began to learn Asian languages and translate Asian texts. Spiritual enthusiasts enjoyed what they saw as the exotic and mystical tone of the Asian traditions.

German writer Hermann Hesse also showed great interest in the eastern religion, even writing a book entitled Siddhartha. These included the pessimistic German philosopher Schopenhauer and the American philosopher Henry David Thoreau, who translated a Buddhist sutra from French into English. In the latter half of the 19th century, Buddhism (along with many other of the world's religions and philosophies) came to the attention of Western intellectuals. Buddhist organizations in Asia frequently are well-funded and enjoy support from the wealthy and influential. In some cases, this has led critics to charge that certain monks and organizations are too closely associated with the powerful and are neglecting their duties to the poor.

While in the West Buddhism is often seen as exotic and progressive, in the East Buddhism is regarded as familiar and part of the establishment. Kalmykia, while geographically located in Europe, is culturally closely related to Mongolia and thus its Buddhism is more properly grouped with Asian than with Western Buddhism. Vajrayāna is predominant in Tibet, Mongolia, portions of Siberia and portions of India, especially those areas bordering Tibet. It has seats in Malaysia and Singapore.

Theravāda predominates in most of Southeast Asia, including Burma, Cambodia, Laos and Thailand, as well as Sri Lanka. In northern Asia, Mahāyāna remains the most common form of Buddhism in China, Japan, Korea, Vietnam, Malaysia, (parts of) Indonesia and Singapore. Estimates of the number of Buddhists vary between 230 and 500 million, with 350 million as the most commonly cited figure. [4] (http://www.adherents.com/Religions_By_Adherents.html). Dialogues between the Buddha's disciples and Mahāvīra are recorded in Jain texts, and dialogues between Mahāvīra's disciples and the Buddha are included in Buddhist texts.

One of its two most revered teachers, Mahāvīra (599 - 527 BC), was a senior contemporary of the Buddha whose philosophy, sometimes described as dynamism or vitalism, was a blend of the earlier Jain teacher Pārśvanātha's order and the reforms instituted by Mahavira himself. Jainism is an ancient religion and school of thought that predates Buddhism. Some Muslims believe that Gautama Buddha is Dhul-Kifl, one of the prophets mentioned in the Qur'an. Siddhartha Gautama is thought to have been sanctified by the Roman Catholic Church as Saint Josaphat based on a mistaken account of his conversion to Christianity.

The Bahá'í Faith states he was an independent Manifestation of God. In the Japanese religion of Shintoism Buddha is seen as a Kami (god). Traditionally, there has been a sharp distinction between Buddhism and what is today called "Hinduism"; this distinction is more accurately between Astika and Nastika philosophies, that is, philosophies in India which either affirmed the Vedas as divinely revealed scriptures or else regarded them as fallible human inventions. Thus Buddhism is essentially a heresy vis à vis orthodox Indian philosophy, though there are many syncretic or ecumenical tendencies within either group which are accepting of the beliefs and practices of the other. The avatar theory came into existence in approximately the 9th century CE.

This is not a majority view, however. Some Hindus (primarily in the northern regions of India) believe that Gautama is the 9th incarnation (see avatar) of Vishnu; there are accounts of the Buddha as an incarnation of Vishnu that are pro- and anti-Buddhist (i.e., either that Vishnu "really meant" what he said while incarnated as Buddha or that he was intentionally tricking those who follow unorthodox doctrines). Donated to the British Library in 1994, they are now being studied in a joint project at the University of Washington[3] (http://depts.washington.edu/ebmp/). These fragments, written on birch bark, are dated to the 1st century and have been compared to the Dead Sea scrolls in importance.

Recently an important archaeological discovery was made, consisting of the earliest known Buddhist manuscripts, recovered from somewhere near ancient Gandhara in northwest Pakistan. Vajrayāna practitioners also study distinctive texts such as the Buddhist tantras. This is split into those texts attributed to be authored by the Buddha (Kanjur), and those texts which are understood to be commentaries by Indian practitioners (Tenjur). Arguably the most thorough compilation of Mahayana works is found in the Tibetan canon.

These included, for example, in Korea, some of the writings of Jinul, and in Japan, works such as Dogen's Shobogenzo. In the course of the development of Korean Buddhism and Japanese Buddhism, further important texts were composed. Later writings include the Linji Lu of Chan master Linji. On the other hand, there were texts, such as the Platform Sutra and the Sutra of Perfect Enlightenment did not pretend to be of Indian origin, but are widely accepted as valid scriptures on their own merits.

Some of these works are considered by modern scholars to be spurious. The Mahāyāna corpus of sutras further expanded after Buddhism was transmitted to China, where the existing texts were translated, and new texts were composed for the purpose of adapting the Indian tradition to the East Asian philosophical mindset. Many of the Mahayana sutras were translated into Tibetan and classical Chinese and are also now read in the West. These include the Perfection of Wisdom Sutras, the Avataṃsaka, the Lotus Sutra, the Vimalakīrti Sutra, and the Nirvana Sutra.

The appearance of the Mahāyāna tradition brought with it a collection of new texts, composed in Buddhist Hybrid Sanskrit, many of which were also described as actual sermons of the Buddha. Full versions of the original text[1] (http://jbe.gold.ac.uk/palicanon.html) and partial English translations[2] (http://www.accesstoinsight.org/canon/) are now readily available on the internet. The most notable set of texts from the early period is the Pali Canon, which was preserved in Sri Lanka by the Theravāda school. The sutras it contains are also part of the canon of every other Buddhist sect. A given school of Buddhism will generally have its own distinctive canon of texts, which will partially overlap with those of other schools.

During the first few centuries after Gautama Buddha, his teachings were transmitted orally, but around the 1st Century CE they began to be written down. These terms literally mean "three baskets" and refers to the three main divisions of the canon, which are:. The Buddhist canon of scripture is known in Sanskrit as the Tripitaka and in Pāli as the Tipitaka. See also: History of Buddhism and Timeline of Buddhism.

However, it is thought by others that meditative Shiva sects seem to have existed from pre-Vedic times; also, from scriptural citations and study of the Vedas, some say Tantra saw its philosophical basis in the mystical rites and mantras of the Atharva Veda (and later the Hindu Upanishads and Mahayana school of Buddhism). Buddhist literature tends to predate the later puranic Tantras, and there is some evidence to suggest that the basic structure of tantra depends upon the Mahayana Buddhist philosophical schools. There is still an active debate as to whether or not Tantrism was initially developed within Buddhism or Hinduism. An early form of esoteric Vajrayana known as Shingon was also transmitted by the priest Kūkai to Japan, where it continues to be practiced.

There it initially coexisted with native belief systems such as Bön, but later came to largely supplant or absorb them. Vajrayana also evolved at this stage carried from India to Tibet from around 800 by teachers such as Padmasambhava and Atisha. However, Buddhism there was supplanted by the introduction of Islam around 1000. At one time, different Turkic and Tocharian groups along the northern fringe of East Turkestan (modern Xinjiang in western China) adhered to Nikaya Buddhism.

These Chinese travel records constitute extremely valuable sources for information concerning the state of Buddhism in India during the early medieval period. During the first millennium, monks from China such as Faxian, Yijing and Xuanzang made pilgrimages to India and wrote accounts of their travels when they returned home. In 475, the Indian monk Bodhidharma travelled to China and established the Chan (Chinese; Japanese: Zen), school. Mahayana Buddhism established a major regional center in what is today Afghanistan, and from there it spread to China, Korea, Mongolia, and Japan.

It reached as far as Turkmenistan and Arabia to the west, and eastward to southeast Asia, where the first records of Buddhism date from around 400. Around the 1st century, Buddhism spread from India through successive waves of merchants and pilgrims. During and after the 2nd century explicitly Mahayana philosophies were defined in the works of Nagarjuna, Asanga, Shantideva, Ashvagosha, and Vasubandhu. For this reason, all major Budhist scholars in India thereafter wrote their commentaries and treatises in Sanskrit.

Although this change was probably effected without significant loss of integrity to the canon, this event was of particular significance since Sanskrit was the learned language of scholars in India, regardless of their specific religious or philosophical allegiance, thus enabling a far wider audience to gain access to Buddhist ideas and practices. Scholars beleieve that it was also around this time that a significant change was made in the language of the Sarvāstivādin canon, by converting an earlier Prakrit version into Sanskrit. The main fruit of this Council was the vast commentary known as the Mahā-Vibhāshā ("Great Exegesis"), an extensive compendium and reference work on a portion the Sarvāstivādin Abhidharma. It is said that Kanishka gathered 500 monks, headed by Vasumitra, primarily, it seems, to compile extensive commentaries on the Abhidharma, although it is possible that some editorial work was carried out upon the canon itself.

A Fourth Council is said to have been convened by the Kushan emperor Kanishka, around 100 CE at Jalandhar or in Kashmir, although it seems to have been primarily a Sarvāstivāda affair. For this reason, Theravāda Buddhism does not recognize the authenticity of this council, and sometimes they call it the “council of heretical monks”. Between the 1st century BCE and the 1st century CE, the terms Mahayana and Hinayana were first used in writing, in, for example, the Lotus Sutra. Moreover, the origins of specifically Mahāyāna doctrines may be discerned in the teachings of some of these early schools, in particular in the Mahāsānghika and the Sarvāstivāda. Unfortunately, with the exception of the Theravāda, none of early these schools survived beyond the late medieval period by which time several were already long extinct, although a considerable amount of the canonical literature of some of these schools has survived, mainly in Chinese translation.

All of these early schools of Nikayan Buddhism eventually came to be known collectively as the Eighteen Schools in later sources. Whatever might be the truth behind the Theravādin account, it was around the time of Asoka that further divisions began to occur within the Buddhist movement and a number of additional schools emerged, including the Sarvāstivāda and the Sammitīya. The Pali Canon remains the only complete set of Nikaya scriptures to survive, although fragments of other versions exist. There it was eventually committed to writing in the Pali language.

The version of the scriptures that had been established at the Third Council, including the vinaya, sutta and the abhidhamma commentaries (collectively known as Tripitaka), was taken to Sri Lanka by Emperor Ashoka's son, the Venerable Mahinda. This school of thought was termed Vibhajjavada (Pali), literally "Teaching of Analysis". The council sided with Moggaliputta and his version of Buddhism as orthodox; it was then adopted by Emperor Ashoka as his empire's official religion. At the council, small groups raised questions about the specifics of the vinaya and the interpretation of doctrine. The chairman of the council, Moggaliputta Tissa, compiled a book called the Kathavatthu, which was meant to refute these arguments.

However, according to the Theravadin account, this Council was convened primarily for the purpose of establishing an official orthodoxy. In the 3rd century BCE, Theravadin sources state that a Third Council was convened under the patronage of Emperor Ashoka, but since no mention of this council is found in other sources and because of various implausible features in this account, most scholars treat the historicity of this Third Council with skepticism although it is generally accepted that one or several disputes did occur during Asoka's reign, involving both doctrinal and vinaya matters, although these are likely to have been too informal to be called a Council. However, if one group disputed the vinaya of another, this would often prevent common practice. So if two schools shared a vinaya, but were in dispute over doctrinal matters, it was likely that they would continue to practice together.

Schism in early Buddhism was typically not on points of doctrine (orthodoxy), but in the area of practice (orthopraxy). However, after this initial division, more were to follow. According to this version, the Mahāsānghikas were not the defeated party, but the conservative party that preserved the original vinaya unchanged against the reformist attempts of the Sthāviras to establish a reorganized and stricter version. Apart from Pāli sources, an important independent account of this split is found in the Shāriputra-pariprcchā (The Enquiry of Shāriputra), an eclectic text of Indic origin, which differs radically from the received Theravādin version.

Opinions differ on the cause of the split: the Sthaviravādins described their opponents as lax monks who had ceased to follow all the vinaya rules, while the Mahāsānghikas argued that the Buddha had never intended a rigid adherence to all the minor rules. This resulted in the formation of the Sthaviravādin and Mahāsānghika schools. At the Second Council, one hundred years later, it was not the dharma that was called into question but the monks' code of rules or vinaya. These groups of people often cross-checked with each other to ensure that no omissions or additions were made.

At this point, no conflict about what the Buddha taught is known to have occurred, so the teachings were divided into various parts and each was assigned to an elder and his pupils to commit to memory. All Arahants unanimously agree that no disciplinary rule laid down by the Buddha should be changed, and no new ones should be introduced. The Dhamma and the Vinaya were recited at the First Council. Maha Kassapa, the most respected and elderly monk, presided at the Council.

Three months after the passing of Gautama Buddha, The First Council was held at Rajagaha by his immediate disciples who had attained Arahantship (Enlightenment). In Tibet, the Tantric Vajrayana lineage was preserved after it disappeared in India.
. Buddhism also remained in the rest of the world although in Central Asia and later Indonesia it was mostly replaced by Islam. In China and Japan, it adopted aspects of the native beliefs of Confucianism, Taoism and Shinto respectively. Other areas of India have never parted from Buddhism, including Ladakh and other areas bordering the Tibetan, Nepali and Bhutanese borders.

Elements of Buddhism have remained within India to the current day: the Bauls of Bengal have a syncretic set of practices with strong emphasis on many Buddhist concepts. This was partially due to Muslim invasions and partially due to Hinduism's revival movements such as Advaita and the rise of the bhakti movement. After about 500 CE, Buddhism showed signs of waning in India, becoming nearly extinct after about 1200 CE. His promotion led to construction of Buddhist religious sites and missionary efforts that spread the faith into the countries listed at the beginning of the article.

Buddhism spread slowly in India until the powerful Mauryan emperor Asoka converted to it and actively supported it. At the present time the teachings of all three branches of Buddhism have spread throughout the world and are now easily available in the developed countries, and increasingly translated into local languages. Each branch sees itself as representing the true, original teachings of the Buddha, and some schools believe that the dialectic nature of Buddhism allows its format, terminology, and techniques to adapt over time in response to changing circumstances, thus validating dharmic approaches different from their own. Of the Nikaya schools, only the Theravada survives.

Buddhism has evolved into myriad schools that can be roughly grouped into three types: Nikaya (also called Hinayana), Mahayana, and Vajrayana. Lay Buddhists generally follow dietary rules less rigorously than monks. In the West, of course, a wide variety of practices are followed. In Tibet, where vegetable nutrition was historically very scarce, and the adopted vinaya was the Nikaya Sarvāstivāda, vegetarianism is very rare, although the Dalai Lama and other esteemed Lamas invite their audiences to adopt vegetarianism when they can.

In Japan and Korea, some monks practice vegetarianism, and most will do so at least when training at a monastery, but otherwise they typically do eat meat. In the Theravada countries of Southeast Asia and Sri Lanka, monks are bound by the vinaya to accept almost any food that is offered to them, often including meat, while in China and Vietnam, monks are expected to eat no meat. In the modern world, attitudes toward vegetarianism vary by location. From those days onwards Chinese monastics, and others who came to inhabit northern countries, cultivated their own vegetable plots and bought everything else they needed in terms of food in the market.

A solution to this problem was given when monks from the Indian sphere of influence migrated to China, as of the year 65 AD. There they met followers who provided them with money instead of food. Several other Mahayana sutras also emphatically prohibit the consumption of meat. A long passage in the Lankavatara Sutra shows the Buddha weighing strongly in favor of vegetarianism, since the eating of the flesh of fellow sentient beings is said by him to be incompatible with the compassion which a Bodhisattva should strive to cultivate. The Buddha also predicts in this sutra that later monks will "hold spurious writings to be the authentic Dharma" and will concoct their own sutras and mendaciously claim that the Buddha allows the eating of meat, whereas in fact (he says) he does not.

In the Mahayana Mahaparinirvana Sutra, the Buddha states that "the eating of meat extinguishes the seed of great compassion", adding that all and every kind of meat and fish consumption (even of animals already found dead) is prohibited by him. On the other hand, the Buddha in certain Mahayana sutras strongly denounces the eating of meat. Therefore, eating commercially purchased meat is not prohibited. This rule was not applied to commercial purchase of meat in the case of a general who sent a servant to purchase meat specifically to feed the Buddha.

Monks are also prohibited from consuming meat if the monk witnessed the animal's death or knows that it was killed specifically for him. There were, however, rules prohibiting certain types of meat, such as human, leopard or elephant meat. In fact, at one point the Buddha specifically refused to institute vegetarianism and the Pali Canon records the Buddha himself eating meat on several occasions. In one of the Pali sutras belonging to the Theravada lineage of Buddhism, Buddha says that vegetarianism is preferable, but as monks in ancient India were expected to receive all of their food by begging they had little or no control over their diet. Furthermore, Buddha did not wish to lay an extra burden on his lay followers by demanding that the food should be vegetarian. During the Buddha's time, there was no general rule requiring monks to refrain from eating meat.

The Buddha made distinction between killing an animal and consumption of meat, stressing that it is immoral conduct that makes one impure, not the food one eats. However, this is not necessarily the case. Many see this as implying that Buddhists should not eat the meat of animals. The first lay precept in Buddhism prohibits killing.

The doctrine of the Tathagatagarbha/Buddha-dhatu is stated by the Buddha of the Mahaparinirvana Sutra to be the "absolutely final culmination" of his Dharma. Once the Buddha-dhatu is finally seen and known by the faithful Buddhist practitioner, it has the power to transform that seer and knower into a Buddha. This Tathagatagarbha/ Buddha-dhatu, inherent in all beings, can never be destroyed or harmed, and yet is concealed from view by a mass of obscuring mental and moral taints within the mind-stream of the individual being. It is no less than the unfabricated, uncreated, uncompounded, immaculate, immortal, all-knowing, radiantly shining Principle of blissful Buddhahood - the very Dharmakaya.

In the Nirvana Sutra, it is called by the Buddha the "True Self" (to distinguish it from the "false" worldly self of the five skandhas). This Buddha-dhatu is empty of all that is contingent, painful and impermanent. This immanent yet transcendent essence is variously called, in the key tathagatagarbha sutras which expound it, the Buddha-dhatu ("Buddha-element", Buddha-nature) or the Tathagatagarbha. The Buddha's Mahayana doctrines contain a set of "ultimate" (nitartha) teachings on the immanence of a hidden core Reality within all sentient beings which is linked to the eternality of the Buddha and Nirvana.

See also: three marks of existence.
It is by realizing (not merely understanding intellectually, but making real in one's experience) the three marks of conditioned existence that one develops Prajñā, which is the antidote to the ignorance that lies at the root of all suffering.
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According to the Buddhist tradition, all phenomena (dharmas) are marked by three characteristics, sometimes referred to as the Dharma Seals:. See also: Pancasila and Buddha Statues of Bamiyan. Fully ordained Mahayana monks and nuns follow 348 equivalent rules with an additional set of, generally, 41 bodhisattva vows. Fully ordained monks and nuns of the Theravada school also vow to follow the 227 patimokkha rules.

For example, the precept pertaining to sexual misconduct becomes a precept of celibacy; the fourth precept, which pertains to incorrect speech, is expanded to four: lying, harsh language, slander, and idle chit-chat. In some schools of Buddhism, serious lay people or aspiring monks take an additional three to five ethical precepts, and some of the five precepts are strengthened. It should be noted that the literal, and possibly original, meaning of the third precept covers more than the now generally standard meaning "sexual misconduct" and actually involves refraining from "wrong indulgence in all sensory pleasures". The five precepts are:.

The Five Precepts are not given in the form of commands such as "thou shalt not ...", but rather are promises to oneself: "I will (try) to...". Laypeople generally undertake five precepts. Buddhists undertake certain precepts as aids on the path to coming into contact with ultimate reality. The Path may also be thought of as a way of developing śīla, meaning mental and moral discipline.

benefiting living beings is the converse of the first precept of harmlessness). The Eightfold Path essentially consists of meditation, following the precepts, and cultivating the positive converse of the precepts (e.g. Sometimes in the Pāli Canon the Eightfold Path is spoken of as being a progressive series of stages which the practitioner moves through, the culmination of one leading to the beginning of another, but it is more usual to view the stages of the 'Path' as requiring simultaneous development. In order to fully understand the noble truths and investigate whether they were in fact true, Buddha recommended that a certain lifestyle or path be followed which consists of:.

Main article: Noble Eightfold Path. This teaching is called the Four Noble Truths:. The Buddha taught that life was dissatisfactory because of craving, but that this condition was curable by following the Eightfold Path. See also: Three Jewels.

In the 11th century, Lamp for the Path by Atisha, and in the subsequent Lamrim tradition as elaborated by the Tibetan master Tsongkhapa, the several motives for refuge are enumerated as follows, typically introduced using the concept of the "scope" (level of motivation) of a practitioner:. His idea was to use these different motivations as a key to resolving any apparent conflicts between all the Buddha's teachings without depending upon some form of syncretism that would cause as much confusion as it attempted to alleviate. Although Buddhists concur that taking refuge should be undertaken with proper motivation (complete liberation) and an understanding of the objects of refuge, the Indian scholar Atisha identified that in practice there are many different motives found for taking refuge. On the other hand, the main goal of Buddhism is to escape from the suffering of cyclic existence.

This simple misunderstanding has led some Western scholars to conclude that Buddhism is "a religion for sticking one's head in the sand", when most Buddhists would assert quite the opposite. It is good to note that in Buddhism, the word "refuge" should often not be taken in the English sense of "hiding" or "escape"; instead, many scholars have said, it ought be thought of as a homecoming, or place of healing, much as a parent's home might be a refuge for someone. However, the personal choice for taking ones' life-path in this direction is more important than any external ritual. In all— forms of Buddhism, refuge in the Three Jewels are taken before the Sangha for the first time, as a part of the conversion ritual.

Many Buddhists take the refuges each day, often more than once in order to remind themselves of what they are doing and to direct their resolve inwardly towards liberation. It contains an element of confidence that enlightenment is in fact a refuge, a supreme resort. To one who is seeking to become enlightened, taking refuge constitutes a continuing commitment to pursuing enlightenment and following in the footsteps of the people who have followed the path to enlightenment before. However, the real refuge is on the other side of the river.

Dharma, used in the sense of the Buddha's teachings, provides a raft and is thus a temporary refuge while entering and crossing the river. In this way, dharma offers a refuge. While it is impossible to escape one's karma or the effects caused by previous thoughts, words and deeds, it is possible to avoid the suffering that comes from it by becoming enlightened. Buddhists seek refuge in what are often referred to as the Three Jewels, Triple Gem or Triple Jewel. These are the Buddha, the Dharma (or Dhamma), and the "noble" (Sanskrit: arya) Sangha or community of monks and nuns who have become enlightened.

In fact the Jain culture, or religion as we may call it, was founded just prior to Buddhism, and both philosophies shared the same area in which they taught a Dharma that admits no "creator" or an omnipotent being. It has also been advanced that the influence of Jain culture and philosophy in ancient Bihar gave rise to Buddhism. Therefore, it is believed that the Buddha's father was not a king in the sense of an absolute ruler, but rather an influential tribal figure. However, regardless of the details of his early life, the evidence strongly indicates that the Buddha was indeed a historical person living in approximately the same time and place in which he is traditionally placed. The state of Shākya, where he was born, was an oligarchic republic at that time, so there was no royal family of which to speak.

In other versions of his life-story, the Buddha leaves home in the "prime of his youth", his parents weeping and wailing all the while. They, together with Buddha, formed the first sangha, the company of Buddhist monks. At the Deer Park near Benares in northern India he set in motion the Wheel of Dharma by delivering his first sermon to the group of five companions with whom he sought for enlightenment before. With his great compassion, the Buddha agreed to become a teacher.

A god, Brahma Sahampati, however, interceded, and asked that he teach the Dharma to the world, as "There will be those who will understand the Dharma". He was concerned that, as human beings were overpowered by greed, hatred and delusion, they wouldn't be able to see the true Dharma which was subtle, deep and hard to understand. According to one of the stories in the Āyācana Sutta (Samyutta Nikaya VI.1), a scripture found in the Pāli and other canons, immediately after his Enlightenment the Buddha was wondering whether or not he should teach the Dharma. His mind became concentrated and pure, and then, six years after he began his quest, he attained Enlightenment, and became a Buddha.

He developed a new way of meditating, which began to bear fruit. Taking a little buttermilk from a passing goatherd, he found a large tree (now called the Bodhi tree) and set to meditating. Then he remembered a moment in childhood in which he had been watching his father start the season's plowing, and he had fallen into a naturally concentrated and focused state in which time seemed to stand still, and which was blissful and refreshing. After nearly starving himself to death with no success (some sources claim that he nearly drowned), Siddhārtha began to reconsider his path.

However, he found no answer to his problem and, leaving behind his teachers, he and a small group of companions set out to take their austerities even further. Siddhārtha proved adept at these practices, and was able to surpass his teachers. It was thought that by enduring pain and suffering, the ātman (Sanskrit; Pāli: atta) or "soul" became free from the cycle of rebirth with its pain and sorrow. Indian holy men (sādhus), in those days just as today, often engaged in a variety of ascetic practices designed to "mortify" the flesh.

to take up the life of a wandering holy man in search of the answer to the problem of birth, old age, sickness, and death. He decided to abandon his worldly life, leaving behind his wife, child and rank, etc. These four sights led him to the realization that birth, old age, sickness and death come to everyone, not only once but repeated for life after life in succession since beginningless time. Nevertheless, at the age of 29, he came across what has become known as the Four Passing Sights: an old crippled man, a sick man, a decaying corpse, and finally a wandering holy man.

The legends say that a seer predicted shortly after his birth, that Siddhartha would become either a great king or a great holy man; because of this, the king tried to make sure that Siddhartha never had any cause for dissatisfaction with his life, as that might drive him toward a spiritual path. His father was a (Hindu) king, and Siddhārtha lived in luxury, being spared all hardship. His birthplace is said to be Lumbini in the Shākya state, one of a small group of old Hindu oligarchic republics, in what is now Nepal. Legend has it that he was born around the 6th century BCE.

Here is one:. As with any history so old, there are many different stories of how the Buddha to be, Siddhārtha Gautama (Sanskrit; in Pāli, Siddhattha Gotama) made his way to enlightenment.
. The principles by which a person can be led to enlightenment are known as the Buddhadharma, or simply the Dharma, meaning (in this context) "law, doctrine, or truth".

(Buddhas are not omnipotent, like the god of Judaism, Christianity or Islam.) Anyone can free themselves from suffering as Gautama did, regardless of age, gender, or caste. A Buddha is anyone who has fully awakened to the true nature of existence, liberated from the cycle of birth, death, and rebirth and has achieved omniscience. Gautama, who is referred to by Buddhists as Shakyamuni Buddha, did not claim any divine status for himself, nor did he assert that he was inspired by a god or gods. (As an analogy, the term "American President" refers not just to one person, but to everyone who has ever held the office of American presidency.) The Buddha Siddhartha Gautama, then, is simply one member in the spiritual lineage of Buddhas, which stretches back into beginningless past and forward into the distant horizons of the future.

The word "Buddha" denotes not just a single religious teacher who lived in a particular epoch, but a type of person, of which there have been infinite ones throughout the course of cosmic time. It is derived from the verbal root "budh", meaning "to awaken" or "to be enlightened", and "to comprehend". Buddha is a word in ancient Indian languages including Pāli and Sanskrit which means "one who has awakened". Like humans, they are regarded as having the power to affect worldly events, and so some Buddhist schools associate with them via ritual.

While Buddhism does not deny the existence of supernatural beings (indeed, many are discussed in Buddhist scripture), it does not ascribe power for creation, salvation or judgement to them. Mental training focuses on moral discipline (sila), meditative concentration (samadhi), and wisdom (prajñā). Buddhist morality is underpinned by the principles of harmlessness and moderation. The aim of these practices is to end the suffering of cyclic existence, samsara, by awakening the practitioner to the realization of true reality, the achievement of Nirvana and Buddhahood.

Buddhism teaches followers to perform good and wholesome actions, to avoid bad and harmful actions, and to purify and train the mind. Originating in India, Buddhism gradually spread throughout Asia to Central Asia, Sri Lanka, Tibet, Southeast Asia, as well as the East Asian countries of China, Mongolia, Korea, and Japan. Buddhism is a religion and philosophy based on the teachings of the Buddha, Siddhārtha Gautama, who lived between approximately 563 and 483 BCE. Though the Theravādin Abhidhamma is well preserved and widely known, it should be noted that a number of the early Eighteen Schools each had their own distinct Abhidharma collection with virtually no common textual material.

The Abhidhamma (Skt: Abhidharma) or commentary Pitaka, containing a philosophical systematization of the Buddha's teaching, including a detailed analysis of Buddhist psychology. The Sutta Pitaka (Pāli; Sanskrit: Sutra Pitaka), containing discourses of the Buddha. The Vināya Pitaka, containing disciplinary rules for the Sangha of Buddhist monks and nuns, as well as a range of other texts which explain why and how rules were instituted, supporting material, and doctrinal clarification. Native Vajrayana is practiced today mainly in Tibet, Nepal, Bhutan, Mongolia, Kalmykia, areas of India, and -- among the Shingon (Zhènyān, 真言) and Tendai schools -- in China and Japan.

In addition to the Theravada and Mahāyāna scriptures, Vajrayāna Buddhists recognise a large body of texts that include the Buddhist Tantras. Using these techniques, it is claimed that a practitioner can achieve Buddhahood in one lifetime, or even as little as three years. These profound states are in turn to be used as an efficient path to Buddhahood. One component of the Vajrayāna is harnessing psycho-physical energy as a means of developing profoundly powerful states of concentration and awareness.

The Vajrayāna or "Diamond Vehicle" (also referred to as Mantrayana, Tantrayana, Tantric or esoteric Buddhism) shares the basic concepts of Mahāyāna, but also includes a vast array of spiritual techniques designed to enhance Buddhist practice. Native Mahāyāna Buddhism is practiced today in China, Japan, Korea, and most of Vietnam. The Pure Land is normally conceived of as a state which is not enlightenment in itself but which is a highly conducive environment for working toward enlightenment, although some sources indicate that it is synonymous with enlightenment. Because of this immense timeframe, some Mahāyāna schools accept the idea of working towards rebirth in a Pure Land.

These scriptures were written in some form of Sanskrit, except a few manuscripts in Prakrit, and are concerned with the purpose of achieving Buddhahood by following the path of the bodhisattva over the course of what is often described as countless eons of time. In addition to the Nikaya scriptures, Mahāyāna schools recognize all or part of a genre of scriptures that were first put in writing around 1 CE. The Mahāyāna (literally "Great Vehicle") branch emphasizes universal compassion and the selfless ideal of the bodhisattva, whose goal is to achieve Buddhahood in order to be of greatest benefit to other sentient beings. Native Theravada is practiced today in Sri Lanka, Burma, Laos, Thailand, Cambodia and portions of Vietnam and Malaysia.

Nikaya Buddhism and consequently Theravada are sometimes referred to as Hinayana or "lesser vehicle", although this is considered by some to be impolite. Theravada is the only surviving representative of the historical Nikaya branch. The nikaya sutras are generally considered by modern scholars to be the oldest of the surviving types of Buddhist literature, and they are accepted as authentic in every branch of Buddhism. The Theravada school, whose name means "Doctrine of the Elders", bases its practice and doctrine exclusively on the Pali Canon, which is a collection of what are known as agamas or nikaya sutras.

The full realization of the absence of an eternal self or soul (the doctrine of anatta (Pāli; Sanskrit: anātman)) breaks this cycle of birth and death (samsara). This being said, action in a past life takes effect in this one, making a chain of existence. Rebirth, which is closely related to the law of karma. An action in this life may not give fruit or reaction until the next life time. Most teachers are, however, quick to point out that though it may be a result of someone's past-life karma that they suffer, this should not be used as an excuse to treat them poorly; indeed, all should help them and help to alleviate their suffering, leading to them working to alleviate their own suffering.

Some actions bring instant retribution while the results of other actions may not appear until a future lifetime. These actions are expressed by the way of mind, body or speech. Central to Buddhist doctrine and practice is the law of karma and vipaka; action and its fruition, which happens within the dynamic of dependent origination (pratītya-samutpāda). Actions which result in positive retribution (happiness) are defined as skillful or good, while actions that produce negative results (suffering) are called unskillful or bad actions. Meditation or dhyāna of some form is a common practice in most if not all schools of Buddhism, for the clergy if not the laity.

We perceive a self, and act to enhance that self by pursuing pleasure, and seek to prolong pleasure when the self too is a fleeting phenomenon. We desire lasting satisfaction and happiness, but look for it amongst constantly changing phenomena. Dukkha (Pāli; Sanskrit: duḥkha): Because we fail to truly grasp the first two conditions, we suffer. Nothing lasts.

Things are constantly coming into being, and ceasing to be. Everything is in constant flux, and so conditions and the thing itself are constantly changing. (Practically) everything is made up of parts, and is dependent on the right conditions for its existence. Anicca (Pāli; Sanskrit: anitya): All compounded phenomena (things and experiences) are inconstant, unsteady, and impermanent.

It is finally revealed (in the last of the Buddha's Mahayana sutras, the Nirvana Sutra) not as the circumscribed "non-Self", the clinging ego (which is indeed anatta / anatman), but as the ever-enduring, egoless Great Self or Dharmakaya of the Buddha. It is presented by the Buddha in the relevant sutras as ultimately inexplicable, primordially present Reality itself - the living potency for Buddhahood inside all beings. It does not "exist" in the time-space conditioned and finite mode in which mundane things are bodied forth. The paradox is that as soon as the Buddhist practitioner tries to grasp at this inner Buddha potency and cling to it as though it were his or her ego writ large, it proves elusive.

It is the opposite of a personalised, samsaric "I" or "mine". On the other hand, this Buddha-essence or Buddha-nature is also often explained as the potential for achieving Buddhahood, rather than an existing phenomenon one can grasp onto as being me or self. This immaculate Buddhic Self (Atman) is in no way to be construed as a mundane, impermanent, suffering "ego", of which it is the diametrical opposite. the Mahaparinirvana Sutra, the Tathagatagarbha Sutra, the Srimala Sutra, amongst others), the Buddha is presented as clarifying this teaching and saying that, while the skandhas (constituents of the ordinary body and mind) are not the Self, there does truly exist an eternal, unchanging, blissful Buddha-essence in all sentient beings, which is the uncreated and deathless Buddha-nature ("Buddha-dhatu") or "True Self" of the Buddha himself.

However, in a number of major Mahayana sutras (e.g. He taught that all concepts of a substantial personal self were incorrect, and formed in the realm of ignorance. The Buddha rejected all concepts of ātman, emphasizing not permanence, but changeability. This concept and the related concept of Brahman, the Vedantic monistic ideal, which was regarded as an ultimate ātman for all beings, were indispensable for mainstream Indian metaphysics, logic, and science; for all apparent things there had to be an underlying and persistent reality, akin to a Platonic form.

Anatta (Pāli; Sanskrit: anātman): In Indian philosophy, the concept of a self is called ātman (that is, "soul" or metaphysical self), which refers to an unchanging, permanent essence conceived by virtue of existence. To refrain from intoxicants which lead to loss of mindfulness. To refrain from incorrect speech (lying, harsh language, slander, idle chit-chat). To refrain from sexual misconduct.

To refrain from taking that which is not freely given (stealing). To refrain from harming living creatures (killing). Right Concentration. Right Mindfulness.

Right Effort. Right Livelihood. Right Action. Right Speech.

Right Thought. Right Understanding. Marga: There is a path that leads out of suffering, known as the Noble Eightfold Path. Nirodha: There is an end of suffering, which is Nirvana.

Samudaya: There is a cause of suffering, which is attachment or desire (tanha) rooted in ignorance. Dukkha: All worldly life is unsatisfactory, disjointed, containing suffering. Highest scope is also sometimes included: to achieve Buddhahood in this life. High scope: to achieve Buddhahood in order to liberate others from suffering.

Middle scope: to achieve Nirvana (liberation from rebirth). Low scope: to gain high rebirth and avoid the low realms. Worldly scope: to improve the lot of this life - but this is not a Buddhist motivation.