User:The Thin Man Who Never Leaves/Buddhism Article,4 Sept. 2008

Buddhism is both a world religion and a philosophy with distribution throughout the world, and significant variation in beliefs among its adherents. Depending on the source , Buddhists number between 230 million to 1.691 billion, most of them living in Asia. Buddhism is based on the teachings of Gautama Buddha, sometimes known simply as "The Buddha", who lived during the fifth century BCE in ancient India, in what is now Nepal and the Indian states of Uttar Pradesh and Bihar located in the northeastern region of the Indian subcontinent.

Buddhism has spread through two main branches: Theravada which extended south and east from its origins and now has a widespread following in Southeast Asia, and Mahayana (the parent branch to many other schools), which diffused first west, then north and later east from its origins throughout East Asia and west into Europe and currently to the Americas. Buddhists schools disagree over the interpretation of the Dharma (the teachings of Gautama Buddha) and various practices. The Pāli Tipitaka (in Pāli, literally "Three Baskets") is a collection of Buddhist sacred books categorized in three large sections, and common to all schools. However, it does not include the Mahayana sutras, a document that's central to the Mayahana branch but irrelevant to Theravadins. However, Mahayanans consider their sutras to be a compliment to the Pali Tipitaka, and part of the Buddhist texts, not a replacement.

All traditions recognize Gautama Buddha as an enlightened teacher who shared his insights in order to help sentient beings end their suffering in accordance with the laws of Karma by understanding the Four Noble Truths; realizing the true nature of phenomena and thereby escaping the cycle of suffering and rebirth known to Buddhists as Saṃsāra. Among the methods Buddhist schools apply towards that goal are ethical conduct, altruistic behaviour, renunciation of worldy matters, the training of one's mind through learning and meditation, devotional practices and, in some branches, the invocation of holy beings to seek their help in achieving Enlightenment. A Buddhist is one who takes refuge in The Three Jewels: Buddha; one who is Awakened or Enlightened, Dharma; The Teaching (of Buddha), and Sangha; The Community (of Buddhists).

Gautama Buddha
Siddhartha Gautama, the founder of Buddhism, was born in the city of Lumbini and was raised in Kapilavastu. According to the Tipitaka he was born a prince. Shortly after his birth a wise man visited his father, King Suddhodana. The wise man said that Siddhartha would either become a great king (chakravartin) or a holy man (Sadhu) based on whether he saw life outside of the palace walls. Determined to make Siddhartha a king, Suddhodana shielded his son from the unpleasant realities of daily life.

However, at the age of 29, he ventured outside the palace complex several times despite his father's wishes. As a result he discovered the suffering of his people, through encounters with: an old man, a diseased man, a decaying corpse and an ascetic. These are known among Buddhists as The Four Sights. This was one of the first contemplations of Siddharta. Years after this, he married Yasodhara, with whom he had a son.

Partly because of The Four Sights, Gautama one day sought to be free from suffering by living the life of a mendicant ascetic, a highly respected spiritual practice at the time in ancient India. He left the palace, abandoning royal life to take up his spiritual quest, eventually finding companions with similar spiritual goals. After practising various forms of meditation, including dhyāna, he concluded that ascetic practices, such as fasting, holding one's breath, and exposure to pain brought little spiritual benefit. He viewed them as counterproductive due to their reliance on self hatred and mortification.

After almost starving to death, he accepted a little milk and rice from a village girl. He abandoned asceticism, concentrating instead on anapanasati meditation (awareness of breathing), thus discovering what Buddhists call the Middle Way; a path of moderation between the extremes of self-indulgence and self-mortification. However, his companions left him believing he had givien his spiritual quest.

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

Karma: Cause and Effect
Karma (from Sanskrit: कर्मन् karman, in Pāli: Kamma) means literarily "action" or "work"; in a religious context it has an ethical or moral connotation.

In Buddhism, the term karman is used specifically for those actions which spring from :


 * mental intent (Pāli: cetana)
 * mental obsessions

which bring about a fruit (Pāli, phala) or result (vipāka), either within the present life, or in a future rebirth. Karma is the energy which drives the wheel of the cycle of suffering and rebirth (Samsara (Buddhism)) for each being. It should be noted that karman can be either negative or positive; with its respective negative or positive vipāka (consequence).

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

The karma of kusala (skillful) and akusala (unskillful) actions produces "seeds" in the mind which come to fruition either in this life or in a subsequent one. These may be either rebirths themselves or events therein. The content of unwholesome actions and the lower types of wholesome actions belongs to the subject of Sila or conduct.

Rebirth
Rebirth means to be born again, and each rebirth is can be one of many possible lifes. This types of lifes where later formally classified as the Five or Six Realms:


 * 1) Hell
 * 2) Animals
 * 3) Ghosts
 * 4) Humans
 * 5) Asuras (sometimes): variously translated as demons, titans, antigods
 * 6) Heaven: life as devas, variously translated as gods, spirits, angels, or left untranslated

Theravada does not recognize asuras as a separate realm, but most Mahayana sources do.

Rebirths in the higher heavens can be attained by the practice of samatha meditation.

The Four Noble Truths
According to the Theravada scriptures, the Four Noble Truths were taught by the Buddha in his first sermon after reaching Enlightenment. They are sometimes considered as containing the essence of the teachings of the Buddha and are presented in the manner of a medical diagnosis and remedial prescription in a style that was common at the Buddha´s time.

According to one interpretation, the Four Noble Truths present a formulation of the Buddha´s understanding of the nature of dukkha, or "suffering", the fundamental cause of all suffering, the escape from suffering, and what effort a person can go to so that they themselves can "attain happiness.". Roughly put, and on a very basic level of understanding, they state that, firstly, life as we know it ultimately is or leads to "suffering" in one way or the other. That, secondly, the cause of this "suffering" is attachment to, or craving for worldly pleasures of all kinds and clinging to this very existence, our "self" and the things or people we - due to our delusions - deem the cause of our respective happiness or unhappiness. That, thirdly, the "suffering" ends when the craving ends, one is freed from all desires by eliminating the delusions, reaches "Enlightenment"; and that, fourthly, the way to reach that liberated state is by following the path the Buddha has laid out.

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

According to other interpretations by Buddhist teachers and scholars and lately recognized by some western scholars as well the "truths" do not represent mere statements, but "things". According to that view, they present a perfect division of most phenomena as falling into one of these four categories: true sufferings and true causes are the effect and cause on the side of suffering; true cessations and true paths are the effect and cause on the side of liberation. They are according to the Macmillan Encyclopedia of Buddhism
 * 1) "the noble truth that is suffering"
 * 2) "the noble truth that is the arising of suffering"
 * 3) "the noble truth that is the end of suffering"
 * 4) "the noble truth that is the way leading to the end of suffering"

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

The Noble Eightfold Path
The Noble Eightfold Path is the way to the cessation of suffering, the fourth part of the Four Noble Truths. In the early sources (the four main Nikayas) it is not generally taught to laymen, and it is little known in the Far East. This is divided into three sections: Prajñā (wisdom), Śīla (ethics or morality) and Samadhi (meditation or concentration of the mind).

Prajñā is the wisdom which purifies the mind, concerning spiritual insight into the true nature of all things. This section has two subsections:

सम्यक् दृष्टि (dṛṣṭi), Correct Understanding:

Understanding reality as it is, not just as it appears to be. सम्यक् संकल्प (saṃkalpa), Correct Thoughts:

Change the way of thinking. 

Śīla is the morality of abstaining from unwholesome deeds of body and speech. This section has three subsections: सम्यक् वाच् (vāk), Correct Speech:

One speaks in a non hurtful, not exaggerated, truthful way सम्यक् कर्मन् (karmān), Correct Actions:

Wholesome action, avoiding action that would do harm सम्यक् आजीवन (ājīvana), Correct Livelihood:

One's way of livelihood does not harm in any way oneself or others; directly or indirectly  Samadhi is developing mastery over one’s own mind through the practice of meditation and other mental disciplines. This section has three subsections:

(samyag-vyāyāma, sammā-vāyāma) Correct Effort/Exercise:

One makes an effort to improve  (samyak-smṛti, sammā-sati) Correct Mindfulness/Awareness:

Mental ability to see things for what they are with clear consciousness  <li> (samyak-samādhi, sammā-samādhi) Correct Concentration/Meditation:

Being aware of the present reality within oneself, without any craving or aversion.</li> </ol>

The word सम्यक् (samyak) means correctly, properly, well, accurate. There are basically two ways to interpret the practice of the Eightfold Path:
 * 1) It is spoken as being a progressive series of stages through which the practitioner moves, the culmination of one leading to the beginning of another
 * 2) The states of the 'Path' require simultaneous development, they're practiced in parallel.

Middle Way
An important guiding principle of Buddhist practice is the Middle Way which was said to have been discovered by the Buddha prior to his enlightenment (bodhi). The Middle Way or Middle Path has several definitions:
 * 1) It is often described as the practice of non-extremism; a path of moderation away from the extremes of self-indulgence and opposing self-mortification.
 * 2) It also refers to taking a middle ground between certain metaphysical views, e.g. that things ultimately either exist or do not exist.
 * 3) An explanation of the state of nirvana and perfect enlightenment where all dualities fuse and cease to exist as separate entities (see Seongcheol).
 * 4) Another term for emptiness, the ultimate nature of all phenomena, lack of inherent existence, which avoids the extremes of permanence and nihilism or inherent existence and nothingness.

Reality in Buddhism
According to the scriptures, in his lifetime, the Buddha refused to answer several metaphysical questions. On issues such as whether the world is eternal or non-eternal, finite or infinite, unity or separation of the body and the self, complete inexistence of a person after nirvana and then death etc, the Buddha had remained silent. One explanation for this is that such questions distract from practical activity for realizing enlightenment. Another is that such questions assume the reality of world/self/person.

In the Pali Canon and numerous Mahayana sutras and Tantras, the Buddha stresses that Dharma (Truth) cannot truly be understood with the ordinary rational mind or logic: Reality transcends all worldly concepts. What is urged is study, mental and moral self-cultivation, faith in and veneration of the sutras, which are as fingers pointing to the moon of Truth, but then to let go of ratiocination and to experience direct entry into Liberation itself. In the Mahayana Mahaparinirvana Sutra, the Buddha in the self-styled "Uttara-Tantra", insists that, while pondering upon Dharma is vital, one must then relinquish fixation on words and letters, as these are utterly divorced from Liberation and the Buddha. The Tantra entitled the "All-Creating King" (Kunjed Gyalpo Tantra, a scripture of the Nyingma school of Tibetan Buddhism) also emphasises how Buddhist Truth lies beyond the range of thought and is ultimately mysterious. The Supreme Buddha, Samantabhadra, states there: "The mind of perfect purity ... is beyond thinking and inexplicable ...." Also later, the famous Indian Buddhist yogi and teacher mahasiddha Tilopa discouraged any intellectual activity in his 6 words of advice.

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

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

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

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

Sarvāstivāda teaching, which was criticized by Nāgārjuna, was reformulated by scholars such as Vasubandhu and Asanga and were adapted into the Yogācāra (Sanskrit: yoga practice) school. While the Madhyamaka school asserted that there is no ultimately real thing, the Yogācāra school asserts that only the mind is ultimately existent. These two schools of thought, in opposition or synthesis, form the basis of subsequent Mahāyāna metaphysics in the Indo-Tibetan tradition.

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

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

Pratītya-Samutpāda - Dependent Origination or The Cycle of Samsara
Gautama Buddha is reported to have said that human beings crave pleasure and satisfaction of the six senses (seeing, hearing, smelling, tasting, touching and thinking) from birth to death. After another rebirth they do the same, and continue repeating this cycle (Samsara). Gautama Buddha is also reported to have said that humans always expect pleasure and do not like to feel pain. This cycle of suffering is explained in twelve links, each conditioning the next:


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

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

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

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

In the Mahayana, the Buddha 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.



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

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

These people, also occasionally referred to as buddhas, are classified into three types.
 * Sammasambuddha, usually just called Buddha, who discovers the truth by himself and teaches the path to awakening to others
 * Paccekabuddha, who discovers the truth by himself but lacks the skill to teach others
 * Sāvakabuddha, who has followed the teaching of a Buddha, and may use it to guide others (see also: Arhat)

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

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

Nirvana came to refer only to the extinction of greed and hate, implying that delusion was still present in one who attained Nirvana. Bodhi became a higher attainment that eradicate delusion entirely. Thus, the Arahant attains Nirvana but not Bodhi, thus still being subject to delusion, while the Buddha attains Bodhi. <!-- I've hidden these passages temporarily while I consider them Bodhi is attained when the Four Noble Truths are fully grasped, and all karma has reached cessation. Although the earliest sources do not have any mention of Paramitas, the later traditions of Theravada and Mahayana state that one also needs to fulfill the pāramitās. After attainment of Bodhi, it is believed one is freed from the compulsive cycle of Samsara: birth, suffering, death and rebirth, and attains the "highest happiness" (Nirvana, as described in the Dhammapada). Belief in self (ātmān, Pāli attā) has also been extinguished as part of the eradication of delusion, and Bodhi thus implies understanding of anattā (Sanskrit: Anatman).

Some Mahayana sources contain the idea that a bodhisattva, which in other Mahayana sources is someone on the path to Buddhahood, deliberately refrains from becoming a Buddha in order to help others.

Mahayana ("Great Vehicle") is an inclusive, cosmically-dimensioned faith characterized by the adoption of additional texts. Mahayana Buddhists place emphasis on the Bodhisattva ideal. Mahayana practitioners are less concerned with the traditional early Buddhist emphasis on release from suffering (dukkha) characteristic of the Arahant, and instead vow to remain in the world to liberate all beings, without exception, from suffering. Mahayana is further typified by a pantheon of quasi-divine Bodhisattvas devoting themselves to personal excellence for the sake of rescuing others from suffering and delivering them into the bliss of Nirvana. The quest of the Bodhisattvas is for ultimate Buddhic knowledge so as to be able to effect the salvation of all humanity (and indeed all living beings, including animals, ghosts and gods).

The Mahayana branch emphasizes infinite, universal compassion (maha-karuna) or the selfless, ultra-altruistic quest of the Bodhisattva to attain the "Awakened Mind" (bodhicitta) of Buddhahood so as to have the fullest possible knowledge of how most effectively to lead all sentient beings into Nirvana.

According to a saying in one of the Mahayana sutras, if a person does not aim for Bodhi, one lives one's life like a preoccupied child playing with toys in a house that is burning to the ground. -->

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

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

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

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

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

Refuge in the Three Jewels


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

The Three Jewels are:
 * The Buddha (i.e.,Awakened One). This is a title for those who attained Nirvana. See also the Tathāgata and Śākyamuni Buddha. The Buddha could also be represented as a concept instead of a specific person: the perfect wisdom that understands Dharma and sees reality in its true form.
 * The Dharma: The teachings or law as expounded by the Buddha. Dharma also means the law of nature based on behavior of a person and its consequences to be experienced (action and reaction). It can also (especially in Mahayana Buddhism) connote the ultimate and sustaining Reality which is inseverable from the Buddha.
 * The Sangha: This term literally means "group" (of Buddhists) or "congregation" (of monks), but when it is used in Buddhist teaching the word refers to one of two very specific kinds of groups: either the community of Buddhist monastics (bhikkhus and bhikkhunis), or the community of people who have attained at least the first noble stage (Sotapanna (pali): one who has entered the stream to enlightenment). According to some modern Buddhists, it also consists of laymen and laywomen, usually also the caretakers of monks.

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

The Three Jewels is part of Buddhist devotion.

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.

Meditation
Buddhist meditation encompasses a variety of meditation techniques that develop mindfulness, concentration, tranquility and insight. Core meditation techniques are preserved in ancient Buddhist texts and have proliferated and diversified through the millennia of teacher-student transmissions.

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

Early Buddhism
The history of Indian Buddhism may be divided into the following five periods:
 * 1) Early Buddhism or Early Buddhist Schools (also called Pre-sectarian Buddhism); Hajime Nakamura subdivides this into two subperiods:
 * 2) original Buddhism (other scholars call this earliest Buddhism or precanonical Buddhism)
 * 3) early Buddhism
 * 4) Period of the Early Buddhist schools (also called Sectarian Buddhism, Nikaya Buddhism)
 * 5) Early Mahayana Buddhism
 * 6) Later Mahayana Buddhism
 * 7) Vajrayana Buddhism (also called Esoteric Buddhism)

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

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

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


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

Some scholars disagree, and have proposed many other theories.

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

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

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

The root schism was between the Sthaviras and the Mahāsāṅghikas. The fortunate survival of accounts from both sides of the dispute reveals disparate traditions. The Sthavira group offers two quite distinct reasons for the schism. The Dipavamsa of the Theravāda says that the losing party in the Second Council dispute broke away in protest and formed the Mahasanghika. This contradicts the Mahasanghikas' own vinaya, which shows them as on the same, winning side. On the other hand, the northern lineages, including the Sarvastivada and Puggalavada (both branches of the ancient Sthaviras) attribute the Mahāsāṅghika schism to the '5 points' that erode the status of the arahant. For their part, the Mahāsāṅghikas argued that the Sthaviras were trying to expand the Vinaya; they may also have challenged what they perceived to be excessive claims or inhumanly high criteria for Arhatship. Both parties, therefore, appealed to tradition. The Sthaviras gave rise to several schools, one of which was the Theravāda school. Originally, these schisms were caused by disputes over vinaya, and monks following different schools of thought seem to have lived happily together in the same monasteries, but eventually, by about 100 CE if not earlier, schisms were being caused by doctrinal disagreements too.

Further developments
Following (or leading up to) the schisms, each Saṅgha started to accumulate an Abhidharma, a collection of philosophical texts and commentaries. Early sources for these probably existed in the time of the Buddha as simple lists. However, as time went on and Buddhism spread further, the (perceived) teachings of Gautama Buddha were formalized in a more systematic manner in a new Pitaka: the Abhidhamma Pitaka. Some modern academics refer to it as Abhidhamma Buddhism. Interestingly, in the opinion of some scholars, the Mahasanghika school did not have an Abhidhamma Pitaka, which agrees with their statement that they did not want to add to the Buddha's teachings. But according to Chinese pilgrims Fa-hsien (Faxian) (5th century CE), Yuan Chuang and Hsüan-tsang (Xuanzang, 7th century CE), Mahasanghika School did have their own version of Abhidhamma.

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

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

Buddhism today
Buddhism had become virtually extinct in India, and although it continued to exist in surrounding countries, its influence was no longer expanding. It is now again gaining strength. Estimates of the number of Buddhist followers are uncertain, ranging from 230 to more than 1.600 million worldwide. Most scholars classify similar numbers of people under a category they call Chinese folk or traditional religion, which is an amalgam of various traditions, including Buddhism. Estimates are uncertain and in dispute because:
 * of difficulties in defining who counts as a Buddhist;
 * of synchretism in the Eastern religions such as Buddhism, Taoism, Confucianism, Shinto and traditional religions or Shamanism, animism; having beliefs comprising a mix of religious ideas;
 * it was difficult to estimate accurately the number of Buddhists because they did not have congregational memberships and often did not participate in public ceremonies;
 * of uncertainties in the situation for several countries; most notably China, Vietnam and North Korea.

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


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

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

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

Schools and Traditions
The most frequently used classification of Buddhism among scholars has two divisions, Theravada and Mahayana. In this classification, Mahayana includes both East Asian and Tibetan Buddhism. This scheme is the one ordinarily used in the English language. Some scholars use other schemes. Buddhists themselves have a variety of other schemes. A common addition to this three is Vajrayana, but it can also be considered part of Mahayana. Hinayana (literary "smaller vehicle") is used to name Theravada, but this can be consider derogatory.

An alternative scheme used by some scholars divides Buddhism into the following three traditions or geographical or cultural areas: Theravada, East Asian Buddhism and Tibetan Buddhism.

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

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

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

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

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

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

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

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

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

In addition to the Tripitaka scriptures in the narrower sense, which (within Mahayana) are viewed as valid but only provisional or basic, Mahayana schools recognize all or part of a genre of Mahayana scriptures. Some of these sutras became for Mahayanists a manifestation of the Buddha himself, and faith in and veneration of those texts are stated in some sutras (e.g. the Lotus Sutra and the Mahaparinirvana Sutra) to lay the foundations for the later attainment of Buddhahood itself.

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


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

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

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

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

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

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

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

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

Buddhist texts
Scholars categorize Buddhist scriptures by the languages in which they are written. These are the Pāli, Tibetan, Mongolian and Chinese collections, along with some texts that still exist in Sanskrit and Buddhist Hybrid Sanskrit. This method doesn't always correspond to the traditions and schools.

Pāli Tipitaka
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. The Buddhist canons of scripture are known in Sanskrit as the Tripitaka and in Pāli as the Tipitaka. These terms literally mean "three baskets" and refer to the three main divisions of the canon, which are:
 * The Vinaya Pitaka, containing disciplinary rules for the Sanghas of Buddhist monks and nuns, as well as a range of other texts including explanations of why and how rules were instituted, supporting material, and doctrinal clarification.
 * The Sūtra Pitaka (Pāli: Sutta Pitaka), contains discourses ascribed to the Buddha.
 * The Abhidharma Pitaka (Pāli: Abhidhamma Pitaka) contains material often described as systematic expositions of the Buddha's teachings.

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

The Theravāda and other early Buddhist Schools traditionally believe that the texts of their canon contain the actual words of the Buddha. The Theravāda canon, also known as the Pāli Canon after the language it was written in, contains some four million words. Other texts, such as the Mahāyāna sūtras, are also considered by some to be the word of the Buddha, but supposedly were transmitted in secret, or via lineages of mythical beings (such as the nāgas), or came directly from other Buddhas or bodhisattvas. Approximately six hundred Mahāyāna sutras have survived in Sanskrit or in Chinese or Tibetan translations. In addition, East Asian Buddhism recognizes some sutras regarded by scholars as of Chinese origin.

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 versions of the Vinaya. The Pāli sutras, along with other, closely-related scriptures, are known to the other schools as the āgamas.

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

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

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

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

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

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

List of Buddhism related topics in comparative studies
 * Buddhism and Jainism
 * Buddhism and Hinduism
 * Buddhism and Christianity
 * God in Buddhism (Buddhism, mysticism, and monotheism)
 * Buddhism and Eastern teaching (Buddhism and East Asian teaching)
 * Buddhism and psychology
 * Buddhism and science
 * Buddhist Ethics (Buddhism and ethics)
 * Buddhist philosophy (Buddhism and Western philosophy)
 * Buddhism and Thelema

Buddhist symbols
The 'eight auspicious symbols' (Sanskrit: ashtamangala) of Mahayana and Vajrayana are:
 * the White Shell
 * the Dharma wheel
 * the Endless Knot
 * the Golden Fish
 * the Lotus flower
 * the Treasure Vase
 * the Parasol (Umbrella)
 * the Victory Banner

paper

 * Bechert, Heinz & Richard Gombrich (ed.) (1984). The World of Buddhism, Thames & Hudson.
 * ; reprinted in Williams, Buddhism, volume I; NB in the online transcript a little text has been accidentally omitted: in section 4, between "... none of the other contributions in this section envisage a date before 420 B.C." and "to 350 B.C." insert "Akira Hirakawa defends the short chronology and Heinz Bechert himself sets a range from 400 B.C."
 * Williams, Paul (ed.) (2005). Buddhism: Critical Concepts in Religious Studies, 8 volumes, Routledge, London & New York.
 * Also available on this websites: saigon.com urbandharma.org vipassana.com
 * Morgan, Kenneth W. (ed), The Path of the Buddha: Buddhism Interpreted by Buddhists, Ronald Press, New York, 1956; reprinted by Motilal Banarsidass, Delhi; distributed by Wisdom Books
 * ISBN 0-7679-0369-2.
 * ISBN 0-8021-3031-3.
 * ISBN 0-7734-5985-5.
 * ISBN 0-86171-133-5.
 * Williams, Paul (ed.) (2005). Buddhism: Critical Concepts in Religious Studies, 8 volumes, Routledge, London & New York.
 * Also available on this websites: saigon.com urbandharma.org vipassana.com
 * Morgan, Kenneth W. (ed), The Path of the Buddha: Buddhism Interpreted by Buddhists, Ronald Press, New York, 1956; reprinted by Motilal Banarsidass, Delhi; distributed by Wisdom Books
 * ISBN 0-7679-0369-2.
 * ISBN 0-8021-3031-3.
 * ISBN 0-7734-5985-5.
 * ISBN 0-86171-133-5.
 * Morgan, Kenneth W. (ed), The Path of the Buddha: Buddhism Interpreted by Buddhists, Ronald Press, New York, 1956; reprinted by Motilal Banarsidass, Delhi; distributed by Wisdom Books
 * ISBN 0-7679-0369-2.
 * ISBN 0-8021-3031-3.
 * ISBN 0-7734-5985-5.
 * ISBN 0-86171-133-5.
 * ISBN 0-7679-0369-2.
 * ISBN 0-8021-3031-3.
 * ISBN 0-7734-5985-5.
 * ISBN 0-86171-133-5.
 * ISBN 0-8021-3031-3.
 * ISBN 0-7734-5985-5.
 * ISBN 0-86171-133-5.
 * ISBN 0-86171-133-5.
 * ISBN 0-86171-133-5.