What is the eight fold path in Buddhism?
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Its a bit long...but here it is.\n\n\n1) Right View\n\nRight view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truths. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions. \n\n2. Right Intention\n\nWhile right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion. \n\n3. Right Speech\n\nRight speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.\n4. Right Action\n\nThe second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts. \n\n5. Right Livelihood\n\nRight livelihood means that one should earn one's living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occup
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I am a Soka Gakkai International Lotus Sutra buddhist. We believe that everyone can achieve enlightenment and make no distinction between men and women, rich or poor, young or old, class, race or whatever. \n\nThe founder of my path was Nichiren, a 13th-century Japanese fisherman-monk who thought Buddhism should be democratic and not just belong to the rich, the aristocratic or the priests. Everyone can achieve enlightenment, here in this world, and the best thing is you don't have to live multiple lives to erase bad karma and become happy, you can do so now if you take responsibility for your actions! In order to achieve this we chant "nam-myo-ho-renge-kyo", meaning the spiritual and the material work together for the development of the human soul, symbolized by the lotusflower that starts in the dark and mud and then grows towards the light to open as a beautiful flower. Lotus Sutra Buddhism is said to summarize the whole of Buddhist teachings in one path, and Nichiren summarized Lotus Sutra buddhism in the single mantra mentioned above. SGI is a lay movement that believes World Peace can be achieved through culture and education of the Buddhist values of the Soka Gakkai. (Soka Gakkai means: creating value). The lay movement has no temples but we regularly meet at people's homes, share the amazing experiences we have, eat, drink, dance, sing and celebrate! We chant everyday for as long as we like, and we believe that earthly desires fuel our journey towards enlightenment. (for instance, I might want to have a car. So I get a job and work for one, and on the way I realize I work with others and I learn from them, and after that I may realize that four people can fit into a car and we can travel together! And it can be used for something good like taking a sick old lady to the hospital). And after the car I may want something else, and achieve that, too. And so I develop on to become a kinder, greater-hearted human being.)\n\nIn order to keep the intentions of our movement pure and because of some unhappy experiences in the past, SGI-members do not trade amongst each other. Money is something that should be carefully separated from religious practice.  \n\nI don't feel my life is restricted because of my beliefs. Rather, my vision widens because I learn to understand that my life is connected to that of everyone on this planet and to all life, and in this I have a place and a responsibility to develop with courage, wisdom and compassion, to become a fully human being.   \n\nI believe because I know that everyone on this planet is related. Since material circumstances do not show what I believe, I believe that Love is what binds us all as the human race and other inhabitants of this earth (animals as well). Faith is the all-encompassing instrument, field and tool to demonstrate this.\n\nOur philosophy is not opposed to homosexuality. We look at the soul's journey, and whatever state or situation people are in says something about where they are in their development. Since everyone has the enlightenment potential, we respect the soul's individual path. The ultimate goal for everyone is to become happy. We chant to remember and realize this, while working. So: chanting and undertaking action!\n\nNichiren buddhism contains a very important tale: a nine-year old girl approached the Buddha with a small gift for which he granted her immediate enlightenment. She told all the old wise Indian male scholars and disciples who were sitting around him: "Watch me achieve immediate enlightenment" and changed appearance before their eyes. The Buddha did this to teach them humility, for as you know, women were not considered very worthy by men in India in those times (and still are not, in many places).\n\nSince I've grown up in profoundly multi-religious and multi-cultural societies, I see no deep differences among the religions in this world. Just differences according to place, time and culture. \n
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1. Strictly speaking, for a human being there is no other practice than this practice. There is no other way of life than this way of life. Zen practice is the direct expression of our true nature. Shunryu Suzuki-roshi (1905-71) \n\n2. The formless body of complete illumination of the nature of awareness; Don't use knowledge and views, misconstruing far and near. If thoughts vary, you're blind to the profound essence; If the mind differs, you're not close to the path. When feelings discriminate myriad things, they submerge the present situation; When consciousness perceives many aspects, you lose the original reality. If you can understand clearly from such sayings, Clearly you're the man of before, without any concern. Sozan Honjaku [Ts'ao-shan Pen-chi] (840-901) \n\n3. Just avoid seeking from others, Or you will be far estranged from yourself. I now go on alone; I meet Him everywhere - He is now just I, but I now am not He: One must understand in this way In order to unite with thusness. Tozan Ryokai [Tung-shan Liang-chieh] (807-869) \n\n4. Fellow learners! To achieve Buddhahood there is no need for cultivation. Just carry on an ordinary task without any attachments. Release your bowels and water, wear your clothes, eat your meals. When you are tired, lie down. The fool will laugh at you, but the wise man will understand. Rinzai [Lin-chi I-hsuan] (?-866)\n\n5. In the universe there is not a spot of land as small as a mustard seed where I have not sacrificed my life or have not buried my bones. Sakyamuni Buddha (c. 563-483 B.C.) \n\n6. Even when then bamboos are growing thick, they do not obstruct the running stream. \n\n7. The Perfect Way knows no difficulties Except that it refuses to make preferences; Only when freed from hate and love, It reveals itself fully and without disguise; A tenth of an inch's difference, And heaven and earth are set apart; If you wish to see it before your own eyes, Have no fixed thoughts either for or against it. \n\n8.  I asked God for strength, that I might achieve, I was made weak, that I might learn humbly to obey ... I asked for health, that I might do greater things, I was given infirmity, that I might do better things ... I asked for riches, that I might be happy, I was given poverty, that I might be wise ... I asked for power, that I might have the praise of men, I was given weakness, that I might feel the need of God ... I asked for all things, that I might enjoy life, I was given life, that I might enjoy all things ... I got nothing that I asked for, but everything I had hoped for. Almost despite myself, my unspoken prayers were answered. I am among all men, most richly blessed - Anonymous\n\n9. Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also." (Matthew 5:38-39)\n\n10. If you judge people, you have no time to love them - Mother Teresa \n\n11. First they ignore you, then they laugh at you, then they fight you, then you win. Mahatma Gandhi \n\n12. The best and most beautiful things in the world cannot be seen or even touched. They must be felt with the heart. Hellen Keller \n\n13.  My advice to you is get married: if you find a good wife you'll be happy; if not, you'll become a philosopher. Socrates\n\n14. Impossible is a word only to be found in the dictionary of fools. Napoleon Bonaparte\n\n15. That's one small step for man, one giant leap for mankind. \nNeil Armstrong \n\n16. History is a cyclic poem written by time upon the memories of man. Percy Bysshe Shelley\n\n17. Always go to other people's funerals, otherwise they won't come to yours. Yogi Berra\n\n18.  A gentleman is one who never strikes a woman without provocation. H L Mencken \n\n19. Life is like a game of cards. The hand that is dealt you represents determinism; the way you play it is free will. Jawaharlal Nehru\n\n20. I
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http://www.buddhanet.net/e-learning/snapshot02.htm  <<< differences on Mahayana and Theravada Buddhism.\n\nBuddhism is the same: there is Theravada Buddhism, Zen Buddhism, Pure Land Buddhism, Yogacara Buddhism and Vajrayana Buddhism but it is all Buddhism and it all has the same taste - the taste of freedom. Buddhism has evolved into different forms so that it can be relevant to the different cultures in which it exists. It has been reinterpreted over the centuries so that it can remain relevant to each new generation. Outwardly, the types of Buddhism may seem very different but at the centre of all of them is the Four Noble Truths and the Eightfold Path. All major religions, Buddhism included, have split into schools and sects. But the different sects of Buddhism have never gone to war with each other and to this day, they go to each other's temples and worship together. Such tolerance and understanding is certainly rare. \n\nThe Buddha — the "Awakened One" — called the religion he founded Dhamma-vinaya — "the doctrine and discipline". To provide a social structure supportive of the practice of Dhamma-vinaya (or Dhamma for short [Sanskrit: Dharma]), and to preserve these teachings for posterity, the Buddha established the order of bhikkhus (monks) and bhikkhunis (nuns)— the Sangha — which continues to this day to pass his teachings on to subsequent generations of laypeople and monastics, alike. \nAs the Dhamma continued its spread across India after the Buddha's passing, differing interpretations of the original teachings arose, which led to schisms within the Sangha and the emergence of as many as eighteen distinct sects of Buddhism.One of these schools eventually gave rise to a reform movement that called itself Mahayana (the "Greater Vehicle") and that referred to the other schools disparagingly as Hinayana (the "Lesser Vehicle"). What we call Theravada today is the sole survivor of those early non-Mahayana schools. To avoid the pejorative tone implied by the terms Hinayana and Mahayana, it is common today to use more neutral language to distinguish between these two main branches of Buddhism. Because Theravada historically dominated southern Asia, it is sometimes called "Southern" Buddhism, while Mahayana, which migrated northwards from India into China, Tibet, Japan, and Korea, is known as "Northern" Buddhism.\n\nThe main branches:\n1. Theravada / Hinayana (The great tradition or the way of the elders)\n\n2. Mahayana or "Greater Vehicle" : Variants of Mahayana Buddhism:\n-Tibetan Buddhism\n-Zen Buddhism\n-Pure Land Buddhism\n-Nichiren Buddhism\n\nhttp://www.buddhanet.net/worlddir.htm  <<< world buddhist directory (you may want to go to a temple or monastry near you & make enquiries). \nIf for whatever reason Buddhism appeals to you, obviously a bit of reading cannot do any harm. You could try a few introductory books from any tradition to get a closer idea of what Buddhism can mean for you.\n- Try not to get confused with the various traditions: just go for what feels right and ideally do a course. Amazingly, it seems to me that at least 90% of the people stick to the tradition they started in - somehow karma seems to be at work there... Anyway, the biggest differences between the Buddhist traditions are usually more on the surface than in the ideas behind the appearances. Although for example in Zen you will find very little ritual etc., and in Tibetan Buddhism you may be overwhelmed by it, at the core of the practice are the same ideas, just different methods.\n- Once you decide to get involved with a specific tradition, make sure you are not dealing with a controversial/dubious teacher or school; although someone may wear Buddhist robes or calls him/herself a lama, guru or even Acharya, that does not make him or her a saint.... There are unfortunately a fair amount of questionable 'Buddhist' teachers and c
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Vajrayāna Buddhism (Also known as Tantric Buddhism, Mantrayana, Tantrayana, Esoteric Buddhism, Diamond Vehicle, True Words Sect,) is an extension of Mahayana Buddhism consisting of differences in the adoption of additional techniques (upaya, or 'skilful means') rather than in philosophy. The Vajrayana is often viewed as the third major 'vehicle' (Yana) of Buddhism, alongside the Theravada and Mahayana.\n\nVajrayana Buddhism claims to provide an accelerated path to enlightenment. This is achieved through use of tantra techniques, which are practical aids to spiritual development, and esoteric transmission (explained below). Whereas earlier schools might provide ways to achieve nirvana over the course of many lifetimes, Vajrayana techniques are said to make full enlightenment or buddhahood possible in a shorter time, perhaps in a single lifetime. Vajrayana Buddhists do not claim that Theravada or Mahayana practices are invalid, only that they represent slower paths. It should also be noted that the goal of the Mahayana and Vajrayana sects is to become a bodhisattva, whereas the goal for Theravada practice is liberation from the cycle of rebirth (samsara) by achieving nirvana.\n\nVajrayana relies partially on various tantric techniques rooted in scriptures known as tantras, written in India. The most important aspect of the tantric path is to 'use the result as the Path', which means that, rather than placing full enlightenment as a goal far away in the future, one tries to identify with the enlightened body, speech and mind of a buddha. The buddha-form which one can best relate to is called the yidam (Tibetan) or ishtadevata (Sanskrit) or 'personal buddha-form'. In order to achieve this self-identification with a buddha-form, much symbolism and visualization is used in Buddhist tantric techniques.\n\n \nDetail of the mandala shown above. This is a Garbhadhatu mandala, representing Vairocana Buddha surrounded by eight Buddhas and bodhisattvas (clockwise from top: Ratnaketu, Samantabhadra, Samkusumitaraja, Manjusri, Amitabha, Avalokitesvara, Dundubhinirghosa, Maitreya).Secrecy is a cornerstone of tantric Buddhism, simply to avoid harming oneself and others through practising without proper guidance. It is not even allowed to explain the full symbolism and psychology of the practice to the uninitiated, which leads to misunderstanding and dismissal. Tantric techniques may appear initially to consist of ritualistic nonsense. They should only be practiced on the basis of a thorough understanding of Buddhist philosophy and strict adherence to the traditions.
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Well, I think theology is the wrong word since Buddhism is none=theistic. Still, here is a brief description of Buddhist beliefs. \n\nBuddhist beliefs revolve around a few basic principals. The first being the Four Nobel Truths:\n\n1) All worldly life is unsatisfactory, disjointed, containing suffering.\n2) There is a cause of suffering, which is attachment or desire rooted in ignorance\n3) There is an end of suffering, called Nirvana.\n4) There is a path that leads out of suffering, known as the Noble Eightfold Path.\n\nThe Noble Eightfold Path (listed below) is an intellectual understanding of the truth. The 'KNOWLEDGE' of Buddhism is liked to a finger pointing the way to the mood. The truth of Buddhism would be the moon. With knowledge, we point to the truth, just as with a finger we point to the moon. IF you focus on the finger, you will miss the moon but without the finger you will not know where the moon is. The same is true of the Knowledge and truth of Buddhism.\n\nThe Noble Eightfold Path: (Divided into three categories)\n>Wisdom\n1) Right Understanding - Looking at the world without attachment and desire, without ego.\n2) Right Thought - Keeping the mind on what is at hand and being resolved on renunciation, freedom from ill will, and on harmlessness.\n\n>Ethical Conduct\n3) Right Speech - Abstaining from lying, divisive, abusive and idle chatter.\n4) Right Action - Abstaining from taking life, stealing and improper sexual activities\n5) Right Livelihood - Doing what is right with ones life.\n\n>Concentration or Mental Development\n6) Right Effort - A persistent desire and an matching endeavor to participate in proper activates the are good and just.\n7) Right Mindfulness - Remaining focused on ones actions, speech, thoughts and lively hood.\n8) Right Concentration - by abandoning all selfishness and adopting a heart of compassion, keeping ones mind on what needs to be do including the helping of others.\n\nTo aid in the practice of the Noble Eightfold Path, the Five Precepts or the moral tenants of Buddhism are:\n\n1. To refrain from harming living creatures (ahimsa).\n2. To refrain from taking that which is not freely given (stealing).\n3. To refrain from sexual misconduct. (causing Physical, emotional or mental harm to yourself or others.)\n4. To refrain from incorrect speech (lying, harsh language, slander, idle chit-chat).\n5. To refrain from intoxicants which lead to loss of mindfulness.\n\nThe practice of Buddhism is found in studding the Sutras and more importantly for Ch'an (Zen) meditating to free the 'Unborn Buddha-mind' that is within all of us. \n\nI have included a couple of links that should help you learn more is you are interested.\n\nI hope this helps.
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In the middle:  the Buddha (an avatar of Vishnu in Hinduism), reincarnation, aim of life is to be free from the cycle of rebirth\n\nIn the only Hindu part:  asceticism, the Hindu gods (Shiva, Vishnu, Kali, Durga, etc.), the Hindu saints (Alvars and Nayanmars), the Hindu scriptures and epics (Vedas, Puranas, Upanishads, Ramayana, Mahabharata), the varnas (caste), the Laws of Manu, the 4 stages of man (student, householder, forest-dweller, wandering ascetic), gurus, Hindu temples\n\nIn the only Buddhist part:  the Middle Way, bodhisattvas, Buddhist temples and monuments, and maybe especially expansion to Tibet and China where Vajrayana and Mahayana practices, respectively, were elaborated.
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My dear friend, \n\nBelow I have done my best to try and explain the sects of Buddhism to level comprehensible to the general public; I sincerely hope it helps you.\n\nHowever, I first must briefly touch on the answer given by [Ronin], which is undoubtedly more a source than an answer.  To comment, our friend here has asked us to help her understand the differences between the branches of Buddhism, as she hasn't "been able to understand them perfectly and was wondering if anyone could put them into layman’s terms for [her]".  Citing wikipedia does neither for her, and I believe you may even insult her by suggesting she does not know how to search for information.  People come her, to the answers services because they have been unsuccessful in their quest for an answer; hence it is up to people who may know the answer to try and assist them in any way that we can, and not simply throw them more incomprehensible information.\n\nA period after the pir-nirvana of the Lord Buddha, the "Elders" and the "Novices" of Buddhism had an argument regarding the preservation of offerings for an overnight situation.  This let to a fine separation into 2 factions of Buddhism: Theravada and Mahasamghika (Elders and Novices) - the terms used previously are given in the ancient language Sanskrit.  In fact, the Mahasamghika was the stepping stone or hint that another form of Buddhism would take place, and that form would be known as Mahayana Buddhism.  Mahayana Buddhism was introduced to the world by Nagarjuna Buddha (or Nagarjuna Bodhisattva - depending on tradition), and the Mahasamghika slowly dissipated into another form of Buddhism, known as Hinayana.\n\nSo to briefly bring things into perspective:  Hinayana, Mahayana and Theravada.  However, this is not the end yet.  Some people actually place Theravada Buddhism under the banner of Hinayana Buddhism.  So, there are mainly the two branches: Hinayana and Mahayana (but readers please take note, it is not that I am in total agreement of this; I merely wish to use it as an example to simplify matters).  Now, to help you understand the differences.  Places like Thailand, Vietnam, Laos, Sri Lanka, India etc are all examples where Hinayana Buddhism is prominent; their Dharma Robes are easily distinguished tending to look like a very large cloth wrapped around their body.  Countries like China, Taiwan, Korea, Tibet, Japan etc are all examples where Mahayana Buddhism is prominent; their Dharma Robes are not so easily distinguished tending to vary from tradition, but one thing is certain, and that is they often have a look of Chinese Tang Dynasty Royal Family robes.\n\nWell, "is that all", you ask?  No, because within the Mahayana tradition there is another lineage of Buddhism, known as the Tantrayana (or Vajrayana).  All the countries mentioned in the category of Mahayana fit this description, but please take note that there is an extremely large amount of overlapping.  And to complicate matter even further, these branches of Buddhism are separated in another general manner:  Exoteric and Esoteric.\n\nSo to conclude:\nExoteric Buddhism - Hinayana Buddhism (Thailand, Sri Lanka...etc)\n             - Mahayana Buddhism (Taiwan, Korea, China)\n\nEsoteric Buddhism-Tantrayana Buddhism (China, Tibet, Japan)\n\nRemember, it all depends in what context you are speaking of.\n\nI hope I have helped you, and would appreciate criticism and education from the learned friends of the world wide web.\n\nvhy
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you can choose a ready guide in some celestial voice\n\ni will choose a path that's clear...\n\ni will choose\n\nfree will
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Buddhism is a religion and philosophy based on the teachings of the Buddha.\n\nThe Four Noble Truths\n\nThe Buddha taught that life was dissatisfactory because of craving, but that this condition was curable by following the Noble Eightfold Path ( This teaching is called the Four Noble Truths )\n\nDukkha: All worldly life is unsatisfactory, disjointed, containing suffering. \n\nSamudaya: There is a cause of suffering, which is attachment or desire (tanha) rooted in ignorance (avidya). \n\nNirodha: There is an end of suffering, which is Nirvana. \n\nMagga: There is a path that leads out of suffering, known as the Noble Eightfold Path. \n\nThe Noble Eightfold Path\n \n In order to fully understand the noble truths and investigate whether they were in fact true, Buddha recommended that a certain path be followed which consists of:\n\nRight Understanding \nRight Thought  \nRight Speech\nRight Conduct \nRight Livelihood  \nRight Effort \nRight Mindfulness  \nRight Concentration \n\n Buddhist texts\n\nThe Buddhist canon of scripture is known in Sanskrit as the Tripitaka \n\nThese terms literally mean "three baskets" and refer to the three main divisions of the canon, which are:\n\nThe Vinaya Pitaka, containing disciplinary rules for the Sangha 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. \n\nThe Sutra Pitaka , contains the actual discourses of the Buddha. \n\nA third type containing commentaries or systematic expositions of the Buddha's teachings. In the Theravada school, as well as in several others, this division is called the Abhidhamma Pitaka.
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The phrase Sun of Enlightenment is one (see reference below).  Look up references to the Sun-faced Buddha.  This is another solar reference.\nUnlike many religions which attempted to swallow pagan worshippers, Buddhism accepted no outside dogma or symbols except as they enhanced the concept of the Path to Enlightenment.  Many in the West have a very hard time understanding what this means.
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The teachings of Buddha are simple. When you are hungry, eat, When you are thirsty, drink. When you are tired, sleep. Choose your way of life and stick to it with all your heart. Just keep it simple.
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Buddhism generally explain the cause of our existence , and how to end the rebirth cycle . The main core teaching of The Lord Buddha is the Four Noble Truth and the Noble Eight Fold Path . These teachings or Dharma preach by The Buddha teaches us on how to end our suffering by practicing Morality ( Sila ) , Samadhi ( Concentration ) and Panna ( Wisdom )\n\nFrom the Dharma that The Lord Buddha have preached to us , the cause of Suffering ( our existence ) is due to Tanha ( attachment ).  Literally , Tanha means thirst which covers all the senses of greed , lust , desire, cravings , and likes .\n\nWhen there is Tanha , there will be suffering . For example , people who are very greedy and love their money so much that they do not want to be apart . This is the attachment and when they loss their money , they feel very sad which is clearly a suffering to them . Or when one loss a love one , this is also a suffering because they are very attached to the decease .\n\nAs summary : Suffering is the cause of Attachment . Attachment is the cause of Wrong View . Wrong view is the cause of Ignorant . So , By learning and practicing the Dharma , one is expected to eliminate Ignorant ( Moha / Avijja in Pali Language ) which eventually , eliminates sufferings in the end . \n\nIt may be very hard to understand Budhhism here because you may not understand what i say here . However , what i have written here is only a very general idea on what Buddhism is since there are those who have already told you who the Buddha is .\n\nIf you are interested in knowing more about Buddhism , you can always attend to the nearest Buddhist temple or other Buddhist website. There is no regulation such as if you enter a Buddhist Temple , you must be a Buddhist . Every people ( from other religion or all walks of life )is allowed to come , investigate , question and study the Dharma ( teachings of the Buddha ) without the need to convert to Buddhism if he / she has no intention to do so .\n\nHowever , for those who wish to create havoc by questioning every thing about the teaching of the Buddha in which his / her objective is not towards the understanding of the religion but more to condemning the religion , i urge them all to be more understanding and stop their action as many people will be irritated or hurt by their words.\n\nSadhu , May all be well and happy ..
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Core beliefs of Buddhism:\nBuddhism, like most of the great religions of the world, is divided into a number of different traditions. However, most traditions share a common set of fundamental beliefs.\n\nOne fundamental belief of Buddhism is often referred to as reincarnation -- the concept that people are reborn after dying. In fact, most individuals go through many cycles of birth, living, death and rebirth. A practicing Buddhist differentiates between the concepts of rebirth and reincarnation. In reincarnation, the individual may recur repeatedly. In rebirth, in a person does not necessarily return to Earth as the same entity ever again. He compares it to a leaf growing on a tree. When the withering leaf falls off, a new leaf will eventually replace it. It is similar to the old leaf, but it is not identical to the original leaf.\n\nAfter many such cycles, if a person releases their attachment to desire and the self, they can attain Nirvana. This is a state of liberation and freedom from suffering. \n\n\n\nThe Three Trainings or Practices:\nThese three consist of:\n\nSila: Virtue, good conduct, morality. This is based on two fundamental principles: The principle of equality: that all living entities are equal. \n The principle of reciprocity: This is the "Golden Rule" in\nChristianity -- to do onto others as you would wish them do \nonto you. It is found in all major religions. \n\nSamadhi: Concentration, meditation, mental development. Developing one's mind is the path to wisdom which in turn leads to personal freedom. Mental development also strengthens and controls our mind; this helps us maintain good conduct. \nPrajna: Discernment, insight, wisdom, enlightenment. This is the real heart of Buddhism. Wisdom will emerge if your mind is pure and calm. \nThe first two paths listed in the Eightfold Path, described below, refer to discernment; the last three belong to concentration; the middle three are related to virtue. \n\n\n\nThe Four Noble Truths:\nThe Buddha's Four Noble Truths explore human suffering. They may be described (somewhat simplistically) as: \n\nDukkha: Suffering exists: (Suffering is real and and almost universal. Suffering has many causes: loss, sickness, pain, failure, the impermanence of pleasure.) \nSamudaya: There is a cause for suffering. (It is the desire to have and control things. It can take many forms: craving of sensual pleasures; the desire for fame; the desire to avoid unpleasant sensations, like fear, anger or jealousy.) \nNirodha: There is an end to suffering. (Suffering ceases with the final liberation of Nirvana (a.k.a. Nibbana). The mind experiences complete freedom, liberation and non-attachment. It lets go of any desire or craving.) \nMagga: In order to end suffering, you must follow the Eightfold Path. \n\nThe Five Precepts: \nThese are rules to live by. They are somewhat analogous to the second half of the Ten Commandments in Judaism and Christianity -- that part of the Decalogue which describes behaviors to avoid.\n\nDo not kill. This is sometimes translated as "not harming" or an absence of violence. \nDo not steal. This is generally interpreted as including the avoidance of fraud and economic exploitation. \nDo not lie. This is sometimes interpreted as including name calling, gossip, etc. \nDo not misuse sex. For monks and nuns, this means any departure from complete celibacy. For the laity, adultery is forbidden, along with any sexual harassment or exploitation, including that within marriage. The Buddha did not discuss consensual premarital sex within a committed relationship; Buddhist traditions differ on this. \nDo not consume alcohol or other drugs. The main concern here is that intoxicants cloud the mind. Some have included as a drug other methods of divorcing ourselves from reality -- e.g. movies, television, the Internet. 1 \n\n\nThe Eightfold Path:\nThe Buddha's Eightfold Path consists of:\n\n Panna: Discernment, wisdom: 1) Samma ditthi Righ
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Buddhism is a nontheistic religion and philosophy focusing on the teachings of the Buddha Śākyamuni (Pāli:Sakyamuni), born Siddhārtha (Pāli: Siddhattha) of the Gautama (Pāli: Gotama) gotra, who probably lived in the 5th century BCE. Buddhism spread throughout the ancient Indian sub-continent in the five centuries following the Buddha's death, and propagated into Central, Southeast, and East Asia over the next two millennia. Today, Buddhism is divided primarily into three traditions: Theravāda (Sanskrit: Sthaviravāda), Mahāyāna, and Vajrayāna. Buddhism continues to attract followers worldwide, and, with around 708 million followers, it is considered a major world religion.\n\nA Buddha is considered to be a person who discovers the true nature of reality through years of study, investigation of the various religious practices of his time, and meditation. This transformational discovery is called bodhi or "enlightenment". Any person who has, without the instruction of others, become awakened to the principles of the Dharma, is called a buddha. Śākyamuni is said to have been only the latest of many of these; there were other buddhas before him and there will be others in the future. According to the Buddha, any person can follow his example and become enlightened through the study of his words, and by leading a virtuous, moral life. In general, the aim of Buddhist practice is to end all kinds of suffering in life. To achieve this state, adherents seek to purify and train the mind by following the Noble Eightfold Path, and eventually to gain true knowledge of reality and thus attain liberation: nirodha or nirvāṇa(Pāli nibbāna).
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Tibetan Religious Symbols -\n\nIt is common to see various religious symbols when traveling in Tibetan monasteries, villages. They are used as sacred adornments.\n\nThe Eight Auspicious Signs, or eight motifs, generally symbolize how to progress along the Buddhist path.\n\nWhite Umbrella: a symbol of loyalty and faith and Dharma protection from all evil.\n\nGolden Fish: a symbol of happiness, soul emancipation, and salvation from the sea of suffering\n\nVase: stores the nectar of immortality and symbolizes hidden treasure\n\nLotus: symbolizes purity and spiritual enfoldment\n\nConch Shell: proclaims the teachings of the enlightened ones and symbolizes the spoken word.\n\nKnot of Eternity: symbolizes the unity of all things and the illusory character of time.\n\nVictory Standard: the cylinder symbolizes the victory of Buddhism over ignorance and death.\n\nDharma Wheel: symbolizes the unity of all things, spiritual law and Sakyamuni himself. The wheel is usually flanked by two deer, the first to listen to Sakyamuni's teachings. The male deer symbolizes the realization of great bliss while the female deer symbolizes the realization of emptiness.\n\nOther common symbols:\n\nSwastika: commonly seen on home walls or on monastery floors. Meaning good fortune, it symbolizes infinity, universe and sometimes sun and moon. Buddhists draw it clockwise while bon followers draw it anticlockwise.\n\nKalacakra Seal: an adorning motif in murals or on monastery walls. It symbolizes the highest initiations into occult knowledge which can only be possessed by a few high lamas.\n\nWheel of Life: in murals or on monastery walls. The demon of impermanence holds a wheel, segmented into six sections, which mean all realms of existence respectively. These are: Heaven, demigods, humankind, hell, hungry ghosts and animals. The hub in the center symbolizes ignorance, hatred and greed, the three poisons.\n\nSun and Moon: usually seen on village houses and top of stupas. The adorning motif symbolizes the source of light and union of opposites.
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Buddhism is a path of practice and spiritual development leading to Insight into the true nature of life. Buddhist practices such as meditation are means of changing oneself in order to develop the qualities of awareness, kindness, and wisdom. The experience developed within the Buddhist tradition over thousands of years has created an incomparable resource for all those who wish to follow a path - a path which ultimately culminates in Enlightenment or Buddhahood.\n\nBecause Buddhism does not include the idea of worshipping a creator God, some people do not see it as a religion in the normal, Western sense. The basic tenets of Buddhist teaching are straightforward and practical: nothing is fixed or permanent; actions have consequences; change is possible. Thus Buddhism addresses itself to all people irrespective of race, nationality, or gender. It teaches practical methods (such as meditation) which enable people to realize and utilize its teachings in order to transform their experience, to be fully responsible for their lives and to develop the qualities of Wisdom and Compassion.\nBuddhism explains the reality of life and the universe: that all beings are equal by nature and that all teachings are equal. The Buddha said many times that the wisdom to understand the true reality of life and the universe, and the virtuous abilities to cultivate are all already within our true nature. Buddhism teaches us to have a broad mind, one that overflows with sincerity, purity, equality, proper understanding, and compassion. Everyday, we must strive to awaken to this reality. Being contented with all conditions and settings is a good example for all, and striving for attainment of freedom of mind and spirit will help to awaken. From this, we can see that the Buddha is a compassionate multicultural educator who is worthy of emulation.\nBuddhism is Not a Religion. According to the Webster's Dictionary, the definition of religion is as follows, "An organized system of beliefs, rites, and celebrations centered on a supernatural being power; belief pursued with devotion."\nBuddhism is not a religion because:\nbullet\n\nFirst, the Buddha is not a 'supernatural being power'. The Buddha is simply a person who has reached Complete Understanding of the reality of life and the universe. Life refers to ourselves, and universe refers to our living environment. The Buddha taught that all beings possess the same ability to reach Complete Understanding of themselves and their environment, and relieve themselves from all sufferings to attain utmost happiness. All beings can become Buddhas, and all beings and the Buddha are equal by nature. The Buddha is not a God, but a teacher, who teach us the way to restore Wisdom and Understanding by conquering the greed, hatred, and ignorance which blind us at the present moment. The word 'Buddha' is a Sanskrit word, when translated it means, "Wisdom, Awareness/Understanding". We call the founder of Buddhism Shakyamuni Buddha because He has attained Complete Understanding and Wisdom of life and the universe. Buddhism is His education to us, it is His teaching which shine the way to Buddhahood.\nbullet\n\nSecond, the 'belief' in the Buddha's teachings is not blind belief, or blind faith. Shakyamuni Buddha taught us not to blindly believe what he tells us, he wants us to try the teachings and prove them for ourselves. The Buddha wants us to know, not merely believe. The Buddha's teachings flow from his own experience and understanding of the truth, and shows us a path of our own to taste the truth for ourselves. The Buddha uses a perfectly scientific way of showing us reality in its true form.\nbullet\n\nThird, Buddhism is not a religion because all the 'rites and celebrations' are not centered on a supernatural being, but rather the people attending the assemblies. The ceremonies and celebrations in Buddhism all serve an educational purpose, a reminder of