Buddhism is a world religion, which arose in and around the ancient Kingdom of Magadha (now in Bihar, India), and is based on the teachings of Siddhrtha Gautama[note 1] who was deemed a "Buddha" ("Awakened One"[4]). Buddhism spread outside Magadha starting in the Buddha's lifetime.

With the reign of the Buddhist Mauryan Emperor Ashoka, the Buddhist community split into two branches: the Mahsghika and the Sthaviravda, each of which spread throughout India and split into numerous sub-sects.[5] In modern times, two major branches of Buddhism exist: the Theravada in Sri Lanka and Southeast Asia, and the Mahayana throughout the Himalayas and East Asia.

After peaking after Ashoka in ancient India, the practice of Buddhism and Buddhist monasteries received laity and royal support through the 12th century, but generally declined in the 1st millennium CE, with many of its practices and ideas absorbed into Hinduism. Except for the Himalayan region and south India, Buddhism almost became extinct in India after the arrival of Islam in late 12th century.[6][7][8]

Buddhism remains the primary or a major religion in the Himalayan areas such as Sikkim, Ladakh, Arunachal Pradesh, the Darjeeling hills in West Bengal, and the Lahaul and Spiti areas of upper Himachal Pradesh. Remains have also been found in Andhra Pradesh, the probable origin of Mahayana Buddhism.[9] Buddhism has been reemerging in India since the past century, due to its adoption by many Indian intellectuals, the migration of Buddhist Tibetan exiles, and the mass conversion of hundreds of thousands of Dalits to Buddhism.[10] According to the 2011 census, Buddhists make up 0.7% of India's population, or 8.4 million individuals.[11][12]Maharashtra state, which account for 77.36% (6.5 million) of all Buddhists in the country.[13]Navayana Buddhists (Converted or Neo-Buddhists) comprise more than 87% of Indian Buddhist community according to 2011 Census of India.[13]

Buddha was born in Lumbini, in Nepal, to a Kapilvastu King of the Shakya Kingdom named Suddhodana. After asceticism and meditation which was a Samana practice, the Buddha discovered the Buddhist Middle Waya path of moderation away from the extremes of self-indulgence and self-mortification.

Siddhrtha Gautama attained enlightenment sitting under a pipal tree, now known as the Bodhi tree in Bodh Gaya, India. Gautama, from then on, was known as "The Perfectly Self-Awakened One," the Samyaksambuddha. Buddha found patronage in the ruler of Magadha, emperor Bimbisra. The emperor accepted Buddhism as personal faith and allowed the establishment of many Buddhist "Vihras." This eventually led to the renaming of the entire region as Bihar.[14]

At the Deer Park Water Reservation near Vras in northern India, Buddha set in motion the Wheel of Dharma by delivering his first sermon to the group of five companions with whom he had previously sought enlightenment. They, together with the Buddha, formed the first Sagha, the company of Buddhist monks, and hence, the first formation of Triple Gem (Buddha, Dharma and Sangha) was completed.

For the remaining years of his life, the Buddha is said to have traveled in the Gangetic Plain of Northern India and other regions.

Buddha died in Kushinagar, Uttar Pradesh.[15][16]

Followers of Buddhism, called Buddhists in English, referred to themselves as Saugata.[17] Other terms were Sakyans or Sakyabhiksu in ancient India.[18][19]Sakyaputto was another term used by Buddhists, as well as Ariyasavako[20] and Jinaputto.[21] Buddhist scholar Donald S. Lopez states they also used the term Bauddha.[22] The scholar Richard Cohen in his discussion about the 5th-century Ajanta Caves, states that Bauddha is not attested therein, and was used by outsiders to describe Buddhists, except for occasional use as an adjective.[23]

The Buddha did not appoint any successor, and asked his followers to work toward liberation. The teachings of the Buddha existed only in oral traditions. The Sangha held a number of Buddhist councils in order to reach consensus on matters of Buddhist doctrine and practice.

The Early Buddhist Schools were the various schools in which pre-sectarian Buddhism split in the first few centuries after the passing away of the Buddha (in about the 5th century BCE). The earliest division was between the majority Mahsghika and the minority Sthaviravda. Some existing Buddhist traditions follow the vinayas of early Buddhist schools.

The Dharmaguptakas made more efforts than any other sect to spread Buddhism outside India, to areas such as Afghanistan, Central Asia, and China, and they had great success in doing so.[26] Therefore, most countries which adopted Buddhism from China, also adopted the Dharmaguptaka vinaya and ordination lineage for bhikus and bhikus.

During the early period of Chinese Buddhism, the Indian Buddhist sects recognized as important, and whose texts were studied, were the Dharmaguptakas, Mahsakas, Kyapyas, Sarvstivdins, and the Mahsghikas.[27] Complete vinayas preserved in the Chinese Buddhist canon include the Mahsaka Vinaya (T. 1421), Mahsghika Vinaya (T. 1425), Dharmaguptaka Vinaya (T. 1428), Sarvstivda Vinaya (T. 1435), and the Mlasarvstivda Vinaya (T. 1442). Also preserved are a set of gamas (Stra Piaka), a complete Sarvstivda Abhidharma Piaka, and many other texts of the early Buddhist schools.

Early Buddhist schools in India often divided modes of Buddhist practice into several "vehicles" (yna). For example, the Vaibhika Sarvstivdins are known to have employed the outlook of Buddhist practice as consisting of the Three Vehicles:[28]

Several scholars have suggested that the Prajpramit stras, which are among the earliest Mahyna stras,[29][30] developed among the Mahsghika along the Ka River in the ndhra region of South India.[31]

The earliest Mahyna stras to include the very first versions of the Prajpramit genre, along with texts concerning Akobhya Buddha, which were probably written down in the 1st century BCE in the south of India.[32][33] Guang Xing states, "Several scholars have suggested that the Prajpramit probably developed among the Mahsghikas in southern India, in the ndhra country, on the Ka River."[34]A.K. Warder believes that "the Mahyna originated in the south of India and almost certainly in the ndhra country."[35]

Anthony Barber and Sree Padma note that "historians of Buddhist thought have been aware for quite some time that such pivotally important Mahayana Buddhist thinkers as Ngrjuna, Dignaga, Candrakrti, ryadeva, and Bhavaviveka, among many others, formulated their theories while living in Buddhist communities in ndhra."[36] They note that the ancient Buddhist sites in the lower Ka Valley, including Amaravati, Ngrjunako and Jaggayyapea "can be traced to at least the third century BCE, if not earlier."[37] Akira Hirakawa notes the "evidence suggests that many Early Mahayana scriptures originated in South India."[38]

Various classes of Vajrayana literature developed as a result of royal courts sponsoring both Buddhism and Saivism.[39] The Majusrimulakalpa, which later came to classified under Kriyatantra, states that mantras taught in the Shaiva, Garuda and Vaishnava tantras will be effective if applied by Buddhists since they were all taught originally by Manjushri.[40] The Guhyasiddhi of Padmavajra, a work associated with the Guhyasamaja tradition, prescribes acting as a Shaiva guru and initiating members into Saiva Siddhanta scriptures and mandalas.[41] The Samvara tantra texts adopted the pitha list from the Shaiva text Tantrasadbhava, introducing a copying error where a deity was mistaken for a place.[42]

"During the sixth and fifth centuries B.C.E. (Before Common Era), commerce and cash became increasingly important in an economy previously dominated by self-sufficient production and bartered exchange. Merchants found Buddhist moral and ethical teachings an attractive alternative to the esoteric rituals of the traditional Brahmin priesthood, which seemed to cater exclusively to Brahmin interests while ignoring those of the new and emerging social classes." [43]

"Furthermore, Buddhism was prominent in communities of merchants, who found it well suited to their needs and who increasingly established commercial links throughout the Mauryan empire."[44]

"Merchants proved to be an efficient vector of the Buddhist faith, as they established diaspora communities in the string of oasis towns-Merv, Bukhara, Samarkand, Kashgar, Khotan, Kuqa, Turpan, Dunhuang - that served as lifeline of the silk roads through central Asia."[45]

The Maurya empire reached its peak at the time of emperor Aoka, who converted to Buddhism after the Battle of Kaliga. This heralded a long period of stability under the Buddhist emperor. The power of the empire was vastambassadors were sent to other countries to propagate Buddhism. Greek envoy Megasthenes describes the wealth of the Mauryan capital. Stupas, pillars and edicts on stone remain at Sanchi, Sarnath and Mathura, indicating the extent of the empire.

Emperor Aoka the Great (304 BCE232 BCE) was the ruler of the Maurya Empire from 273 BCE to 232 BCE.

Aoka reigned over most of India after a series of military campaigns. Emperor Aoka's kingdom stretched from South Asia and beyond, from present-day parts of Afghanistan in the north and Balochistan in the west, to Bengal and Assam in the east, and as far south as Mysore.

According to legend, emperor Aoka was overwhelmed by guilt after the conquest of Kaliga, following which he accepted Buddhism as personal faith with the help of his Brahmin mentors Rdhsvm and Majr. Aoka established monuments marking several significant sites in the life of akyamuni Buddha, and according to Buddhist tradition was closely involved in the preservation and transmission of Buddhism.[46]

Menander was the most famous Bactrian king. He ruled from Taxila and later from Sagala (Sialkot). He rebuilt Taxila (Sirkap) and Pukalavat. He became Buddhist and is remembered in Buddhists records due to his discussions with a great Buddhist philosopher in the book Milinda Paha.

By 90 BC, Parthians took control of eastern Iran and around 50 BC put an end to last remnants of Greek rule in Afghanistan. By around 7 AD, an Indo-Parthian dynasty succeeded in taking control of Gandhra. Parthians continued to support Greek artistic traditions in Gandhara. The start of the Gandhran Greco-Buddhist art is dated to the period between 50 BC and 75 AD.

Kuna under emperor Kanika was known as the Kingdom of Gandhra. The Buddhist art spread outward from Gandhra to other parts of Asia. He greatly encouraged Buddhism. Before Kanika, Buddha was not represented in human form. In Gandhra Mahyna Buddhism flourished and Buddha was represented in human form.

Under the rule of the Pla and Sena kings, large mahvihras flourished in what is now Bihar and Bengal. According to Tibetan sources, five great Mahvihras stood out: Vikramashila, the premier university of the era; Nlanda, past its prime but still illustrious, Somapura, Odantapur, and Jaggadala.[48] The five monasteries formed a network; "all of them were under state supervision" and their existed "a system of co-ordination among them . . it seems from the evidence that the different seats of Buddhist learning that functioned in eastern India under the Pla were regarded together as forming a network, an interlinked group of institutions," and it was common for great scholars to move easily from position to position among them.[49]

According to Damien Keown, the kings of the Pala dynasty (8th to 12th century, Gangetic plains region) were a major supporter of Buddhism, various Buddhist and Hindu arts, and the flow of ideas between India, Tibet and China:[50][51]

During this period [Pala dynasty] Mahayana Buddhism reached its zenith of sophistication, while tantric Buddhism flourished throughout India and surrounding lands. This was also a key period for the consolidation of the epistemological-logical (pramana) school of Buddhist philosophy. Apart from the many foreign pilgrims who came to India at this time, especially from China and Tibet, there was a smaller but important flow of Indian pandits who made their way to Tibet...

Indian ascetics (Skt. ramaa) propagated Buddhism in various regions, including East Asia and Central Asia.

In the Edicts of Ashoka, Ashoka mentions the Hellenistic kings of the period as a recipient of his Buddhist proselytism.[52] The Mahavamsa describes emissaries of Ashoka, such as Dharmaraksita, as leading Greek ("Yona") Buddhist monks, active in Buddhist proselytism.[53]).

Roman Historical accounts describe an embassy sent by the "Indian king Pandion (Pandya?), also named Porus," to Caesar Augustus around the 1st century. The embassy was travelling with a diplomatic letter in Greek, and one of its members was a sramana who burned himself alive in Athens, to demonstrate his faith. The event made a sensation and was described by Nicolaus of Damascus, who met the embassy at Antioch, and related by Strabo (XV,1,73)[54] and Dio Cassius (liv, 9). A tomb was made to the sramana, still visible in the time of Plutarch, which bore the mention:

Lokaksema is the earliest known Buddhist monk to have translated Mahayana Buddhist scriptures into the Chinese language. Gandharan monks Jnanagupta and Prajna contributed through several important translations of Sanskrit sutras into Chinese language.

The Indian dhyana master Buddhabhadra was the founding abbot and patriarch[55] of the Shaolin Temple. Buddhist monk and esoteric master from South India (6th century), Kanchipuram is regarded as the patriarch of the Ti-Lun school. Bodhidharma (c. 6th century) was the Buddhist Bhikkhu traditionally credited as the founder of Zen Buddhism in China.[56]

In 580, Indian monk Vintaruci travelled to Vietnam. This, then, would be the first appearance of Vietnamese Zen, or Thien Buddhism.

Padmasambhava, in Sanskrit meaning "lotus-born", is said to have brought Tantric Buddhism to Tibet in the 8th century. In Bhutan and Tibet he is better known as "GuruRinpoche" ("Precious Master") where followers of the Nyingma school regard him as the second Buddha. ntarakita, abbot of Nlanda and founder of the Yogacara-Madhyamaka is said to have helped Padmasambhava establish Buddhism in Tibet.

Indian monk Atia, holder of the mind training (Tib. lojong) teachings, is considered an indirect founder of the Geluk school of Tibetan Buddhism. Indian monks, such as Vajrabodhi, also travelled to Indonesia to propagate Buddhism.

The decline of Buddhism has been attributed to various factors. Regardless of the religious beliefs of their kings, states usually treated all the important sects relatively even-handedly.[58] This consisted of building monasteries and religious monuments, donating property such as the income of villages for the support of monks, and exempting donated property from taxation. Donations were most often made by private persons such as wealthy merchants and female relatives of the royal family, but there were periods when the state also gave its support and protection. In the case of Buddhism, this support was particularly important because of its high level of organization and the reliance of monks on donations from the laity. State patronage of Buddhism took the form of land grant foundations.[59]

Numerous copper plate inscriptions from India as well as Tibetan and Chinese texts suggest that the patronage of Buddhism and Buddhist monasteries in medieval India was interrupted in periods of war and political change, but broadly continued in Hindu kingdoms from the start of the common era through early 2nd millennium CE.[60][61][62] Modern scholarship and recent translations of Tibetan and Sanskrit Buddhist text archives, preserved in Tibetan monasteries, suggest that through much of 1st millennium CE in medieval India (and Tibet as well as other parts of China), Buddhist monks owned property and were actively involved in trade and other economic activity, after joining a Buddhist monastery.[63][64]

With the Gupta dynasty (~4th to 6th century), the growth in ritualistic Mahayana Buddhism, and the adoption of Buddhist ideas into Hindu schools, the differences between Buddhism and Hinduism blurred, and Vaishnavism, Shaivism and other Hindu traditions became increasingly popular, and Brahmins developed a new relationship with the state.[65] As the system grew, Buddhist monasteries gradually lost control of land revenue. In parallel, the Gupta kings built Buddhist temples such as the one at Kushinagara,[66][67] and monastic universities such as those at Nalanda, as evidenced by records left by three Chinese visitors to India.[68][69][70]

According to Hazra, Buddhism declined in part because of the rise of the Brahmins and their influence in socio-political process.[71] According to Randall Collins, Richard Gombrich and other scholars, Buddhism's rise or decline is not linked to Brahmins or the caste system, since Buddhism was "not a reaction to the caste system", but aimed at the salvation of those who joined its monastic order.[72][73][74]

The 11th century Persian traveller Al-Biruni writes that there was 'cordial hatred' between the Brahmins and Sramana Buddhists.[75] Buddhism was also weakened by rival Hindu philosophies such as Advaita Vedanta, growth in temples and an innovation of the bhakti movement. Advaita Vedanta proponent Adi Shankara is believed to have "defeated Buddhism" and established Hindu supremacy. This rivalry undercut Buddhist patronage and popular support.[76] The period between 400 CE and 1000 CE thus saw gains by the Vedanta school of Hinduism over Buddhism[77] and Buddhism had vanished from Afghanistan and north India by early 11th century. India was now Brahmanic, not Buddhistic; Al-Biruni could never find a Buddhistic book or a Buddhist person in India from whom he could learn.[78]

According to some scholars such as Lars Fogelin, the decline of Buddhism may be related to economic reasons, wherein the Buddhist monasteries with large land grants focussed on non-material pursuits, self-isolation of the monasteries, loss in internal discipline in the sangha, and a failure to efficiently operate the land they owned.[62][79]

Chinese scholars traveling through the region between the 5th and 8th centuries, such as Faxian, Xuanzang, I-ching, Hui-sheng, and Sung-Yun, began to speak of a decline of the Buddhist Sangha, especially in the wake of the Hun invasion from central Asia.[6] Xuanzang, the most famous of Chinese travellers, found millions of monasteries in north-western India reduced to ruins by the Huns.[6][80]

The Muslim conquest of the Indian subcontinent was the first great iconoclastic invasion into South Asia.[81] By the end of twelfth century, Buddhism had mostly disappeared,[6][82] with the destruction of monasteries and stupas in medieval northwest and western India (now Pakistan and north India).[83]

In the northwestern parts of medieval India, the Himalayan regions, as well regions bordering central Asia, Buddhism once facilitated trade relations, states Lars Fogelin. With the Islamic invasion and expansion, and central Asians adopting Islam, the trade route-derived financial support sources and the economic foundations of Buddhist monasteries declined, on which the survival and growth of Buddhism was based.[79][84] The arrival of Islam removed the royal patronage to the monastic tradition of Buddhism, and the replacement of Buddhists in long-distance trade by the Muslims eroded the related sources of patronage.[83][84]

In the Gangetic plains, Orissa, northeast and the southern regions of India, Buddhism survived through the early centuries of the 2nd millennium CE.[79] The Islamic invasion plundered wealth and destroyed Buddhist images,[85] and consequent take over of land holdings of Buddhist monasteries removed one source of necessary support for the Buddhists, while the economic upheaval and new taxes on laity sapped the laity support of Buddhist monks.[79]

Monasteries and institutions such as Nalanda were abandoned by Buddhist monks around 1200 CE, who flee to escape the invading Muslim army, after which the site decayed over the Islamic rule in India that followed.[86][87]

The last empire to support Buddhism, the Pala dynasty, fell in the 12th century, and Muslim invaders destroyed monasteries and monuments.[6] According to Randall Collins, Buddhism was already declining in India before the 12th century, but with the pillage by Muslim invaders it nearly became extinct in India in the 1200s.[7] In the 13th century, states Craig Lockard, Buddhist monks in India escaped to Tibet to escape Islamic persecution;[88] while the monks in western India, states Peter Harvey, escaped persecution by moving to south Indian Hindu kingdoms that were able to resist the Muslim power.[8]

Many Indian Buddhists fled south. It is known that Buddhists continued to exist in India even after the 14th century from texts such as the Chaitanya Charitamrita. This text outlines an episode in the life of Sri Chaitanya Mahaprabhu (14861533), a Vaisnava saint, who was said to have entered into a debate with Buddhists in Tamil Nadu.[89]

The Tibetan Taranatha (15751634) wrote a history of Indian Buddhism, which mentions Buddhism as having survived in some pockets of India during his time.[90]

Buddhism also survived to the modern era in the Himalayan regions such as Ladakh, with close ties to Tibet.[91] A unique tradition survives in Nepal's Newar Buddhism.

Some scholars suggest that a part of the decline of Buddhist monasteries was because it was detached from everyday life in India and did not participate in the ritual social aspects such as the rites of passage (marriage, funeral, birth of child) like other religions.[83]

A revival of Buddhism began in India in 1891, when the Sri Lankan Buddhist leader Anagarika Dharmapala founded the Maha Bodhi Society.[92] Its activities expanded to involve the promotion of Buddhism in India. In June 1892, a meeting of Buddhists took place at Darjeeling. Dharmapala spoke to Tibetan Buddhists and presented a relic of the Buddha to be sent to the Dalai Lama.

Dharmapla built many vihras and temples in India, including the one at Sarnath, the place of Buddha's first sermon. He died in 1933, the same year he was ordained a bhikkhu.[93]

The 14th Dalai Lama departed Tibet in 1959, when Indian Prime Minister Jawaharlal Nehru offered to permit him and his followers to establish a "government-in-exile" in Dharamsala. Tibetan exiles have settled in the town, numbering several thousand. Many of these exiles live in Upper Dharamsala, or McLeod Ganj, where they established monasteries, temples and schools. The town is sometimes known as "Little Lhasa", after the Tibetan capital city, and has become one of the centers of Buddhism in the world. Many settlements for Tibetan refugee communities came up across many parts of India on the lands offered by the Government of India. Some of the biggest Tibetan settlements in exile are in the state of Karnataka. The Dalai Lama's brother, Gyalo Thondup, himself lives in Kalimpong and his wife established the Tibetan Refugee Centre in Darjeeling [1]. The 17th Karmapa also arrived in India in 2000 and continues education and has taken traditional role to head Karma Kagyu sect of Tibetan Buddhism and every year leads the Kagyu Monlam in Bodh Gaya attended by thousands of monks and followers. Palpung Sherabling monastery seat of the 12th Tai Situpa located in Kangra, Himachal Pradesh is the largest Kagyu monastery in India and has become an important centre of Tibetan Buddhism. Penor Rinpoche, the head of Nyingma, the ancient school of Tibetan Buddhism re-established a Nyingma monastery in Bylakuppe, Mysore. This is the largest Nyingma monastery today. Monks from Himalayan regions of India, Nepal, Bhutan and from Tibet join this monastery for their higher education. Penor Rinpoche also founded Thubten Lekshey Ling, a dharma center for lay practitioners in Bangalore. Vajrayana Buddhism and Dzogchen (maha-sandhi) meditation again became accessible to aspirants in India after that.

A Buddhist revivalist movement among Dalit Indians was initiated in 1890s by socialist leaders such as Iyothee Thass, Bhagya Reddy Varma, and Damodar Dharmananda Kosambi.[citation needed] In the 1950s, B. R. Ambedkar turned his attention to Buddhism and travelled to Sri Lanka (then Ceylon) to attend a convention of Buddhist scholars and monks. While dedicating a new Buddhist vihara near Pune, Ambedkar announced that he was writing a book on Buddhism, and that as soon as it was finished, he planned to make a formal conversion to the religion. He twice visited Burma in 1954; the second time in order to attend the third conference of the World Fellowship of Buddhists in Rangoon. In 1955, he founded the Bharatiya Bauddha Mahasabha, or the Buddhist Society of India. He completed his final work, The Buddha and His Dhamma, in 1956. It was published posthumously.[citation needed]

After meetings with the Sri Lankan Buddhist monk Hammalawa Saddhatissa, Ambedkar organised a formal public ceremony for himself and his supporters in Nagpur on 14 October 1956. Accepting the Three Refuges and Five Precepts from a Buddhist monk in the traditional manner, Ambedkar completed his own conversion. He then proceeded to convert an estimated 500,000 of his supporters who were gathered around him. Taking the 22 Vows, Ambedkar and his supporters explicitly condemned and rejected Hinduism and Hindu philosophy. This was the world's biggest mass religious conversion; it is celebrated by Buddhists every year at Nagpur, when 1-1.5million Buddhists gather every year for the ceremony. He then travelled to Kathmandu in Nepal to attend the Fourth World Buddhist Conference. Ambedkar died soon after conversion on 6 December 1956.

Most of the Ambedkarite Buddhists belong his own former Mahar caste. The new converts treat Ambedkar himself as a deity. Although they have renounced Hinduism in practice, a community survey showed adherence to many practices of the old faith including endogamy, worshipping the traditional family deity etc.[94]

The Buddhist meditation tradition of Vipassana meditation is growing in popularity in India. Many institutionsboth government and private sectornow offer courses for their employees.[95] This form is mainly practiced by the elite and middle class Indians. This movement has spread to many other countries in Europe, America and Asia.

According to the 2011 Census of India there are 8.4 million Buddhists in India but Buddhist leaders claim there are about 50 to 60 million Buddhists in India.[96] Maharashtra has the highest number of Buddhists in India, with 77.36% of the total population. Almost 90 per cent of Navayana or Neo-Buddhists live in the state.

In the 1951 census of India, 1.81 lakh (0.05%) respondents said they were Buddhist. The 1961 census, taken after Ambedkar adopted Buddhism with his millions of followers in 1956, showed an increased to 3.2 million (0.74%).

Living Religions, seventh edition, by Mary Pat Fisher

Read more here:
History of Buddhism in India - Wikipedia

Buddhism is Buddhas teachings and the inner experiences or realizations of these teachings.

These have a timeless and universal relevance and can be practiced by anyone in any culture, regardless of race, gender, or age.

PROTECTION FROM SUFFERING AND PROBLEMS

By practicing Buddhas teachings, or Dharma, we protect ourself from suffering and problems. All the problems we experience during daily life originate in ignorance, and the method for eliminating ignorance is to practice Dharma.

Practicing Dharma is the supreme method for improving the quality of our human life because the quality of life depends not upon external development or material progress, but upon the inner development of peace and happiness.

UNBROKEN LINEAGE

Buddha first gave his teachings over two and half thousand years ago. Since that time they have been preserved in a pure form and passed down from Teacher to disciple in an unbroken lineage that is still alive today.

Thanks to the kindness of these previous Teachers, we are able to listen to and practice exactly the same Dharma as Buddha originally taught.

Use the menu to find out more.

Read more:
What is Buddhism? - KMC New York

Some say if you compare the Sermon on the Mount, Buddhas Dhammapada, Lao-tzus Tao-te-ching, Confucius Analects, the Bhagavad Gita, the Proverbs of Solomon, and the Dialogues of Plato, you will find it: a real, profound, and strong agreement. Yes, but this is ethics, not religion.... Ethics may be the first step in religion but it is not the last. As C.S. Lewis says, The road to the Promised Land runs past Mount Sinai.Peter Kreeft1

About six centuries before Jesus walked the earth, a young Hindu prince is said to have escaped the trappings of materialism and found the path to enlightenment. Now known as the Buddhathe enlightened onehe left behind a formula to help others trace the same nirvanic path. These teachings have been distilled in the belief system known as Buddhism, a humanistic and essentially monistic religion.2 As one of historys oldest surviving global religions,3 it is one of todays fastest growing faiths, and currently boasts almost half a billion adherents worldwide. This makes it one of the largest blocks of people groups unreached with the gospel.

In countries like Thailand, Tibet, Bhutan, Cambodia, Laos, Myanmar, and Sri Lanka, over 60 percent of the populace could be described as folk Buddhists. Thailand is 95 percent Buddhist, with Myanmar and Cambodia about 90 percent. But Buddhism is not just for the Far East anymore, as the United States has become a prime mission field for Buddhism, gradually achieving mainstream acceptance. Probably the most attractive of all the non-Christian religions to the Western mind,4 notes J.N.D. Anderson, America now has two million homegrown Buddhists. Though it took millennia for Buddhism to be established in Asia, it has taken deep root in Western countries in a fraction of that timeperhaps due to compatibility with the naturalistic evolutionary worldview that now permeates the Western World.

If Gautama Buddha or his earliest disciples ever wrote down his teachings, such has perished, meaning no one has been able to claim with high confidence exactly what he taught. In fact, written records about Siddhartha dont appear until at least four hundred years after his death. Before this we have only scattered Sanskrit accounts and oral tradition. Thus a pale of historical uncertainty has resulted, with Buddhist scholars even conceding that falsehoods have leached into most biographical accounts about the Buddha, not to mention outlandish embellishments. For example, one account says that within seconds of birth, he stood, walked, and scanned in all directions before nobly claiming that he was the foremost being in the world, and that this would be his last rebirth. During his quest for enlightenment he is said to have survived on one grain of rice daily for a few years. The last two years before his awakening, he completely abstained from food or water.5

Roughly 2,500 years ago in Kapilavastu at the foothills of the Himalayas, a young aristocrat named Siddhartha Gautama was born in the lap of luxury. His father carefully insulated his heir from the real world beyond the palace walls, and allegedly gave him three palaces and 40,000 dancing girls.6 However, Siddhartha inadvertently caught glimpses here and there beyond the royal walls. The following sights in particular gripped Gautamas heart: 1) a crippled man, 2) a leper, 3) a rotting corpse, and 4) a pious ascetic. These later came to be known as the Four Passing Sights, which so moved him that he renounced his life of comfort and luxury to pursue enlightenment. This Great Renunciation, as Buddhists call it, included Gautama abandoning his wife and child, for distractions7 such as these would impede his quest to untie the Gordian knot of pain, sickness, old age, and death. The driving motivation of Buddhisms founder was to pinpoint the origin of pain and suffering and to propose a solution.8

As with many Hindus (the culture and worldview he was born into), Gautama found the standard Indian theodicy9 for pain and death to be dreadful and deeply unsatisfying. Legend has it that six or seven years after his Great Renunciation, his long search paid off. Tranquilly seated in the lotus position under a fig tree (later commemorated as the Bodhi tree10), Gautama meditated for a long time.11 Freed from distractions, he persevered, he was able to recall his previous lives and learn the cycles of birth, death, and rebirth. The rubrics of Buddhist dharma were then revealed to him, and he attained ultimate bliss,12 becoming the enlightened onehereafter simply the Buddha.

In the wake of attaining nirvana, the Buddha began traveling itinerantly with five companions, sharing with them the insights learned under the tree of wisdom. His first teaching was the Sermon at Benares, which included The Four Noble Truths and The Eightfold Path. These two groups of dharma, if followed while navigating The Middle Way, will guide imperfect aspirants to escape from the cycle of reincarnation and attain enlightenment.13 The Buddha did retain some of his former Hinduism, but added nuance to reincarnation and a few other precepts. In fact, he simply hoped to be a force of reform within Hinduism.

Ever since the Four Passing Sights, Gautamas Great Renunciation was fueled by a hunger to find an answer for the pain and suffering in life. When it came to solving the problem of evil, the Buddha took a very different path from Hinduism. The latter saw evil as maya (illusion), while the Buddha taught that evil is not only real, but that it can be overcome by methodically removing desirethe source of all suffering.14 Eliminate this craving and you eliminate suffering. Such gives birth to the stereotypical view Westerners have of monks seated yoga-like and seeking complete detachment from the world. Through discipline and patient determination all passions can be blown out.

In a monastery in NW China, one monk among many trying to follow the precepts of the Buddha. (Photo: Thane Ury)

For the last 45 years of his life, the Buddha pointed encumbered seekers toward the way of liberation from the cycle of birth and death. The timing could not have been better, as his method came in a period when there was a huge discontent with the drudgery and vagaries of Hinduism. The Buddhas teachings seemed logical, elegant, and appealingespecially with the suffering classand so his views progressively gained traction. For the next few centuries Buddhism spread widely in East Asia, across China, and over to Japan and Korea. The desire for some viable, but god-free, answer to the problem of pain and suffering, partially explains why many moderns adopt the Buddhist path.

For all the superficial similarities some may propose between classical expressions of both Buddhism and Christianity, when it comes to theodicy any notion of a concord implodes immediately. For most of the time prior to the advent of Charles Lyells uniformitarianism, traditional Christianity applied a normative reading to the opening chapters of Genesis; i.e., tending toward accepting the creation and Flood narratives at face value. This meant that Christianitys dominant theodicy for its first 18 centuries was that it was the original disobedience of a historical Adam and Eve that ushered in both moral and natural evils. When our imago dei, was fractured, perfect communion with God was lost, and all sufferings and relational dysfunctionalities flowed from this breach. E.L. Mascall succinctly explains:

It is perhaps not surprising that evolutionary thinking finds greater unity with Buddhism in particular and Eastern thought in general, but exploring this is beyond the scope of this present chapter.

Entering Zen is like stepping through Alices looking glass. One finds oneself in a topsy-turvy wonderland where everything seems quite madcharmingly mad for the most part, but mad all the same. It is a world of bewildering dialogues, obscure conundrums, stunning paradoxes, flagrant contradictions, and abrupt non sequiturs, all carried off in the most urbane, cheerful, and innocent style imaginable.Huston Smith16

Through two and a half shaky millennia, Buddhas philosophy has not only survived but it has flourished.17 And although it is the majority or state religion in a dozen countries, it has remained anything but monochromatic in the 21st century. Variant forms and sects abound, with at least 238 distinct ethnolinguistic Buddhist people groups.18 Theravada (or Hinayana) and Mahayana are the two major sects of Buddhism and are actually quite different from one another.

Theravada (The Teaching of the Elders), about 38 percent of all Buddhists, has remained the school truest to original Buddhism, and is more conservative. It tends to be more dominant in China, Japan, Korea, Mongolia, Taiwan, and Tibet. It is also called Southern Buddhism and holds that only monks can reach nirvana. This school is deeply monastic, seeing meditation as the main key to salvation and quite inwardly focused.

Mahayana (The Greater Vehicle) is more popular at 56 percent, and more liberal than Theravada, and dominates in Cambodia, Laos, Myanmar, Sri Lanka, Singapore, and Thailand. It is also called Northern Buddhism, and contends that even the laity can reach enlightenment. Meditation is vital for this school, but puts more emphasis on selflessness and altruism (i.e., helping others in order to help yourself ) to attain salvation (in their belief system); and thus is more outwardly focused than Theravada Buddhism. Additionally, about 700 years after Buddha died, this school had a tendency to see him as a divine. They also have many tantric and occult-like practices.

The Vajrayana school (The Diamond Vehicle, aka Lamaism or Tantra) is a third, much smaller group at 6 percent, and prevalent in Tibet. It would hardly bear mention were it not for its most famous representative, the exiled Dalai Lama. But all factions of Buddhism can be traced back to this triad of the Mahayana, Theravada, and Vajrayana schools. While each has distinctive dogma, all embrace what we will call mere Buddhism.

Other variants bear brief mention. Zen Buddhism is a spinoff of Mahayana Buddhism, concentrated in Japan. Generally, Zen is a non-doctrinaire road to transcendence, is extremely esoteric, and believes enlightenment is attained by chanting rote phrases, names, or texts. It is not preoccupied with logic and is the most philosophical school. Zen is characterized by an emphasis on detachment from ones desires, seeking to attain extinction (parinirvana), with the distinct nuance of experiencing satori (the sudden awareness of ones absolute Buddha nature, accompanied by inner joy and harmony).

Pure Land Buddhism (aka Amidism) splintered off of the Mahayana school as well. Pure Landers regard the personality Amitabha Buddha as a savior through whose merits one can achieve nirvana. Pure Land targets the layperson. Engaging in something as simple as a mechanistic chanting of Praise to Amitabha Buddha (the nembutsu) can clear the way to be reborn in the paradise called Pure Land. This is a mythical place created by Amitabha where pursuing enlightenment takes less effort.

Last, Nichiren Buddhists are very mystical and stress that they represent true Buddhism. This school is enticing because of its emphasis on materialism, basically being an Eastern expression of prosperity theologya view thoroughly at odds with the Buddha. Devotees follow scriptures like The Lotus Sutra and teach that by chanting before the Gohonzon (a scroll or box with the names of key religious figures in the Lotus Sutra), one can bring his life into balance, achieving health and wealth. This sect is also unique in that it seeks to refute other schools and proselytize.

The above distinctions in the Buddhist family tree are crucial for apologists hoping to penetrate hearts from each offshoot. But with so many schismsand the blurring within eachclassification will remain exceedingly difficult.19 Try to imagine, for example, being invited to chart the common Christian ground of a Pentecostal in the Appalachians, with those of a Filipino Roman Catholic, or a Nigerian Seventh-day Adventist. Since an equally wide swath exists with Gautamas heritors today, we must join leading missiologists and think more in terms of Buddhisms on a vast spectrum. Our evangelistic tack with a saffron-robed Buddhist in Qinghai will be quite different than that Buddhist in the pew in Ulaanbaatar. Zen Buddhism in Japan and Vajrayana Buddhism in Tibet feel similar, but look very different. And a Nepali villager may never have been taught Buddhas Four Noble Truths, but if you showed them to her shed likely say she shares such convictions.

Contra Kiplings poem, through Buddhism the twain have met indeed. And in America it is the list of high-profile converts that has given it some major street cred.20 Sports personalities like Tiger Woods, David Beckham, and Phil Jackson (former NBA coach) have turned their hearts East, as have Jerry Brown (governor of California) and luminaries like the late Steve Jobs and Rosa Parks. While not a convert, Bill Clinton has adopted a vegan diet and hired a Buddhist monk to tutor him on proper meditation technique. And the Dalai Lama, the figurehead of an oppressed people group, is treated like a rock star in America, having been invited to the White House, the UN, and wining and dining with the cultural elite.

Los Angeles has been called the most diverse Buddhist city in the world. Complementing this is a list of Hollywood elites who have embraced Buddhist principles, including Richard Gere,21 Keanu Reeves, Tina Turner, and Harrison Ford.22 Iconic director George Lucas was very transparent that his agenda for the Star Wars series was to introduce Buddhism to the West.23 The Force symbolizes the impersonal energy of Eastern mysticism.24

Authors like Thomas Merton, D.Z. Suzuki, Alan Watts, and popular movies like Seven Years in Tibet, The Little Buddha, and Whats Love Got to Do with It? have all contributed to the romanticizing, allure, and mainstreaming of Buddhist-type thinking. Even TV, movies, and music have been adopting subtle Buddhist elements, like the TV series Lost (think Dharma initiative), Point Break (with Bodhia lead character) and the band Nirvana.

A full assessment of the Buddhistic worldviews popularity is beyond the scope of this chapter, but a few suggestions for its appeal can be posited. Becoming disillusioned with ones own religious background, Western culture in general, or the rat race of American society, have all contributed to hearts turning East.

In all of Gods image bearers is a longing soul, like this woman searching for truth at a Buddhist temple. (Photo: Thane Ury)

Buddhisms rubrics of tolerance, wisdom, compassion, lovingkindness, nonviolence, and personal transformation have also no doubt enticed spiritually awakened and hungry souls. With so many varieties to choose from, Buddhism has enough flavors to accommodate the palates of any individual, even the raging atheist. Consider further that in our sensate world of chaos, materialism, and the erotic, Buddhisms combo of inner tranquility, enlightenment, and easy-believism are an irresistible escape hatch. Our society has also accepted meditation and yoga as great stress relievers, with little regard that these have become gateway disciplines to a deeper exploration of Gautamas path.25

Others are no doubt uncritically enamored by the idea of reincarnation, conditioned perhaps by countless wholesome portrayals in modern films.26 At a superficial level, some may think reincarnations gives them endless chances to get things right. Hollywood, academia, the media, and the social elites all too often give Buddhism a free pass from critical assessment simply because they love its non-judgmental, non-theistic, and non-violent emphases. In addition to appearing hyper-tolerant, Buddhism offers a guilt-free ethical framework with no external god to whom we are accountable. Such is not too far from the flaccid convictions of liberal Christianitya view paying lip service to a wrath-free deity, whose ecumenical arc has no room for sin, a Christ on a Cross, the exclusive truth claims of a risen Savior, or any suggestion of a final and lasting judgment.27

Islam has the Quran, Christianity has the Bible, but Buddhism has no absolute canonical authority binding on all its splinter groups. That being stated, a key textual authority providing some uniformity for most Buddhists is found in the Pali Canona collection of writings 11 times larger than the Christian Scriptures! The Pali Canon is divided into three partseach called pitaka or basketand thus has come to be known as the Tripitaka.

Opinions vary within Buddhism regarding the authority of these writings.

Some claim the whole Pali Canon is binding. Others contend that no basket can relay rationally warranted beliefs, so the Buddhist canon carries no binding authority. Additional thinkers hold that the enlightened Gautama provided reliable knowledge through his lectures, but no Buddhist texts are authoritative.28

While there is no god in Buddhism, the thoughts and teachings of the Buddha (written centuries after his death) are generally taken as an underlying authority to guide Buddhists. But really, at base, a traditional Buddhist takes himself as an authority, as he must work out his own salvation. The Buddhist ordo salutis is very self-oriented.29 Regardless, the authorities listed here are man. Man is ultimately seen as the absolute authority on Buddhist teachings. This is actually arbitrary, creating a system that allows all things to be true while nothing is truea state that cannot logically sustain its own weight.

Last, while Buddhas image is often worshiped by some of his followers around the globe, he never considered himself a god or even a revelation from a god. He never even intended to start a new religion, but originally hoped to be a force for reform within Hinduism.

Many in the West wrongly associate the portly statues of Budai (left) with the founder of Buddhism (right). (Photo on left: Creative Commons; photo on right: Umanee Thonrat, Shutterstock)

Two major misconceptions linger in the West. The first is that Buddha is the name of a god. But Buddha is just a title that means enlightened/awakened one or teacher. Anyone who has grasped the nature of ultimate reality or has been enlightened is a Buddha, and thus, in Buddhism, there are many Buddhas. The second erroneous view is thinking that the corpulent, laughing figurine popular in many Chinese restaurants is the Gautama Buddha of history. But this is actually Budai, a tenth-century quirky Chinese Zen monk, who carried a stick with a bag on it. The Buddha fasted regularly and walked thousands of miles, so a chubby Buddha statue is about as plausible as a chubby Jesus.

There are several common beliefs that all Buddhists embrace. Front and center are the Three Jewels in which all Buddhists find refuge, reassurance, and dignity. They are the Buddha (the yellow jewel), the teachings (the blue jewel, or dharma), and the monastic order (the red jewel, or sangha). One can hear these three gems in the following popular mantra that Buddhist monks chant through the day:

Buddham Saranam Gachchami [I take shelter in Buddha]

Dhammam Saranam Gachchami [I take shelter in dharma]

Samgham Saranam Gachchami [I take shelter in community with monks]

Then we have The Four Noble Truths, which essentially retraces Gautama Buddhas own road toward enlightenment. They are as follows:

This Eightfold Path is key to the cessation of suffering and is congruent with ones move toward enlightenment. The eight steps are:

One cannot help but ask who defines right. If it is just a man, like a monk, Buddha, or anyone else, why presume that they have all knowledge to know the true nature of reality? To know absolute right, one must have absolute knowledge, which no man has. The only one in a position of knowing absolute right (and absolute wrong) is an all-knowing God, not a man. Yet Buddhism has no all-knowing God nor a revelation to man. When men merely have the opinion that something is right or wrong, then it is merely an opinion, a form of arbitrariness.

Several Buddhist tenets are familiar, at least in name, to non-Buddhists in the West. These include karma, reincarnation, the transmigration of the soul, nirvana, and dependent organization.

As noted above under the umbrella of Buddhism, while the Theravada, Mahayana, and Vajrayana strands share common ground, they also have doctrinal convictions that totally clash with each other. This holds true for a Buddhist perspective on origins, which is anything but lock step. Yet even allowing for variations, a few precepts remain uniform across their spectrum. Since Buddhism holds that there is no god, no schools can accommodate a supreme creator.

Given Gautama Buddhas opposition to key features of Indias Brahmanism, its not surprising that he never was even remotely concerned with accounting for the order in our world34 or any notion of a first cause. For us to be concerned with the origins of the cosmos (or other unconjecturables) is a distraction, as Buddha attempted to demonstrate in his famous parable of the poisoned arrow. Picture a man, he asks, shot with a poison arrow. He could alleviate his suffering by simply removing the arrow. But would it not be odd if the wounded refused to have the arrow removed until a number of queries were answered first, questions like the archers identity, details of the bowpersons family tree, and plotting the arrows trajectory, aerodynamic integrity, color, weight, composite material, and whether this was volitional or accidental (a hunters arrow intended for small game?), etc. Buddhas point was that just as suffering would not be alleviated in the least by such conjectures, neither will cosmological contemplations do anything to address our current sufferings. Since the Buddhas main goal was the elimination of suffering (pulling out the poison arrow), speculations on the origins of the cosmos are relegated to the dustbin of uselessness.35

Since the Buddha is not known to have ever speculated on human origins, it is warranted to infer that he didnt see such as basic to proper spirituality. This is not surprising because his opinion was that most theological issues were unedifying and unworthy of reflection. Paradoxically enough, for one whose majority platform was built on illusion, it is ironic that the idea of discussing origins involved too much metaphysical speculation for the Buddha.

Thus, on the Buddhist view there is no other option except to believe the universe arose through random and impersonal natural laws. Further, the Buddhist quest to raise cosmic consciousness has even been called spiritual evolution, a mantle the New Age movement has been all too happy to pick up.

We generally find crude evolution-like (Chain of Being) underpinnings in all major Asian worldviews. This is true of Confucianism, Taoism, and Hinduism. But the Buddhistic cosmogony is unlike other major non-Christian religions in that it has no creation myth.37 Wayne House distills the Buddhist creational view as follows.

A Buddhist believes the cosmos is fragmentary and impermanent, and that in a sense, he continually creates and recreates his world through karma. We can clearly see that the Buddhist idea of origins is multi-layered, not prone to falsification, and thus has precious little to bring to the empirical table in the contemporary discussion on origins.

All Buddhists believe if they follow the Eightfold Path they can achieve liberation from the hamster-wheel of birth, death, and reincarnation. The great yearning is release from this world of maya (illusion), detachment from craving, and that perfect state bliss (nirvana), where pain and suffering are no more (cf. Revelation 21:4). Nirvana is the final state of nothingness for Buddhists. They dont hold to any type or heaven or believe in any type of eternity whatsoever. In other words, their goal is a form of final death with vain hopes that there is nothing beyond this death.

Beijing hell mural (Photo: Thane Ury)

The idea of hell is also foreign for most of Buddhism, but is allowed for in certain strains of their worldview. I grew up in Asia, and vividly remember as a boy seeing murals on the wall of a Buddhist templegrotesque frescos of the horrors that awaited some Buddhists.40 Like Dantes Inferno, the images stuck to the canvas of my mind for years, and Ive seen similar gruesome vignettes in my nearly 40 trips to China. Those depictions capture the fate for truly wicked souls. The silver lining for these Buddhists is that theres a purgatory-like limit to this purging, meaning one will eventually be freed to return to the cycle of birth, death, and reincarnation on the path toward nirvana.

Consider the psychological effect of such fatalistic indoctrination. If ones whole existence is determined and the benefits of our current actions are not realized until some successive stage, hopelessness seems assured. Something of this despair can perhaps be seen empirically. Buddhist-dominant countries tend to have very high suicide rates. In fact, J. Warner Wallace has noted that the the top twenty most suicidal countries are almost all countries with strong Buddhist or Communist (atheist) histories.41 In Buddhist countries, the suicide rate is about 18 in 100,000 annually. In Thailand there is a suicide every two hours, and in China there is a suicide every two minutes.

While every biblically grounded Christian holds to the divinity of Jesus, Buddhists of any variety deny that Jesus was divine. They do not deny, however, that he is a pivotal person in history. Interestingly, since Buddhists believe the Buddha had a miraculous birth, they have few quibbles with Jesus miraculous birth. They deeply admire his social teachings and particularly his selfless work on behalf on others, but a deity he was not. Instead, he is to be revered as a bodhisattva, who allegedly postponed nirvana for the sake of others.43 Terry Muck even points out that high-level Buddhists show far greater respect for the historical Jesus than liberal exegetes of the Jesus Seminar.44 But even if the honor these Buddhist leaders accord Jesus as a great teacher seems genuine, fans of C.S. Lewis will wonder how these doyens might respond to the trilemma. Lewis wrote:

When it comes to dovetailing Christian theism and Buddhism, there has been no shortage of thinkers like Thomas Merton (Trappist monk) and Thich Nhat Hanh (Buddhist monk)46who are among many who have become apologists for such syncretism. And at first glance, superficial parallels between Buddhism and Christianity are abundant. For example, Buddha taught that self is the most deceitful of delusions, and Christianity seems to find agreement in Pauls writings,47 but such agreement is superficial, for self is referred to in very different ways. Buddhists have no concept of the sin nature to which Paul is pointing.

Another obvious similarity is the prospect of ultimate peace promised by both religions. But again, the Buddhist brand of peace is unlike Christianity because it is works-based, where one attains peace through mere meditation. Christianity, on the contrary, contends that real peace only comes through being made new creations in accepting Jesus, the Prince of Peace, as Savior.

Many suggest that Jesus and the Buddha wore comparable halos, and few would disagree that the similarity between their lives is indeed interesting. Consider that each was a monastic leader who ...

Yet, as interesting as these parallels are, the fundamental and irreconcilable contrasts between the two faith systems are quite stark, as highlighted in the following table.

No additional antidote is needed to vanquish futile attempts by creative inclusivists who propose a compatibility between the Buddhist and Christian traditions. The core teachings are hopelessly irreconcilable, and yet the politically correct tractor beam of modern pluralism and forced neutrality is relentless. Many in the Christian church have gone along for fear of being labeled Buddhaphobic, or similar epithets.

In fact, the motivation behind the production of the volume you are now holding will be judged by many as bigoted and intolerant. It is not because of material presented here (which is written in an honest fashion), but because of intolerant and bigoted positions of those projecting their intolerant and bigoted position toward Christianity. But such is the risk of lovingly and thoroughly assessing the truth claims and congruity of Christianitys contemporary rivals to which we are called (2 Corinthians 10:45; 1 Peter 3:15, etc.). The perspicuity of John 14:6 does not cease to exist just because it is ignoredJesus is the way, the truth, and the life. Ecumenical bartering to dissolve the sharp distinctions listed above can only be done at the high price of abandoning true truth. Additionally, to trivialize the vast chasm between the teachings of the Buddha and those of Jesus is to do a great injustice to the intent of both men. Any promise of a pluralistic potluck reveals a substantial ignorance of both systems as classically understood and of the milieus in which they were birthed.

For most of Asia the rhythm has hardened into a recurrence.

Buddhism resembles more of a mystical construct than a tightly formed philosophy with a healthy respect for logic and empirical data. Gautama Buddha himself saw theological reflection as mere speculation, unedifying, and not conducive to attaining spiritual liberation. It is nothing short of painful irony that his view itself would be hard to exceed in its metaphysically conjectural scope.

Christianity of course is also a faith. But it is a faith that is said to rest on historical events. In fact, given the centrality of the Christs Resurrection, it can truly be said that the Christian faith stands or falls on a single historical event that is claimed to have taken place in space and time (1 Corinthians 15:1219). In strong contrast, traditional Buddhists place little to no emphasis on objective data. Ultimate reality is indescribable, indefinable, unknowable, deep things that can only be met with noble silence.

Those who give credence to things like the law of non-contradiction may find encounters with Buddhists quite frustrating. Reasoned arguments and logic will not typically fall on fertile soil, as Tripitaka faithful Buddhists seem relegated to mere subjectivism and experientialism at every turn.

But picture a monk looking both ways before crossing a busy Bangkok street to beg for alms; the incongruity of how his meta-rational convictions fits with (1) avoiding being run over, and (2) dependence on others, is perhaps not even realized much less explained. To the average Westerner such irreconcilable contradictions seem pervasive throughout Buddhist dharma. Non-Buddhists, for example, might note the following conundrums:

The list could go on, but one last glaring fallacy bears mention. Buddhism advocates selflessness and liberation from craving. And yet the whole goal of attaining nirvana ironically appears to be the ultimate form of selfishness, since it is a completely self-centered experience. Johnson summarizes the contradiction clearly.

Illogical thinking, of course, is not the exclusive domain of Buddhists, as such manifests itself at some level with all views opposing biblical truth. Nor is it implied that those who pride themselves in logic are automatically superior or logical, much less correct. But with Buddhism (and Taoism also) contradiction actually seems essential to the system, and thus is not only tolerable but even somewhat of a badge of honor. All this comes as no surprise; being the logical outcome of a worldview that teaches that reality is just an illusion. Since any rules of reasoning, whatever they may be for each individual, are part of a reality that is illusory, then such rigid laws cannot exist, much less be codified in an ethereal worldview.

Intra-faith dialogues with diehard Buddhists will have no shared appreciation of the logical and linear reasoning that Westerners take for granted. In fact, it will be extremely difficult to fathom why Buddhists themselves fail to see logical contradictions within their framework, their holy books,57 their practice, or why the law of non-contradiction is not taken as a universal truism. Greg Bahnsen suggests that if someone denies the law of non-contradiction, you could just respond, Oh, so you dont deny it. When they counter with, No, I do deny it, then you can simply respond, Yes, but if you deny it, then you also dont deny it. Since they have given up the law of non-contradiction, then they cant appeal to that law when you contradict their position. The force of Bahnsens words is hard to escape.

Having been introduced to mere Buddhism, you can see that this religion is every bit as diverse as Christianity (this happens when a religion has been around for a long time), and as such, just about every assertion and assessment in this chapter could be endlessly qualified. The same holds true for strategies in sharing Christ with Buddhists. There is no cookie-cutter approach. What may have been fruitful for the Tang dynasty Nestorians will prove sterile 1,300 years later in Marin County.

We all know how daunting it can be to share Christ with family and friends, but getting to Calvary with Buddhists can be even more overwhelming, especially when tacking on cultural and language barriers. Yet be encouraged, as God has helped many just like you to handle these hurdles. A powerful and proven mix involves three things: a little preparation, courageously stepping out in faith, and knowing that God is with you! You will learn, grow, and gain confidence with each encounter. Additionally, previous evangelism by others has plowed the way for you, just as you may be tilling the ground for others or watering what they planted (1 Corinthians 3:58). Centuries of prayer cover precedes you too.

Some have long ministered in the Buddhist world. When they share methods that have proved fruitful, and others that have flopped, we should listen. The following common sense suggestions can be adapted according to context.

View original post here:
Buddhism | Answers in Genesis

Please go to our NEW face book page here

"Rain Retreat" Week 2: the Monastics (Monks & Nuns) hold their "Rain Retreat" August 9th - August 23rd, 2015.Sunday, August 16th Vietnamese "Rain Retreat" (2nd Sunday) continues through Sunday, August 23rd "Parents' Day," ("Vu Lan"). "Rain Retreat" got it's name because in Asia it occurs during the rainy season between "Buddha's Birthday" and "Parents Day." On Sunday, August 23, 2015, Quan Am Monastery will celebrate "Parent's Day" (also known as "Ancestors' Day) on Sunday, August 23, 2015. For more info on "Parents' Day" Call (901) 679-4528 or see below:

If one's ancestors or parents are living, then the family member wears a red rose. Offerings are intended to assist the ancestors in their spiritual journey in this world. If the ancestors (or parents) are deceased, then the family member wears a white rose. Our intention is for our offerings to help deceased relatives in their journey to higher realms. In addition to the annual celebration, which is determined by the Lunar calendar, offerings and practices are done by family members during important traditional or religious celebrations, the starting of a new business, or even when a family member needs guidance or counsel. Quan Am Monastery will celebrate "Ancestors' Day" starting at 10am on Sunday, August 23, 2015. Everyone is invited to attend! Stay afterwards for a light "veggie" lunch on the porch outside the Temple or dine inside the house.In Vietnam, the anniversary of a loved ones death holds significance and is an important occasion. Family members gather for a banquet in memory of the deceased. Pictures with the names of the loved ones are on the ancestor altar. Offerings consist of favorite foods, which are prepared for the altar, fruit and incense.Respect for ancestors goes across all sectors of Vietnamese culture. Having an ancestor altar in the home or business is a common practice of all Vietnamese, regardless of religious affiliation (Buddhist or Christian).For more information or questions: Call(901) 679-4528 or Email: buddhistmemphis@gmail.com

Yoga Class 5:45pm every Tuesday - weekly. Everyone invited! Young & Old! Everyone enjoys this class. Suggested donation: $10 Adults; $7 Students;$7 Special Discount for Cooper Young Community Association members, upon presentation of card.

6pm Friday Meditation & Dharma Talk - WEEKLYRelax after work ~ Bring a friend. 10 min. from U of M. 12 min. from Midtown/East MemphisCall (901) 679-4528 to RSVP and for infoon what to wear.Bring any questions you may have. It's a good time to ask and for discussion. (You're invited to stay for light snacks afterwards. Get acquainted. Discuss Buddhism.) If you are running late, no worries. Just grab a cushion and join in. Cushions and chairs are available at the Monastery. Dress modest, lightweight, loose clothing & "Slip-On" shoes and Socks!Chant books in English - Just read along. Sessions are broken up into: 1) Chanting the "Heart Sutra" in English 2) "Silent Sitting Meditation" 3) Dharma Talk

Family Friendly Day Retreat Sunday, August 2, 2015 ~ Learn to Meditate.

RECAP: Vegan Pot Luck Dinner & Movie was great Saturday July 25th! There was Lasagna stuffed with Vegan Cheese; Vegan Chicken & Dumplings; 3 huge bowls of Green Salad; Fabulous! Organic Tofu Vegan "Deviled Eggs" prepared by a Vegan Chef & Food Scientist; Organic Watermelon & Vegan Banana Bread. Great company and everyone enjoyed each other. And we did a brief tour of the Temple and saw the harvest from the Monastery Garden. Enjoyed the "Vegucated" movie together. Highly enjoyable evening!

Visit link:
Buddhist Memphis - MEDITATION

Buddhists believe in reincarnation meaning that they believe that people are reborn again after dying. They believe that people continually go through the cycle of birth, living, death and rebirth.

The three trainings or practices in Buddhism are sila, samadhi and prajna. Sila is the practice of virtue, morality and good conduct. Sila is the classic "golden rule" of Christianity, do unto others as you would wish them to do unto you. Samadhi is the mental development of the person and refers to concentration and meditation. Buddhists believe that developing one's mind is the best way to lead to personal freedom. Prajna is the discernment or enlightenment where wisdom emerges into a person's calm and pure mind.

The four noble truths of Buddhism explore human suffering. The first is Dukkha, which is that suffering exists. It states that suffering is universal and everyone will feel suffering. The second is Samudaya, which is that there is a cause for the suffering that everyone experiences. Buddhists believe that the desire to have and control things is what leads to suffering. The third is Nirodha, which is that there is an end to suffering. Buddhists believe that in achieving Nirvana then the mind is free to experience complete freedom and non-attachment. The fourth is Magga, which is that the eightfold path is the way to end suffering.

Read more:
What are the main beliefs of Buddhism? | Reference.com

Buddhism has changed and adapted to every culture it encountered after it began in the north of India. As such, Buddhism practices change depending upon the tradition and society. Tolerance is a key Buddhist virtue, whilst maintaining integrity to ones core beliefs. Some rituals are important if only to define ones motivation and give expression and definition to ones religion. There is even a growing western Buddhism, which can be said to encourage environmental acts, respect for human rights, and social equality. However, below we will outline some of the more well known Buddhism practices from traditionally Buddhist cultures.

Most Buddhist practices have the central aim of avoiding future karmic problems (by avoiding harming others), karmic benefit (through helping others), as well as various practices and ritualized activities that focus the mind, help to purify it and to assist in ones attainment of enlightenment and ridding of suffering for oneself and others.

Meditation

Perhaps the key Buddhist practice, it is central to most traditions, and the only means to enlightenment for some. An excellent introduction to Buddhist meditation practices is available at MeditationInstructions.com (coming soon). The benefits of meditation are many, including physical and mental health, relaxation, improved relaxation and mental ability, and happiness. It is primarily the ability to understand and control the mind and its use for practices that lead to enlightenment that is considered the most important.

Prayers

The position of prayer in Buddhism varies from tradition to tradition. A Buddhist solution to this may be to try each approach, and see which not only makes intellectual sense, but which leads to a better understanding of oneself and benefits to ones well being.

In Tibet particularly, prayer to various deities (influenced by the indigenous religion Bon, as well as various Indian practices) featured prominently, with prayer focusing the mind. With the merit of a prayer affecting ones future reality, and the number of times a prayer is said being important, Tibetans have developed machinery to magnify the quantity of prayers. Prayer wheels can contain a prayer written down many thousands of times turning a wheel thus has a magnified physical or mental effect. Similarly, prayer flags activate their written prayers with each flapping of the wind, sending their good wishes far and wide.

In contrast, Therevada emphasizes the fact that Buddhism does not posit the existence of a separate creator god, and that the Buddha himself discouraged his own worship. Indeed, Therevada believes the Buddha is outside of any call of prayer and it is wrong practice to pray to the Buddha (Tibetan Buddhism, by contrast, equates enlightenment with a heightened, intimate awareness of all beings). In both traditions, various rituals allows one to reflect on the qualities of the Buddha, and all of these practices are mutually reinforcing in internalizing true Buddhist beliefs.

Rituals have a cumulative affect of training ones mind and systematizing ones practice. The act of bowing and prostrating is a challenge to ones egoism itself and may be beneficial merely on that level.

Chanting

Chanting is a common sound in Buddhist communities from Zen monasteries in Japan, to communities in Laos, Thailand, and elsewhere in Southeast Asia. Originating in India, where writing was rare, chanting enabled important texts to be passed from person to person. Later, the ritual of chanting was found to be a useful way to focus the mind, and remember and internalize key Buddhist ideas. In some communities it may even be said to have a protective aspect, with Buddhists chanting during important life events, or during or before times of danger or otherwise personal importance.

As with all of these rituals, the benefit is seen as less the result of an external agent, and more in the personal effort and resulting benefits from focusing ones good intentions, motivations, and purifying the mind from wrong views and understandings.

Vegetarianism

Many Buddhists are vegetarian, however it must be said that the Buddha himself did not prohibit the eating of meat. Many monasteries still serve meat today, and in Tibet, a high protein and fat diet was important in such a cold, often snow-covered environment. Buddhism acknowledges that rigid rules are often counterproductive, individual medical situations mean that vegetarianism may not always be the best course of action for ones spiritual practice. However one is not immune from the karmic consequences of eating meat, particularly if it is killed for you. Some choose to eat only ethically raised and well treated animals, offer prayers and thanks to the deceased creature, or limit meat eating to a minimum. As always, Buddhas teachings leave ultimate responsibility with the individual, and so do not remove the obligation of finding ones own answer to the wisest course of action for a person to follow.

Coming soon, an outline of other Buddhist practices, including symbolic hand gestures or Mudras, the reciting of Mantras or sacred sounds, making offerings, lighting incense and candles, making pilgrimage, and other practices surrounding the Buddha and various teachers and deities. There is also set Buddhism Marriage and funeral practices, however these are later inventions, culturally dependent and not traceable back to the time of the Buddha.

Read more att Wise Quotes.

Share

Read the original:
Buddhism Practices | Buddhism Beliefs

Reader Approved

Tibetan Buddhism is a very complete form of Buddhism containing a subtle and advanced philosophy, clear step by step instructions for meditation, devotional exercises and physical meditations that work like Tai Chi, as well as much more.

1

Read as many of the Dalai Lama's books as possible. The most essential are "Essential Teachings," "The World of Tibetan Buddhism," "Mind of Clear Light," "The Art of Happiness," "An Open Heart," "How to Practice," and "The Path To Enlightenment." The Dalai Lama is one of the most scholarly, most humble and best Buddhist practitioners in the world, at least among those that are widely known.

2

3

4

Realize that higher teachings are worthless if you can't even practice the most basic teachings, such as ethics (avoiding the ten non-virtuous actions). So you should start with ethics and do your best to start with the most basic teachings first and master them, or at least get a good grounding with them, before moving on to higher teachings.

5

Think of Tibetan Buddhism as being like a pyramid. It starts with the foundation of the Hinayana for a stable base, then it builds on the Hinayana with the altruistic motivation of the Mahayana and its practice of the Six Paramitas, then it builds on the base of the Hinayana and Mahayana with the Vajrayana which is the pinnacle of Tibetan Buddhism and the main daily practice of serious Tibetan Buddhist practitioners. The way this works is similar to how the realization of impermanence, suffering, and no-self (wisdom) in Hinayana Buddhism is dependent on achievement of concentration which is itself dependent upon the practice of morality (keeping of the precepts).

6

Know that Tibetan Buddhism contains teachings for people of all different kinds of dispositions, it has advanced philosophical teachings for those of an intellectual bent, it has more mystical experiential meditative teachings for those of a more Zen-like orientation, and it has energy practices (in Vajrayana) for moving wind (prana, chi, ki) for health and mental clarity and spiritual realization, this is like Tai Chi and Hindu yoga (for those who want a Buddhist practice with emphasis on the health of the physical body). Tibetan Buddhism also deals with the subtle drops as well as prana in the practice of Vajrayana. This makes it similar in some respects to Hindu yoga which also deals with the drops (Bindu). No matter what kind of person you are, it is likely that there are teachings in Tibetan Buddhism that would be suited for your type of personality or mental/emotional/physical/spiritual orientation. Also, the different deities (Buddhas and Bodhisattvas) are for people with different types of spiritual inclinations or personalities. For those who are intellectual, the teachings of Manjushri are very appropriate; for those who aren't very intellectual but are very kind and compassionate, the practice of Avalokiteshvara would be very good; for women, practice of the deity Tara (a female deity) would be good; and for those interested in power, Vajrapani (who represents of the power of the buddhas) might be a good deity.

7

Learn about the Lamrim and practice the basics first.

8

Make a strong and sustained effort to learn about and generate Bodhicitta in your mind and heart, Bodhicitta is one of the most important aspects of Tibetan Buddhism, (although not a distinguishing aspects, as all Mahayana Buddhists are defined as such by possessing Bodhicitta). Tibetan Buddhism has a more clear definition of Bodhicitta than other forms of Mahayana, and Tibetan Buddhism also has more clearly defined and developed techniques for developing Bodhicitta than other forms of Mahayana.

9

Practice the Tonglen everyday to develop compassion and create positive karma

10

Find a Tibetan Lama or Rinpoche to teach you even further than you could by yourself, especially if you want certain empowerments. You should try to get a teaching from the Karmapa or the Dalai Lama.

How do I cultivate compassion and forgiveness?

wikiHow Contributor

Begin by showing compassion and forgiveness with yourself. Let yourself off the hook.

Can I practice Tibetan Buddhism without understanding it?

wikiHow Contributor

Practice comes from a desire to attain something. As you practice, you will refine your understanding. That refined understanding then refines your practice. That's good enough! But for your practice to become really effective, you should find a teacher. Not just any teacher, but a teacher that elevates you and speaks to your inner sense.

How would I practice the tantric aspects of Vajrayana?

wikiHow Contributor

You must have a teacher to practice the Vajrayana; it is the highest level of Buddhist teachings. There are many who claim that they are able to impart such knowledge, so be selective in who you choose to teach you.

I know that chants and mantras have to be recited in Tibetan, but what about prayers? Can they be recited in English only?

Mr_Norman

Yes. Mantras are generally from Sanskrit. Many have been "Tibetanized," but even those are similarly pronounced to their original Sanskrit. Watch someone you respect on video, like the Dalai Lama, or any teacher who touches you. Follow their lead. Chants are less rigorous, and English is fine. The trouble with English is that it's clunky compared to the elegance of Tibetan, so it doesn't chant well.

Ask a Question

Thanks to all authors for creating a page that has been read 154,016 times.

YesNo

Read the rest here:
How to Practice Tibetan Buddhism: 10 Steps (with Pictures)

Buddhism originated in India in the 6th century BC. It consists of the teachings of the Buddha, Gautama Siddhartha. Of the main branches of Buddhism, it is the Mahayana or "Greater Vehicle" Buddhism which found its way to Japan.

Buddhism was imported to Japan via China and Korea in the form of a present from the friendly Korean kingdom of Kudara (Paikche) in the 6th century. While Buddhism was welcomed by the ruling nobles as Japan's new state religion, it did not initially spread among the common people due to its complex theories.

There were also a few initial conflicts with Shinto, Japan's native religion. The two religions were soon able to co-exist and even complement each other.

During the Nara Period, the great Buddhist monasteries in the capital Nara, such as Todaiji, gained strong political influence and were one of the reasons for the government to move the capital to Nagaoka in 784 and then to Kyoto in 794. Nevertheless, the problem of politically ambitious and militant monasteries remained a main issue for the governments over many centuries of Japanese history.

During the early Heian Period, two new Buddhist sects were introduced from China: the Tendai sect in 805 by Saicho and the Shingon sect in 806 by Kukai. More sects later branched off the Tendai sect. Among these, the most important ones are mentioned below:

In 1175, the Jodo sect (Pure Land sect) was founded by Honen. It found followers among all different social classes since its theories were simple and based on the principle that everybody can achieve salvation by strongly believing in the Buddha Amida. In 1224, the Jodo-Shinshu (True Pure Land sect) was founded by Honen's successor Shinran. The Jodo sects continue to have millions of followers today.

In 1191, the Zen sect was introduced from China. Its complicated theories were popular particularly among the members of the military class. According to Zen teachings, one can achieve self enlightenment through meditation and discipline. At present, Zen seems to enjoy a greater popularity overseas than within Japan.

The Lotus Hokke or Nichiren sect, was founded by Nichiren in 1253. The sect was exceptional due to its intolerant stance towards other Buddhist sects. Nichiren Buddhism still has many millions of followers today, and several "new religions" are based on Nichiren's teachings.

Oda Nobunaga and Toyotomi Hideyoshi fought the militant Buddhist monasteries (especially the Jodo sects) at the end of the 16th century and practically extinguished Buddhist influence on the political sector.

Buddhist institutions were attacked again in the early years of the Meiji Period, when the new Meiji government favored Shinto as the state religion and tried to separate and emancipate it from Buddhism.

Nowadays about 90 million people consider themselves Buddhists in Japan. However, the religion does not directly affect the everyday life of the average Japanese very strongly. Funerals are usually carried out in a Buddhist way, and many households keep a small house altar in order to pay respect to their ancestors.

Read more:
Japanese Buddhism - Japan Guide

By Dr. Meredith Sprunger

This document contains a brief historicaloverview of Buddhism, the life of Siddhartha Gautama, a description ofHinayana and Mahayana Buddhism, a description of basic beliefs and anoutline of Buddhism in today's world.

Buddhism began in India in the sixth century B. C. as a reform movementin Hinduism. It was the first religion of the world to become internationaland today (1982) has a membership of 254,867,450. The founder of Buddhismwas Siddhartha Gautama, the son of a rich ruler of the Kshatriya caste.There are legends of his non-human conception, supernatural birth, andof his future greatness prophesied by a Hindu saint. Gautama married atthe age of nineteen and later had a son. He lived a luxurious and shelteredlife but while riding outside the royal compound he saw a decrepit oldman, a diseased man, a corpse, and an ascetic monk. He became obsessedwith the fact that all must face age, sickness, and death and he determinedto find an answer to this anxiety and suffering.

Leaving his wife, son, family, and inheritance Gautama clipped his hairand beard, exchanged clothes with a beggar and began his quest. For yearshe tried to solve the problem of suffering first through philosophy andthen by extreme asceticism but found no inner peace.

Finally, around the age of thirty-five he sat down under the shade ofa fig or bo tree to meditate; he determined to meditate until he receivedenlightenment. After seven weeks he received the Great Enlightenment; TheFour Noble Truths and the Eight-fold Path. Henceforth he became known asthe Buddha (enlightened one). This Middle Way is a psychological-philosophicalinsight into the cause and cure of suffering and evil.

The First Noble Truth points out that the human condition is steepedin suffering, that in some way life has become estranged from reality.The Second Noble Truth tells us the cause of life's dislocation. Anxietyand suffering are caused by indulging in inherently insatiable desires.All forms of selfishness tend to separate us from others, life, and reality.The Third Noble Truth states a logical conclusion: suffering will ceasewhen we suppress, overcome, and master these cravings and desires. We mustdevelop non attachment to the things of the world. The Fourth Noble Truthtells us how this cure is accomplished--by following the Noble Eight-foldPath.

Buddha's analysis of the problems of life in the Four Noble Truths isessentially that of a therapist; and the Eight-fold Path is the courseof treatment through training. First one needs to have right knowledgein order to have the facts, principles, and values to establish a wiselife plan. Second, right aspirations are required to give power to thisplan. The heart as well as the head must be dedicated to our goals. Third,right speech is needed to take hold of what is in our consciousness whichcontrols our thinking. We need to change our speech and thinking towardtruth and charity. Fourth, right behavior should be initiated to furtherchange and control our lives. We must follow the Five Precepts: do notkill, steal, lie, be unchaste, or drink intoxicants. Fifth, we should engagein a right livelihood. Spiritual progress is difficult if one's occupationpulls in the opposite direction. One should not take work which weakensor destroys life but serve in those occupations that promote life. Sixth,right effort is needed to keep us growing in spiritual attainment. Buddhalaid great stress on the importance of the will in determining our destiny.He had more confidence in the long steady pull than in quick spurts ofactivity. Seventh,, we need right mindfulness to sustain our growth. Fewteachers have equaled Buddha's emphasis on the mind as the shaper and determinerof the course of human life. The Damma-pada opens with the words, "Allwe are is the result of what we have thought." We should wisely controlour state of consciousness. Eighth, right contemplation and absorptionfinally brings the aspirant into a transmutation of consciousness whichtranscends the worldly preoccupation with things, desires, and suffering.Those who have followed the eight-fold path and arrived at the point ofachieving Nirvana are called arhat, or "saint."

Gautama Buddha taught a way of life devoid of authority, ritual, speculation,tradition, and the supernatural. He stressed intense self-effort. His lastwords before he died at the age of eighty were, "Work out your ownsalvation with diligence." Gautama accepted the law of karma and reincarnation.He saw Nirvana not as a state of extinction or annihilation but as "thehighest destiny of the human spirit." It is so totally different thatit is "incomprehensible, indescribably, inconceivable, unutterable...bliss."

Buddha did not believe in the existence of a personal God; nor did hebelieve that man had a soul. He tended to deny the existence of substanceof every kind and saw the transitoriness of all finite things and beings;he stressed impermanence. Man's life after achieving Nirvana is unfathomable- "reborn does not belong to him nor not-born, or any combinationof such terms." some scholars have pointed out that Buddhism in itsearliest form was not a religion but a system of psychological-ethicaldiscipline based on a pessimistic philosophy of life. Although there issome truth in this evaluation, there is much that is positive in Buddha'steaching.

The scripture of Buddhism is the Tripitaka (Three Baskets of Wisdom),made up of the Vinaya Pitaka (Discipline Basket), the Sutta Pitaka (TeachingBasket), and the Abhidhamma Pitaka (Higher Doctrine Basket). Parts of theTripitaka such as the Dhamma-pada and the Sutta-Nipata are among the mostexpressive religious books in the world. Some of Buddha's parables arevery similar to those used by Jesus.

Buddhism has been divided into two major branches which have in turnbeen subdivided into numerous sects. Today one may find in this one familyof religions nearly every form of religious belief and expression on theplanet.

Hinayana (Lesser Vehicle) or Theravada Buddhism concentrated in SoutheastAsia is conservative and more closely follows the original teachings ofBuddha. It sees man as entirely dependent on self-effort, teaches wisdomas the key virtue and regards religion as a full-time job, primarily formonks. They regard Buddha as a saint, eschew metaphysics and ritual, andlimit prayer to meditation. Their ideal is arhat (sainthood).

Mahayana (Greater Vehicle) Buddhism has spread throughout the worldand rests on the principle that Buddha taught many things in secret tothe elect who could properly interpret them. It sees man as involved withothers and saved by grace. It teaches compassion as the key virtue andbelieves its religion is relevant to life in the world; therefore, it isa religion for laymen as well as monks. The Mahayana branch sees Buddhaas a savior, welcomes metaphysics and ritual, and engages in petitionaryprayer. Their ideal is the Bodhisattva--a mortal who has achieved enlightenmentand after death postpones Nirvana attainment to serve in heaven answeringprayers and helping mortals who are in need. Mahayana Buddhism regardsBuddha as a divine savior--pre-existent, planfully incarnate, supernaturallyconceived, miraculously born, sinless, with a redemptive purpose, all knowing,and everlasting. Buddha has been made a member of the Buddhist Trinity.

Buddhism received its greatest impetus from the Indian emperor, Asoka,who was converted in 297 B. C. and became convinced that Buddhism was areligion for all of the peoples of the world. Accordingly, he sent missionariesthroughout the known world. Asoka also called the third council of Buddhismin 247 B. C. for the purpose of determining the true canon of Buddhistscriptures.

The main branches of Mahayana Buddhism are the Pure Land Sect, the IntuitiveSects, the Rationalist Sects, the Sociopolitical Sects, and the TibetanSect. The Pure Land Sect seeks to achieve salvation and life after deathin the "pure land of Western Paradise." They believe in DhyaniBuddhas who are lesser deities who help human beings. Their priests maymarry and their worship practices parallel the church and Sunday schoolservices of Christianity.

The Intuitive Sects such as Ch'an and Zen emphasize that the truthsof religion do not come through rational thought processes but througha sudden flash of insight. They believe the externals of religion are unnecessary.Reason is to be distrusted more than anything else; therefore riddles andvarious techniques of irrationality are used to confuse reason and triggeran intuitive flash. Zen is so concerned with the limitations of languageand reason that it makes their transcendence the central intent of itsmethod. Experience, not words are important. So they sit hour after hour,day after day, year after year seeking to develop their intuitive powers.

The Rationalist Sects believe that in addition to meditation one shouldutilize reason and a study of the scriptures in order to find the truth.All approaches to enlightenment may be useful at times but in reality thereis only one true Buddhist teaching and one must study the scriptures ofBuddhism in order to know this truth. The Chih-i sect in China and theTendai sect in Japan stress the importance of the rational approach.

The Sociopolitical Sects such as the Japanese Nichiren sect have hadgreat effect on the social and political dynamics of various nations. Thefounder of Nichiren thought that all of the sects of Buddhism were a perversionof the true teachings of Buddha and were leading peoples to hell. He cameto believe the only scripture one needed to study was the Lotus Sutra.Nichiren teaches a simplified form of Buddhism and uncompromising patriotism.

Tibetan Buddhism is representative of sects that emphasize the use ofmagic words or formulae to achieve various goals. Tibetan people traditionallyhave used incantations, spells, and magic to protect themselves from demons.Tibetan monks or lamas invented the prayer wheel to augment their defensesagainst evil. By the 14th century monastery leaders became more powerfulthan kings and for all practical purposes the country was ruled by Buddhistpriests. The lamas of Tibetan Buddhism have been divided into two orders,the Red Hats and the Yellow Hats. The leader of the larger Yellow Hat groupis known as the Dalai Lama who was virtually ruler of Tibet. China in 1950set up a puppet government in Tibet and when the Dalai Lama attempted tooverthrow Chinese rule in 1959 the rebellion was crushed. The Dalai Lamaand a few of his followers escaped to India.

During the twentieth century Buddhism is experiencing a revival. Thisnew awakening may have been augmented by Christian missionaries who translatedthe ancient Buddhist texts and made them available for all to study andby the rise of Asian nationalism. Buddhism today is once more a missionaryreligion.

If these topics are of interest to you, you may be very interested in The Urantia Book. What is The Urantia Book?

Original post:
Introduction to Buddhism - Expanding Spiritual Awareness

Buddhism teaches compassion toward all sentient beings. By contrast, Christianity and its secular offshoot, Western science, cling to a very un-Darwinian form of human exceptionalism. According to the Biblical Book of Genesis, God put animals on earth purely to serve Man, who exists to serve God.

Early in the 21st century, there are an estimated 300 million Buddhists in the world. Central to Buddhist teaching are the Four Noble Truths and the Noble Eight-fold Path.

THE FOUR NOBLE TRUTHS:

Buddhist universalism is best represented by the Mahayana tradition, which embraces the well-being of all sentient life.

The meaning of the term nirvana, literally "the blowing out" of existence, is not entirely clear. Nirvana is not a place like heaven, but rather an eternal state of being. It is the state in which the law of karma and the rebirth cycle come to an end - though Buddhist conceptions of personal (non-)identity make these notions problematic. Nirvana is the end of suffering; a state where there are no desires, and individual consciousness comes to an end. Attaining nirvana is to relinquish clinging, hatred, and ignorance. Its achievement entails full acceptance of imperfection, impermanence, and interconnectedness. Sometimes "nirvana" is used to refer either to Buddhist heaven or complete nothingness, but most Buddhists would not understand the term in this way.

Ethical utilitarians share the Buddhist focus on suffering. But only "negative" utilitarians identify the minimisation of suffering as the sole ethical goal of life. "Positive" utilitarians regard the maximisation of happiness as ethically valuable no less than the minimisation of pain.

One radical form of utilitarianism is abolitionism. Abolitionists believe that biotechnology should be used to abolish suffering altogether - though not all abolitionists are utilitarians. Given the accelerating revolution in biotechnology, the abolitionist project is the logical implication of a utilitarian ethic. Even so, the creation of a truly cruelty-free world entails a disconcertingly ambitious technological solution. To achieve a world without suffering, it will be necessary to rewrite the vertebrate genome and redesign the global ecosystem. Any cross-species enterprise of this magnitude is beyond our current technological capabilities. Yet some kind of paradise-engineering is foreseeable in the coming era of quantum supercomputing allied to nanorobotics. Critically, too, genetically-engineered vatfood can potentially deliver global veganism more effectively than appeals to compassion alone.

These distinctions might seemacademic. Most people are not avowedly utilitarians in their code of ethical values. Moreover the term "utilitarian" itself is pedestrian. It conveys no sense of moral urgency. But a rough-and-ready utilitarian ethic is widespread in contemporary secular society. Even professed anti-utilitarians normally rely on (indirectly) utilitarian arguments by appealing to the bad consequences that would allegedly follow for our well-being from the [mis-]application of a utilitarian ethic.

Perhaps. But these differences of means are substantial. Most Buddhists would challenge the idea that technology offers an escape-route from the pain of earthly existence. Despite the cumulative success stories of scientific medicine, it would seem the advances of modern technology haven't left human beings any happier on average than our ancestors on the African savannah. Indeed the incidence of clinical depression, anxiety disorders, suicide, drug abuse, marital breakdown and other "objective" indices of distress is rising in Western consumer capitalist society as a whole. The track-record of technological science to date is not encouraging. Opponents of scientific utopianism envisage that its application will yield - at best - some type of "Brave New World".

Abolitionists respond that only enlightened biotechnology can ever deliver the world from suffering. Unless the biological substrates of unpleasantness are eradicated, then suffering is genetically preordained by the biochemistry of the human brain. All Darwinian humans periodically go through periods of distress ["dukkha"]. Its intensity and duration varies. But its spectre is never absent. Endowing their vehicles with a capacity to suffer enhanced the inclusive fitness of our genes in the ancestral environment. A heritable capacity to undergo all sorts of nasty states, conditionally activated, has been genetically adaptive. So even devout Buddhists undergo pain, sorrow and malaise in the course of their lives. A Buddhist lifestyle and meditational disciplines may offer palliative relief. Yet under the yoke of a Darwinian genome, no pursuit of a "Noble Eight-fold Path" can re-set our emotional thermostats, redesign our gene expression profiles, and dismantle the "hedonic treadmill" of Darwinian life. In evolutionary history, primate mothers who weren't anxiety-ridden, "attached" to their children, and desirous of their success left less copies of their genes than their malaise-ridden, un-Buddhist-like counterparts.

Moreover, with a traditional neural architecture, it's notable that desire-driven "hyper-dopaminergic" people, who have the greatest range and intensity of appetites, tend to be the least unhappy - though their lives can still be blighted by disappointment and loss. By contrast, the extinction of desire experienced by many contemporary humans is more akin to apathy and withdrawal than illumination - not enlightenment and consequent nirvana but instead a condition of melancholia or anhedonia: emptiness in the sense of an absence of meaning. This isn't the kind of extinction of desire Buddhists have in mind. Yet it's unclear if Buddhism offers a solution to, say, anhedonia - the incapacity to feel happiness or anticipate reward - characteristic of many depressives.

Looking to the future, the new technologies of post-genomic healthcare promise effectively unlimited joy, meaning and motivation - or serenity. If we so desire, a rich hyper-spirituality can be awakened, too, even in the otherwise spiritually barren. Intelligence can be pharmacologically and genetically amplified, as can lifespans, perhaps indefinitely; and also, more counter-intuitively, compassion. In future, genetic engineering will allow control over archaic emotions and eventually the creation of whole new categories of experience in state-spaces of consciousness hitherto unknown.

More prosaically, but more importantly from an ethical point of view, the reproductive revolution of "designer babies" will enable us to choose how much - or how little - suffering we bring into the world when we decide on the genetic-make-up of our children. Gradients of genetically pre-programmed well-being can be the destiny of our offspring from conception, depending on which dial-settings we favour. If we so choose, we can abolish the soul-polluting nastiness of Darwinian life altogether. Dukkha can be consigned to historical oblivion; and replaced by a post-Darwinian era of mental superhealth.

The era of mature genomic medicine is still decades away, perhaps longer. Buddhists are surely right to stress how desire and attachment as experienced today often lead to heartbreak. But when heartbreak becomes genetically impossible, it will be safe to follow one's heart's desire without limit. More generally, an absence of desire is a recipe for personal and social stagnation, whereas an abundance of desires is a precondition of intellectual dynamism and social progress.

Control over our emotions nonetheless strikes many bioconservatives as a frightening prospect, evoking images of enslavement rather than empowerment. So it's worth recalling how some early social commentators feared that the discovery of anaesthesia gave doctors too much power over their patient. The use of anaesthetics for painless surgery allegedly robbed the individual of his or her autonomy and the capacity to act as a rational agent, reducing the patient "to a corpse". In a contemporary context, investing a quasi-priestly caste of physicians with the sole lawful power to grant - or withhold - pleasure-giving, pain-relieving prescription drugs undoubtedly does magnify the scope for abuses of authority.

Whatever the risks of abuse, our technologies of pain-eradication are too valuable to renounce, even if this option were sociologically realistic. Right now, of course, the vision of life without suffering still strikes many non-Buddhists (and even Buddhists) as fanciful. Life-long happiness seems no more likely than the prospect of effective "pain killers" or pain-free surgery struck our early Victorian forebears. For the most part, we are possessed by the deep unspoken feeling that "what has always been was always meant to be". Status quo bias has deep cultural roots. Even classical utilitarians may find it difficult to believe that suffering could be eradicated in the foreseeable future in the same way as, say, smallpox. Yet it is hard to underestimate the ramifications of rewriting the vertebrate genome as the millennium unfolds. The abolition of the biological substrates of suffering promises to mark a major discontinuity in the development of life on Earth. Our genetically enriched descendants may regard existence without "dukkha" - the abolition of suffering - as the ethical foundation of any civilised society.

e-maildave@bltc.com

See original here:
The conquest of suffering : Buddhism versus utilitarianism