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'''Buddhism'''  is a [[religion]] and [[Buddhist philosophy|philosophy]] based on the teachings of [[Gautama Buddha|Siddh&#257;rtha Gautama]] ([[Sanskrit]]; in [[Pali|P&#257;li]], ''Siddhattha Gotama''), who lived between approximately [[560s BCE|563]] and [[483 BCE]]. Originating in [[India]], Buddhism gradually spread throughout Asia to [[Central Asia]], [[Tibet]], [[Sri Lanka]], [[Southeast Asia]], as well as the East Asian countries of [[China]], [[Mongolia]], [[Korea]], and [[Japan]].

Buddhism teaches followers to perform good and wholesome actions, to avoid bad and harmful actions, and to purify and train the mind. The aim of these practices is to put an end to suffering and achieve enlightenment, either individually or for all beings. [[Enlightenment_(Buddhism)|Enlightenment]] leads to [[Nirvana]] (Sanskrit: "extinguishment")

Buddhist morality is underpinned by the principles of harmlessness and moderation.  Mental training focuses on moral discipline (''[[sila]]''), meditative concentration (''[[samadhi]]''), and [[wisdom]] (''prajñ&#257;'').

While Buddhism does not deny the existence of supernatural beings (indeed, many are discussed in Buddhist scripture), it does not ascribe power for creation, salvation or judgement to them. Like humans, they are regarded as having the power to affect worldly events, and so some Buddhist schools associate with them via ritual.

{{buddhism}}

== What is a Buddha? ==

''Buddha'' is a word in the ancient [[India|Indian]] languages [[Pali|P&#257;li]] and [[Sanskrit]] which means "one who has become awake". It is derived from the verbal root "&radic;budh", meaning "to awaken."

The word "Buddha" denotes not just a single religious teacher who lived in a particular epoch, but a type of person, of which there have been many instances in the course of cosmic time. (As an analogy,  the term "American President" refers not just to one man, but to everyone who has ever held the office of the American presidency.) The Buddha Siddhartha Gautama, then, is simply one member in the spiritual lineage of Buddhas, which stretches back into the dim recesses of the past and forward into the distant horizons of the future. 

Gautama did not claim any divine status for himself, nor did he assert that he was inspired by a god or gods. He claimed to be not a personal saviour, but a teacher to guide those who choose to listen. A Buddha is any human being who has fully awakened to the true nature of existence, whose insight has totally transformed him or her beyond birth, death, and subsequent rebirth, and who is enabled to help others achieve the same enlightenment.

The principles by which a person can be led to enlightenment are known as the [[Buddhadharma]], or simply the Dharma. [[Dharma]] in this sense of the rather complex term means, "law, doctrine, or truth." Anyone can attain what the Buddha attained regardless of age, [[sex|gender]], or [[caste]]. Indeed, Buddhists believe there have been many solitary buddhas (P&#257;li pacceka-buddha; Sanskrit: [[pratyekabuddha]]) who achieved enlightenment on their own but did not go on to teach others. According to one of the stories in the [[Sutta Nipata|Sutta Nip&#257;ta]], the Buddha, too, was afraid to teach humans because he despaired of their limited capacity for understanding. The [[Vedic]] (early [[Hindu]]) god [[Indra]], however, interceded, and requested that he teach despite this. That the historical Buddha did so is thus a mark of special compassion.

== Origins ==

Legend has it that the Buddha to be, [[Siddhartha Gautama|Siddh&#257;rtha Gautama]], was born around the [[6th century BCE]]. His birthplace is said to be [[Lumbini]] in the kingdom of [[Magadha]], in what is now Nepal. His father was a king, and Siddh&#257;rtha lived in luxury, being spared all hardship. 

The legends say that a seer predicted that Siddhartha would become either a great king or a great holy man; because of this, the king tried to make sure that Siddhartha never had any cause for dissatisfaction with his life, as that might drive him toward a spiritual path. Nevertheless, at the age of 29, while being escorted by his attendant Channa, he came across what has become known as the [[Four Passing Sights]]: an old crippled man, a sick man, a decaying corpse, and finally a wandering holy man. These ''four sights'', as they are called, led him to the realization that birth, old age, sickness and death came to everyone, not only once but repeated for life after life in succession for uncounted aeons. He decided to abandon his worldly life, leaving behind his wife and child, his privilege, rank, [[caste]], and to take up the life of a wandering holy man in search of the answer to the problem of birth, old age, sickness, and death. It is said that he stole out of the house in the dead of night, pausing for one last look at his family, and did not return there for a very long time.  

Indian holy men (''s&#257;dhus''), in those days just as today, engaged in a variety of [[ascetic]] practices designed to "mortify" the flesh. This belief was taken to an extreme in the faith of [[Jainism]]. It was thought that by enduring pain and suffering, the [[atman|&#257;tman]] (Sanskrit; P&#257;li: atta) or "[[soul]]" became free from the round of rebirth into pain and sorrow. Siddh&#257;rtha proved adept at these practices, and was able to surpass his teachers. However, he found no answer to his problem and, leaving behind his teachers, he and a small group of companions set out to take their austerities even further. He became a skeleton covered with skin, surviving on a single grain of rice per day, and practiced holding his breath. After nearly starving himself to death with no success (some sources claim that he nearly drowned), Siddh&#257;rtha began to reconsider his path. Then he remembered a moment in childhood in which he had been watching his father start the season's plowing, and he had fallen into a naturally concentrated and focused state in which time seemed to stand still, and which was blissful and refreshing. Perhaps this would provide an alternative to the dead end of self-mortification?

Taking a little buttermilk from a passing goatherd, he found a large tree (now called the ''[[Bodhi tree]]'') under which he would be shaded from the heat of the mid-summer sun, and set to [[meditation|meditating]].  This new way of practicing began to bear fruit. His mind became concentrated and pure, and then, six years after he began his quest, he attained [[Bodhi|Enlightenment]], and became a [[Buddha]]. 

Historically speaking, there are questions about this story. First, there are other narrative versions of his life that do not exactly match - one has it that the Buddha leaves home in the "prime of his youth", his parents weeping and wailing all the while. Second, we know from other sources that the country of [[Magadha]], where he was born, was an [[oligarchy|oligarchic]] [[republic]] at that time, so there was no royal family of which to speak. However, regardless of the details of his early life, the evidence strongly indicates that the Buddha was indeed a historical person living in approximately the same time and place in which he is traditionally placed. 

''See also: [[Earliest Buddhism]]''

==Principles of Buddhism==

===The Three Jewels===

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

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

Although Buddhists concur that taking refuge should be undertaken with proper motivation (complete liberation) and an understanding of the objects of refuge, the Indian scholar [[Atisha]] identified that in practice there are many different motives found for taking refuge.  His idea was to use these differing motivations as a key to resolving any apparent conflicts between all the Buddha's teachings without depending upon some form of syncresis that would cause as much confusion as it attempted to alleviate.

In the [[11th century]], ''Lamp for the Path'' by Atisha, and in the subsequent Lamrim tradition as elaborated by [[Tsongkhapa]], the several motives for refuge are enumerated as follows, typically introduced using the concept of the "scope" (level of motivation) of a practitioner:

* Worldly scope is taking refuge to improve the lot of this life
* Low scope is taking refuge to gain high rebirth and avoid the low realms
* Middle scope is taking refuge to achieve Nirvana
* High scope is taking refuge to achieve Buddhahood
* Highest scope is also sometimes included, which is taking refuge to achieve Buddhahood in this life.

''See also: [[Three Jewels]]''

===The Four Noble Truths===
The Buddha taught that life was dissatisfactory because of craving, but that this condition was curable by following the eightfold path.  This teaching is called the [[four noble truths]]:

# ''[[Dukkha]]'': All worldly life is unsatisfactory, disjointed, containing suffering.
# ''Samudaya'': There is a cause of suffering, which is attachment or desire (''tanha'') rooted in ignorance.
# ''Nirodha'': There is an end of suffering, which is Nirvana.
# ''Marga'': There is a path that leads out of suffering, known as the Noble Eightfold Path.

===The Noble Eightfold Path===
In order to fully understand the noble truths and investigate whether they were in fact true, Buddha recommended that a certain lifestyle or path be followed which consists of:
#''Right Understanding''
#''Right Thought''
#''Right Speech''
#''Right Action''
#''Right Livelihood'' 
#''Right Effort''
#''Right Mindfulness''
#''Right Concentration''

Sometimes in the [[Pali Canon|P&#257;li Canon]] the Eightfold Path is spoken of as being a progressive series of stages which the practitioner moves through, the culmination of one leading to the beginning of another, but it is more usual to view the stages of the 'Path' as requiring simultaneous development.

The Eightfold Path essentially consists of meditation, following the precepts, and cultivating the positive converse of the precepts (e.g. benefiting living beings is the converse of the first precept of harmlessness).  The Path may also be thought of as a the way of developing [[sila|{{SH}}&#299;la]], meaning mental and moral discipline.

''See also: [[Noble Eightfold Path]]''

===The Five Precepts===
Buddhists undertake certain precepts as aids on the path to coming into contact with ultimate reality.  Laypeople generally undertake five precepts.   The five precepts are:

# I undertake the precept to refrain from harming living creatures (killing).
# I undertake the precept to refrain from taking that which is not freely given (stealing).
# I undertake the precept to refrain from [[sexual misconduct]].
# I undertake the precept to refrain from incorrect speech (lying, harsh language, slander, idle chit-chat).
# I undertake the precept to refrain from intoxicants which lead to loss of mindfulness.

In some schools of Buddhism, serious lay people or aspiring monks take an additional three to five ethical precepts, and some of the five precepts are strengthened. For example, the precept pertaining to [[sexual misconduct]] becomes a precept of celibacy; the fourth precept, which pertains to incorrect speech, is expanded to four:  lying, harsh language, slander, and idle chit-chat.  Monks and nuns in most countries also vow to follow the 227 [[patimokkha]] rules.

''See also: [[Pancasila]]''

=== The three marks of conditioned existence ===

According to the Buddhist tradition all phenomena ([[dharma#Dharmas in Buddhist phenomenology|dharmas]]) are marked by three characteristics, sometimes referred to as the ''Dharma Seals'':

*[[Anatta]] (P&#257;li; Sanskrit: an&#257;tman): All beings have no self.  In Indian philosophy, the concept of a self is called &#257;tman (that is, "[[Soul#Buddhist_beliefs|soul]]" or metaphysical self), which refers to an unchanging, permanent essence. This concept and the related concept of [[Brahman|Bra{{h}}man]], the Vedantic [[monism|monistic]] ideal, which was regarded as an ultimate [[Atman|&#257;tman]] for all beings, were indispensable for mainstream Indian metaphysics, logic, and science; for all apparent things there had to be an underlying and persistent reality, akin to a [[Platonic form]]. The Buddha rejected the concept of &#257;tman, emphasizing not permanence but changeability. If the soul were permanent and unchanging--if all existence has its root in something fixed--then change becomes philosophically difficult to account for (this is similar to [[Zeno's paradoxes]]). This problem was analyzed extensively by [[Nagarjuna|{{nagarjuna}}]].
*[[Anicca]] (P&#257;li; Sanskrit: anitya): All things and experiences are inconstant, unsteady, and impermanent. Everything is made up of parts, and is dependent on the right conditions for its existence. Everything is in flux, and so conditions are constantly changing. Things are constantly coming into being, and ceasing to be. Nothing lasts.
*[[Dukkha]] (P&#257;li; Sanskrit: du{{h}}kha): because we fail to truly grasp the first two conditions, we suffer. We desire a lasting satisfaction, but look for it amongst constantly changing phenomena. We perceive a self, and act to enhance that self by pursuing pleasure, and seek to prolong pleasure when it too is fleeting.

It is by realizing (not merely understanding intellectually, but making real in one's experience) the three marks of conditioned existence that one develops [[Prajna|Praj{{NNN}}&#257;]], which is the antidote to the ignorance that lies at the root of all suffering.

''See also: [[three marks of existence]]''

===Other principles and practices===

*[[Meditation]] or [[dhyana|dhy&#257;na]] of some form is a common practice in most if not all schools of Buddhism, for the clergy if not the laity.
*Central to Buddhist doctrine and practice is the law of ''[[karma]]'' and ''[[vipaka]]''; action and its fruition, which happens within the dynamic of [[dependent origination]] (''prat&#299;tya-samutp&#257;da''). Actions which result in positive retribution (happiness) are defined as skillful or good, while actions that produce negative results (suffering) are called unskillful or bad actions. These actions are expressed by the way of mind, body or speech. Some actions bring instant retribution while the results of other actions may not appear until a future lifetime.
*[[Rebirth (Buddhist)|Rebirth]], which is closely related to the law of karma. An action in this life may not give fruit or reaction until the next life time. This being said, action in a past life takes effect in this one, making a chain of existence. The full realization of the absence of an eternal self or soul (the doctrine of anatta (P&#257;li; Sanskrit: an&#257;tman) breaks this cycle of birth and death ([[samsara|sa{{m}}s&#257;ra]]).

===Vegetarianism===

The [[Pancasila|first lay precept]] in Buddhism prohibits killing.  Many see this as implying that Buddhists should not eat the meat of animals.  However, this is not necessarily the case.  The Buddha made distinction between killing an animal and consumption of meat, stressing that it is immoral conduct that makes one impure, not the food one eats.  Monks in ancient India were expected to receive all of their food by begging, and so theoretically should have no control at all over their diet.  During the Buddha's time, there was no general rule requiring monks to refrain from eating meat.  In fact, at one point the Buddha specifically refused to institute vegetarianisn and the [[Pali Canon]] records the Buddha himself eating meat on several occasions.  There were, however, rules prohibiting certain types of meat, such as human, leopard or elephant meat.  Monks are also prohibited from consuming meat if the monk witnessed the animal's death or knows that it was killed specifically for him.  This rule was applied to commercial purchase of meat in the case of a general who sent a servant to purchase meat specifically to feed the Buddha.  Therefore, eating commercially purchased meat is not prohibited.

On the other hand, certain [[Mahayana sutra]]s make a stronger argument against eating meat.  In the [[Nirvana Sutra]], the Buddha states that "the eating of meat extinguishes the seed of great compassion".  A long passage in the [[Lankavatara Sutra]] shows the Buddha weighing strongly in favor of vegetarianism. And several other Mahayana Vyana prohibit consumption of meat.  

In the modern world, attitudes toward vegetarianism vary by location.  In the Theravada countries of Southeast Asia and Sri Lanka, monks are bound by the vinaya to accept almost any food that is offered to them, often including meat, while in China and Vietnam, monks are expected to eat no meat.  In Japan and Korea, some monks practice vegetarianism, and most will do so at least when training at a monastery, but otherwise they typically do eat meat.  In Tibet, where [[vegetable]] [[nutrition]] was historically very scarce, and the adopted vinaya was the [[Nikaya]] [[Sarvastivada|Sarv&#257;stiv&#257;da]], vegetarianism is very rare, although the [[Dalai Lama]] has recently made several comments encouraging its adoption.  In the West, of course, a wide variety of practices are followed.  Lay Buddhists generally follow dietary rules less rigorously than monks.

== The three main branches of Buddhism ==

Buddhism has evolved into myriad schools that can be roughly grouped into three types: Nikaya, Mahayana, and Vajrayana. Of the Nikaya schools, only the Theravada survives. Each branch sees itself as representing the true, original teachings of the Buddha, although some schools believe that the dialectic nature of Buddhism allows its format, terminology, and techniques to adapt over time in response to changing circumstances.

The [[Theravada]] school, whose name means "Doctrine of the Elders", bases its practice and doctrine exclusively on the [[Pali Canon]].  This is considered to be the oldest of the surviving [[Tripitaka|Buddhist canons]], and its sutras are accepted as authentic in every branch of Buddhism.  [[Theravada]] is the only surviving representative of the historical [[Nikaya Buddhism|Nikaya branch]].  Nikaya Buddhism and consequently Theravada are sometimes referred to as [[Hinayana]] or "lesser vehicle", although this is generally considered to be impolite. Theravada is practiced today in Sri Lanka, Burma, Laos, Thailand, and portions of Vietnam and Malaysia.

The [[Mahayana|Mah&#257;y&#257;na]], or "Great Vehicle" branch, emphasizes universal compassion and the selfless ideal of the [[bodhisattva]]. In addition to the [[Nikaya]] scriptures, Mah&#257;y&#257;na schools recognize all or part of a genre of scriptures that were first put in writing around [[1 CE]]. These later scriptures were written in Sanskrit and are concerned with the purpose of achieving Buddhahood by following the path of the bodhisattva over the course of what is often described as [[kalpa|countless eons]] of time.  Because of this immense timeframe,  many Mah&#257;y&#257;na schools accept the idea of working towards rebirth in a [[Pure Land]], which is not enlightenment in itself but which is a highly conducive environment for working toward enlightenment.  Mah&#257;y&#257;na Buddhism is practiced today in China, Japan, Korea, and most of Vietnam.

The [[Vajrayana|Vajray&#257;na]] or "Diamond Vehicle" (also referred to as [[Tantra|Tantric]] Buddhism) shares many of the basic concepts of Mah&#257;y&#257;na, but also includes a vast array of spiritual techniques designed to enhance Buddhist practice. One component of the Vajray&#257;na is harnessing psycho-physical energy as a means of developing profoundly powerful states of concentration and awareness. These profound states are in turn to be used as an efficient path to Buddhahood. Using these techniques, it is claimed that a practitioner can achieve Buddhahood in as little as three years. In addition to the Theravada and Mah&#257;y&#257;na scriptures, Vajray&#257;na Buddhists recognise a large body of texts that include the Buddhist Tantras. Vajrayana is practiced today mainly in Tibet, Nepal, Bhutan, Mongolia, [[Kalmykia]], areas of India, and, to a limited extent, in China and Japan.

== Buddhism after the Buddha ==

Buddhism spread slowly in India until the powerful [[Maurya]] emperor [[Asoka]] converted to it and actively supported it. His promotion led to construction of Buddhist religious sites and missionary efforts that spread the faith into the countries listed at the beginning of the article. 

After about 500, Buddhism waned in India, becoming a very minor religion after about 1200. This was partially due to [[Islam|Muslim]] invasions, and partially due to [[Hinduism]] absorbing Buddhist principles. It remained in the rest of the world, although in Central Asia and later Indonesia it was mostly replaced by Islam. In China and Japan, it mixed with the native beliefs of [[Confucianism]] and [[Taoism]], and [[Shinto]], respectively. In Tibet, the Vajrayana lineage was preserved after it disappeared in India.

=== History of the schools ===

Three months after the passing of Gautama Buddha, The '''First Council''' was held at Rajagaha by his immediate disciples who had attained [[Arhat|Arahantship]] (Enlightenment). Maha Kassapa, the most respected and elderly monk, presided at the Council. Only two sections the ''Dhamma'' and the ''Vinaya'' were recited at the First Council. All [[Arhat|Arahants]] unanimously agree that no disciplinary rule laid down by the Buddha should be changed, and no new ones should be introduced. At this point, no conflict about what the Buddha taught is known to have occurred, so the teachings were divided into various parts and each was assigned to an elder and his pupils to commit to memory. These groups of people often cross-checked with each other to ensure that no omissions or additions were made.

At the '''Second Council''', one hundred years later, it was not the dharma that was called into question but the monks' code of rules or [[vinaya]]. This resulted in the formation of the Sthavirav&#257;din and Mah&#257;sanghika schools. Opinions differ on the cause of the split: the Sthavirav&#257;dins described their opponents as lax monks who had ceased to follow all the vinaya rules, while the Mah&#257;sanghikas argued that the Buddha had never intended a rigid adherence to all the minor rules. After this initial division, more were to follow. Schism in early Buddhism was typically not on points of doctrine (orthodoxy), but in the area of practice (orthopraxy). So if two schools shared a vinaya, but were in dispute over doctrinal matters, it was not unlikely that they would continue to practice together. However, if one group disputed the vinaya of another, this would often prevent common practice.

In the [[3rd century BC]] the '''Third Council''' was convened under the patronage of Emperor [[Asoka|Ashoka]], primarily for the purpose of establishing an official orthodoxy. At the council, small groups raised questions the specifics of the vinaya and the interpretation of doctrine. The chairman of the council, Moggaliputta Tissa, compiled a book called the ''[[Kathavatthu]]'', which was meant to refute these arguments. The council sided with Moggaliputta and his version of Buddhism as orthodox; it was then adopted by Emperor [[Asoka|Ashoka]] as his empire's official religion.  This school of thought was termed ''[[Vibhajyavada|Vibhajjavada]]'' ([[Pali]]), literaly "Teaching of Analysis". The version of the scriptures that had been established at the Third Council, including the vinaya, sutta and the [[abhidhamma]] commentaries (collectively known as Tripitaka), was taken to [[Sri Lanka]] by Emperor [[Asoka|Ashoka]]'s son, the Venerable [[Mahinda]].  There it was eventually committed to [[writing]] in the [[Pali]] language. The [[Pali Canon]] remains the only complete set of [[Nikaya]] scriptures to survive, although fragments of other versions exist.

Between the [[1st century BC]] and the [[1st century|1st century AD]], the terms [[Mahayana]] and [[Hinayana]] were first used in writing, in, for example, the [[Lotus Sutra]].

The '''Fourth Council''' was convened by the [[Kushan]] emperor [[Kanishka]], around [[100 AD]] at Jalandhar or in Kashmir, and is usually associated with the formal rise of [[Mahayana]] Buddhism. Theravada Buddhism does not recognize the authenticity of this council, and it is sometimes called the &ldquo;council of heretical monks&rdquo;.

It is said that Kanishka gathered 500 [[Bhikkhu]]s, headed by Vasumitra, to edit the [[Tripitaka]] and make references and remarks. A set of new scriptures were approved, as well as fundamental principles of Mahayana doctrine. The new scriptures, usually in the [[Gandhari]] vernacular and the [[Kharosthi]] script, were rewritten in the classical language of  [[Sanskrit]], to many scholars a turning point in the propagation of Buddhist thought. 

During and after the [[2nd century]], versions of the Mahayana vision became clearly defined in the works of [[Nagarjuna]], Asanga, Shantideva, [[Ashvagosha]], and Vasubandhu.

Around the [[1st century]], Buddhism spread from India through successive waves of merchants and pilgrims.  It reached as far as Arabia to the west, and eastward to southeast Asia, where the first records of Buddhism date from around [[5th century|400]].   Mahayana Buddhism established a major regional center in what is today [[Afghanistan]], and from there it spread to [[Buddhism in China|China]], Korea, Mongolia, and [[Japanese Buddhism|Japan]].  In [[475]], the Indian monk [[Bodhidharma]] travelled to China and established the [[Chan]] ([[Chinese language|Chinese]]; [[Japanese language|Japanese]]: [[Zen]]), school.  During the [[first millennium]], monks from China such as [[I Ching (monk)|Yijing]] and [[Xuanzang]] made pilgrimages to India.

At one time, different [[Turkic]] and [[Tocharian]] groups along the northern fringe of [[East Turkestan]] (modern [[Xinjiang]] in western China) adhered to the Theravada school.  However, Buddhism there was supplanted by the introduction of [[Islam]] around [[11th century|1000]].

[[Vajrayana]] also evolved at this stage carried from [[India]] to [[Tibet]] around [[9th century|800]] by teachers such as [[Padmasambhava]] and [[Atisha]]. There it initially coexisted with native belief systems such as [[Bön]], but later came to largely supplant or absorb them.  An early form of esoteric Vajrayana known as [[Shingon]] was also transmitted by the priest [[Kukai|K&#363;kai]] to [[Japan]], where it continues to be practiced.

There is still an active debate as to whether or not [[Tantra|Tantrism]] was initially developed within Buddhism or Hinduism.  Buddhist literature tends to predate the later puranic Tantras, and there is some evidence to suggest that the basic structure of tantra depends upon the Mahayana Buddhist philosophical schools. However, it is thought by others that [[meditation|meditative]] [[Shiva]] sects seem to have existed from pre-[[Vedic]] times; also, from scriptural citations and study of the [[Vedas]], some say Tantra saw its philosophical basis in the mystical rites and mantras of the [[Atharva Veda]] (and later the Hindu [[Upanishad]]s and [[Mahayana]] school of Buddhism).

''See also: [[History of Buddhism]] and [[Timeline of Buddhism]]''

== Scriptures ==

The Buddhist canon of [[scripture]] is known in [[Sanskrit]] as the ''Tripi{{t}}aka'' and in [[Pali|P&#257;li]] as the ''[[Tipitaka|Tipi{{t}}aka]]''. These terms literally mean "three baskets" and refers to the three main divisions of the canon, which are:

*The ''[[Vinaya|Vin&#257;ya]] Pi{{t}}aka'', containing disciplinary rules for the [[Sangha|S&#257;{{NN}}gha]] of Buddhist [[monk]]s and [[nun]]s, as well as a range of other texts which explain why and how rules were instituted, supporting material, and doctrinal clarification.
*The ''Sutta Pi{{t}}aka'' (P&#257;li; Sanskrit: Sutra Pi{{t}}aka), containing discourses of the Buddha. 
*The ''[[Abhidhamma]]'' or commentary ''Pi&#7789;aka'' (P&#257;li; Sanskrit: Abhidharma Pi&#7789;aka), containing a philosophical systematization of the Buddha's teaching, including a detailed analysis of Buddhist psychology.

During the first few centuries after [[Gautama Buddha]], his teachings were transmitted orally, but around the [[1st Century]] [[Common Era|CE]] they began to be written down. A given school of Buddhism will generally have its own distinctive canon of texts, which will partially overlap with those of other schools. The most notable set of texts from the early period is the [[Pali Canon]], which was preserved in [[Sri Lanka]] by the [[Theravada|Therav&#257;da]] school. The sutras it contains are also part of the canon of every other Buddhist sect.  Full versions of the original text[http://jbe.gold.ac.uk/palicanon.html] and partial English translations[http://www.accesstoinsight.org/canon/] are now readily available on the internet. 

The appearance of the [[Mahayana|Mah&#257;y&#257;na]] tradition brought with it a collection of new texts, composed in [[Buddhist Hybrid Sanskrit]], many of which were also described as actual sermons of the [[Buddha]]. These include the [[Perfection of Wisdom]] Sutras, the [[Avatamsaka Sutra|Avata{{m}}saka]], the [[Lotus Sutra]], the [[Vimalakirti Sutra|Vimalak&#299;rti Sutra]], and the [[Nirvana Sutra|{{n}}irvana Sutra]].  Many of the Mahayana sutras were translated into Tibetan and [[classical Chinese]] and are also now read in the West.

The Mah&#257;y&#257;na canon further expanded after Buddhism was transmitted to China, where the existing texts were translated, and new texts were composed for the purpose of adapting the Indian tradition to the East Asian philosophical mindset. Many of these works are considered by modern scholars to be spurious. Other new texts, such as the [[Platform Sutra]] and the [[Sutra of Perfect Enlightenment]] did not pretend to be of Indian origin, but were widely accepted as valid scriptures on their own merits. Later writings include the [[Linji Lu]] of [[Chan]] master [[Linji]]. In the course of the development of [[Korean Buddhism]] and [[Japanese Buddhism]], further important texts were composed. These included, for example, in Korea, some of the writings of [[Jinul]], and in Japan, works such as [[Dogen]]'s [[Shobogenzo]].

Arguably the most thorough compilation of Mahayana sutras is found in the Tibetan canon.  This is split into those texts attributed to be authored by the Buddha (Kanjur), and those texts which are understood to be commentaries by Indian practitioners (Tenjur).  [[Vajrayana|Vajray&#257;na]] practitioners also study distinctive texts such as the Buddhist [[Tantric Buddhism|tantras]].

Recently an important archaeological discovery was made, consisting of the earliest known Buddhist manuscripts, recovered from somewhere near ancient [[Gandhara]] in northwest [[Pakistan]].  These fragments, written on birch bark, are dated to the [[1st century]] and have been compared to the [[Dead Sea scrolls]] in importance.  Donated to the [[British Library]] in [[1994]], they are now are being studied in a joint project at the University of Washington[http://depts.washington.edu/ebmp/].

== Relations with other faiths ==

Many [[Hinduism|Hindus]] (primarily in the northern regions of India) believe that Gautama is the 9th incarnation (see [[avatar]]) of [[Vishnu]]. In the [[Japan]]ese religion of [[Shinto|Shintoism]] he is seen as a [[Kami]]. The [[Baha'i Faith]] states he was an independent Manifestation of God.  Siddhartha Gautama is thought to have been sanctified by the [[Roman Catholic]] Church as Saint [[Josaphat (saint)|Josaphat]] based on a mistaken account of his conversion to Christianity.  Some [[Islam|Muslims]] believe that Gautama Buddha is [[Dhul-Kifl]], one of the prophets mentioned in the [[Qur'an]].

[[Jainism]] is an Indian school of thought that was founded prior to Buddhism.  One of its two most prominent teachers, [[Mahavira|Mah&#257;v&#299;ra]], was a senior contemporary of the Buddha whose philosophy, sometimes described as [[dynamism]] or [[vitalism]], was a blend of the earlier Jain teacher [[Parsvanatha|P&#257;r&#347;van&#257;tha]]'s [[asceticism]] and the naturalistic teachings of the [[Ajivikas|&#256;j&#299;vikas]].  Dialogues between the Buddha's disciples and Mah&#257;v&#299;ra are recorded in Jain texts, and dialogues between Mah&#257;v&#299;ra's disciples and the Buddha are included in Buddhist texts, however there is no evidence the two teachers actually met.

== Buddhism in the modern world ==

According to [http://www.adherents.com/Religions_By_Adherents.html statistics from adherents.com], estimates of the number of Buddhists vary between 230 and 500 million, with 350 million as the most commonly cited figure.

===Modern Asia===

In northern Asia, [[Mahayana|{{Mahayana}}]] remains the most common form of Buddhism in [[China]], [[Japan]], [[Korea]], and [[Vietnam]]. [[Theravada|Therav&#257;da]] predominates in most of [[Southeast Asia]], including [[Burma]], [[Cambodia]], [[Laos]] and [[Thailand]], as well as [[Sri Lanka]].  [[Vajrayana|Vajray&#257;na]] is predominant in [[Tibet]], [[Mongolia]], and portions of [[India]].

While in the West Buddhism is often seen as exotic and progressive, in the East Buddhism is regarded as familiar and part of the establishment.  Buddhist organizations in Asia frequently are well-funded and enjoy support from the wealthy and influential.  In some cases, this has led critics to charge that certain monks and organizations are too closely associated with powerful and are neglecting their duties to the poor.

===Buddhism and the West===

In the latter half of the 1800s, Buddhism (along with many other of the world's religions and philosophies) came to the attention of Western intellectuals.  These included the pessimistic German philosopher [[Arthur Schopenhauer|Schopenhauer]] and the American philosopher [[Henry David Thoreau]], who translated a Buddhist sutra from French into English. Spiritual enthusiasts enjoyed what they saw as the exotic and mystical tone of the Asian traditions.  At first Western Buddhology was hampered by poor translations (often translations of translations), but soon Western scholars began to learn Asian languages and translate Asian texts. In [[1899]] [[Gordon Douglas]]  became the first Westerner to be ordained as a Buddhist monk.

The first Buddhists to arrive in the [[United States]] were Chinese. Hired as cheap labor for the [[railroads]] and other expanding industries, they established temples in their settlements along the rail lines.

The [[Buddhist Society, London]] was founded by [[Christmas Humphreys]] in [[1924]].

The cultural re-evaluations of the [[hippie]] generation in the late [[1960s]] and early [[1970s]] included a renewed interest in Buddhism, proclaimed by some of them as a natural path to awareness, and enlightenment. Many people, including celebrities, traveled to Asia in pursuit of gurus and ancient wisdom. Buddhism had become the fastest-growing religion in Australia and many other Western nations by the 1990s, in contrast to the steady decline of traditional western beliefs (see [[Christianity]]).

A distinctive feature of Buddhism in the West has been the emergence of groups that, while drawing on traditional Buddhism, attempt to create a new form of Buddhist practice. Examples include the Shambala movement, founded by [[Chögyam Trungpa]], and the [[Friends of the Western Buddhist Order]], founded by [[Sangharakshita]].

==See also==

===Buddhism===
* [[List of Buddhist topics]]
* [[Buddhist terms and concepts]]
* [[Buddhist texts]]
* [[List of books related to Buddhism]]
* [[List of Buddhists]]
* [[Cultural elements of Buddhism]]

===Related systems===
* [[Eastern philosophy]]
* [[Hinduism]]
* [[Taoism]]


==References==

* Wikipedia. (2004). [http://en.wikipedia.org/wiki/Buddhism Buddhism]. Retrieved Sept. 28, 2004.

==External links==
* [http://www.e-sangha.com/ E-Sangha Buddhism Portal]
* [http://www.buddhanet.net/ BuddhaNet]
* [http://www.synaptic.bc.ca/ejournal/buddhist.htm Critical Resources: Buddha & Buddhism]
* [http://www.dharmanet.org/ DharmaNet]
* [http://www.acmuller.net/ddb Digital Dictionary of Buddhism]
* [http://www.accesstoinsight.org/bfaq.html FAQ about Buddhism from Access to Insight]
* [http://www.orientalia.org/dic3.html International Dictionary of Buddhism]
* [http://www.urbandharma.org/ UrbanDharma]
* [http://www.buddhistview.com/ Buddhist Views]
[[Category:Religion]]