Coordinates	54°0′14″N19°18′16″N
name	Buddhism

Buddhism (Pali/ ''Bauddha Dharma'') is a religion and philosophy encompassing a variety of traditions, beliefs and practices, largely based on teachings attributed to Siddhartha Gautama, commonly known as the Buddha (Pāli/Sanskrit "the awakened one"). The Buddha lived and taught in the northeastern Indian subcontinent some time between the 6th and 4th centuries BCE. He is recognized by Buddhists as an awakened or enlightened teacher who shared his insights to help sentient beings end ignorance (avidyā) of dependent origination, thus escaping what is seen as a cycle of suffering and rebirth.

Two major branches of Buddhism are recognized: Theravada ("The School of the Elders") and Mahayana "The Great Vehicle". Theravada has a widespread following in Sri Lanka and Southeast Asia. Mahayana is found throughout East Asia and includes the traditions of Pure Land, Zen, Nichiren Buddhism, Tibetan Buddhism, Shingon, Tiantai (Tendai) and Shinnyo-en. In some classifications Vajrayana—a subcategory of Mahayana practiced in Tibet and Mongolia—is recognized as a third branch. While Buddhism remains most popular within Asia, both branches are now found throughout the world. Estimates of Buddhists worldwide vary significantly depending on the way Buddhist adherence is defined. Lower estimates are between 350–500 million.

Buddhist schools vary on the exact nature of the path to liberation, the importance and canonicity of various teachings and scriptures, and especially their respective practices. The cardinal doctrine of dependent origination is the only doctrine that is common to all Buddhist teachings from Theravada to Dzogchen to the extinct schools. The foundations of Buddhist tradition and practice are the Three Jewels: the Buddha, the Dharma (the teachings), and the Sangha (the community). Taking "refuge in the triple gem" has traditionally been a declaration and commitment to being on the Buddhist path and in general distinguishes a Buddhist from a non-Buddhist. Other practices may include following ethical precepts, support of the monastic community, renouncing conventional living and becoming a monastic, the development of mindfulness and practice of meditation, cultivation of higher wisdom and discernment, study of scriptures, devotional practices, ceremonies, and in the Mahayana tradition, invocation of buddhas and bodhisattvas.

Life of the Buddha

The evidence of the early texts suggests that the Buddha was born in a community that was on the periphery, both geographically and culturally, of the northeastern Indian subcontinent in the 5th century BCE. It was either a small republic, in which case his father was an elected chieftain, or an oligarchy, in which case his father was an oligarch.

According to this narrative, shortly after the birth of young prince Siddhartha Gautama, an astrologer visited the young prince's father—King Śuddhodana—and prophesied that Siddhartha would either become a great king or renounce the material world to become a holy man, depending on whether he saw what life was like outside the palace walls.

Śuddhodana was determined to see his son become a king, so he prevented him from leaving the palace grounds. But at age 29, despite his father's efforts, Siddhartha ventured beyond the palace several times. In a series of encounters—known in Buddhist literature as the four sights—he learned of the suffering of ordinary people, encountering an old man, a sick man, a corpse and, finally, an ascetic holy man, apparently content and at peace with the world. These experiences prompted Gautama to abandon royal life and take up a spiritual quest.

Gautama first went to study with famous religious teachers of the day, and mastered the meditative attainments they taught. But he found that they did not provide a permanent end to suffering, so he continued his quest. He next attempted an extreme asceticism, which was a religious pursuit common among the Shramanas, a religious culture distinct from the Vedic one. Gautama underwent prolonged fasting, breath-holding, and exposure to pain. He almost starved himself to death in the process. He realized that he had taken this kind of practice to its limit, and had not put an end to suffering. So in a pivotal moment he accepted milk and rice from a village girl and changed his approach. He devoted himself to anapanasati meditation, through which he discovered what Buddhists call the Middle Way (Skt. ''madhyamā-pratipad''): a path of moderation between the extremes of self-indulgence and self-mortification.

Gautama was now determined to complete his spiritual quest. At the age of 35, he famously sat in meditation under a sacred fig tree — known as the Bodhi tree — in the town of Bodh Gaya, India, and vowed not to rise before achieving enlightenment. After many days, he finally destroyed the fetters of his mind, thereby liberating himself from the cycle of suffering and rebirth, and arose as a fully enlightened being (Skt. ''''). Soon thereafter, he attracted a band of followers and instituted a monastic order. Now, as the Buddha, he spent the rest of his life teaching the path of awakening he had discovered, traveling throughout the northeastern part of the Indian subcontinent, and died at the age of 80 (483 BCE) in Kushinagar, India. The south branch of the original fig tree only available in Anuradhapura Sri Lanka known as Jaya Sri Maha Bodhi.

The above narrative draws on the ''Nidānakathā'' biography of the Theravāda sect in Sri Lanka, which is ascribed to Buddhaghoṣa in the 5th century CE. Earlier biographies such as the ''Buddhacarita'', the Lokottaravādin ''Mahāvastu'', and the Mahāyāna / Sarvāstivāda ''Lalitavistara Sūtra'', give different accounts.

Scholars are hesitant to make unqualified claims about the historical facts of the Buddha's life. Most accept that he lived, taught and founded a monastic order but do not consistently accept all of the details contained in his biographies. According to author Michael Carrithers, while there are good reasons to doubt the traditional account, "the outline of the life must be true: birth, maturity, renunciation, search, awakening and liberation, teaching, death."

In writing her biography of Buddha, Karen Armstrong noted, "It is obviously difficult, therefore, to write a biography of the Buddha that will meet modern criteria, because we have very little information that can be considered historically sound... [but] we can be reasonably confident Siddhatta Gotama did indeed exist and that his disciples preserved the memory of his life and teachings as well as they could."

Buddhist concepts

Life and the world

Karma

Karma (from Sanskrit: "action, work") in Buddhism is the force that drives saṃsāra—the cycle of suffering and rebirth for each being. Good, skillful deeds (Pāli: "kusala") and bad, unskillful (Pāli: "akusala") actions produce "seeds" in the mind which come to fruition either in this life or in a subsequent rebirth. The avoidance of unwholesome actions and the cultivation of positive actions is called śīla (from Sanskrit: "ethical conduct").

In Buddhism, karma specifically refers to those actions (of body, speech, and mind) that spring from mental intent ("cetana"), and which bring about a consequence (or fruit, "phala") or result ("vipāka").

In Theravada Buddhism there can be no divine salvation or forgiveness for one's karma, since it is a purely impersonal process that is a part of the makeup of the universe. Some Mahayana traditions hold different views. For example, the texts of certain Mahayana sutras (such as the ''Lotus Sutra'', the ''Angulimaliya Sutra'' and the ''Nirvana Sutra'') claim that reciting or merely hearing their texts can expunge great swathes of negative karma. Some forms of Buddhism (for example, Vajrayana) regard the recitation of mantras as a means for cutting off previous negative karma. The Japanese Pure Land teacher Genshin taught that Amida Buddha has the power to destroy the karma that would otherwise bind one in saṃsāra.

Rebirth

Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. Buddhism rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe (the doctrine of anatta). Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of "dependent arising" ("pratītyasamutpāda") determined by the laws of cause and effect (karma) rather than that of one being, transmigrating or incarnating from one existence to the next.

Each rebirth takes place within one of five realms according to Theravadins, or six according to other schools. These are further subdivided into 31 planes of existence: # Naraka beings: those who live in one of many Narakas (Hells) # Preta: sometimes sharing some space with humans, but invisible to most people; an important variety is the hungry ghost # Animals: sharing space with humans, but considered another type of life # Human beings: one of the realms of rebirth in which attaining Nirvana is possible # Asuras: variously translated as lowly deities, demons, titans, antigods; not recognized by Theravāda (Mahavihara) tradition as a separate realm # Devas including Brahmas: variously translated as gods, deities, spirits, angels, or left untranslated

Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds (Pure Abodes), can be attained only by skilled Buddhist practitioners known as anāgāmis (non-returners). Rebirths in the arupa-dhatu (formless realms) can be attained only by those who can meditate on the arūpajhānas, the highest object of meditation.

According to East Asian and Tibetan Buddhism, there is an intermediate state (Tibetan "Bardo") between one life and the next. The orthodox Theravada position rejects this; however there are passages in the ''Samyutta Nikaya'' of the Pali Canon (the collection of texts on which the Theravada tradition is based), that seem to lend support to the idea that the Buddha taught of an intermediate stage between one life and the next.

Saṃsāra

Sentient beings crave pleasure and are averse to pain from birth to death. In being controlled by these attitudes, they perpetuate the cycle of conditioned existence and suffering (saṃsāra), and produce the causes and conditions of the next rebirth after death. Each rebirth repeats this process in an involuntary cycle, which Buddhists strive to end by eradicating these causes and conditions, applying the methods laid out by the Buddha and subsequent Buddhists.

Suffering's causes and solution

The Four Noble Truths

According to the Pali Tipitaka and the Āgamas of other early Buddhist schools, the Four Noble Truths were the first teaching of Gautama Buddha after attaining Nirvana. They are sometimes considered to contain the essence of the Buddha's teachings:

# Life as we know it ultimately is or leads to suffering/uneasiness (dukkha) in one way or another. # Suffering is caused by craving. This is often expressed as a deluded clinging to a certain sense of existence, to selfhood, or to the things or phenomena that we consider the cause of happiness or unhappiness. Craving also has its negative aspect, i.e. one craves that a certain state of affairs not exist. # Suffering ends when craving ends. This is achieved by eliminating delusion, thereby reaching a liberated state of Enlightenment (bodhi); # Reaching this liberated state is achieved by following the path laid out by the Buddha.

This method is described by early Western scholars, and taught as an introduction to Buddhism by some contemporary Mahayana teachers (for example, the Dalai Lama).

According to other interpretations by Buddhist teachers and scholars, lately recognized by some Western non-Buddhist scholars, the "truths" do not represent mere statements, but are categories or aspects that most worldly phenomena fall into, grouped in two: # Suffering and causes of suffering # Cessation and the paths towards liberation from suffering.

Thus, according to the Macmillan ''Encyclopedia of Buddhism'' they are # "The noble truth that is suffering" # "The noble truth that is the arising of suffering" # "The noble truth that is the end of suffering" # "The noble truth that is the way leading to the end of suffering"

The traditional Theravada understanding is that the Four Noble Truths are an advanced teaching for those who are ready for them. The East Asian Mahayana position is that they are a preliminary teaching for people not yet ready for the higher and more expansive Mahayana teachings.

The Noble Eightfold Path

The Noble Eightfold Path—the fourth of the Buddha's Noble Truths—is the way to the cessation of suffering (dukkha). It has eight sections, each starting with the word "samyak" (Sanskrit, meaning "correctly", "properly", or "well", frequently translated into English as "right"), and presented in three groups known as the three higher trainings. (NB: Pāli transliterations appear in brackets after Sanskrit ones):

Prajñā is the wisdom that purifies the mind, allowing it to attain spiritual insight into the true nature of all things. It includes:

# (ditthi): viewing reality as it is, not just as it appears to be. # (sankappa): intention of renunciation, freedom and harmlessness.

Śīla is the ethics or morality, or abstention from unwholesome deeds. It includes:

#

(vāca): speaking in a truthful and non-hurtful way # (kammanta): acting in a non-harmful way # (ājīva): a non-harmful livelihood

Samādhi is the mental discipline required to develop mastery over one's own mind. This is done through the practice of various contemplative and meditative practices, and includes:

#

(vāyāma): making an effort to improve # (sati): awareness to see things for what they are with clear consciousness, being aware of the present reality within oneself, without any craving or aversion # (samādhi): correct meditation or concentration, explained as the first four jhānas

The practice of the Eightfold Path is understood in two ways, as requiring either simultaneous development (all eight items practiced in parallel), or as a progressive series of stages through which the practitioner moves, the culmination of one leading to the beginning of another.

The Middle Way

An important guiding principle of Buddhist practice is the Middle Way (or Middle Path), which is said to have been discovered by Gautama Buddha prior to his enlightenment. The Middle Way has several definitions: # The practice of non-extremism: a path of moderation away from the extremes of self-indulgence and self-mortification # The middle ground between certain metaphysical views (for example, that things ultimately either do or do not exist) # An explanation of Nirvana (perfect enlightenment), a state wherein it becomes clear that all dualities apparent in the world are delusory (see Seongcheol) # Another term for emptiness, the ultimate nature of all phenomena (in the Mahayana branch), a lack of inherent existence, which avoids the extremes of permanence and nihilism or inherent existence and nothingness

Nature of existence

Buddhist scholars have produced a remarkable quantity of intellectual theories, philosophies and world view concepts (see, for example, Abhidharma, Buddhist philosophy and Reality in Buddhism). Some schools of Buddhism discourage doctrinal study, and some regard it as essential, but most regard it as having a place, at least for some persons at some stages in Buddhist practice.

In the earliest Buddhist teachings, shared to some extent by all extant schools, the concept of liberation (Nirvana)—the goal of the Buddhist path—is closely related to the correct understanding of how the mind causes stress. In awakening to the true nature of clinging, one develops dispassion for the objects of clinging, and is liberated from suffering (dukkha) and the cycle of incessant rebirths (saṃsāra). To this end, the Buddha recommended viewing things as characterized by the three marks of existence.

Three Marks of Existence

The Three Marks of Existence are impermanence, suffering, and not-self.

Impermanence (Pāli: ''anicca'') expresses the Buddhist notion that all compounded or conditioned phenomena (all things and experiences) are inconstant, unsteady, and impermanent. Everything we can experience through our senses is made up of parts, and its existence is dependent on external conditions. Everything is in constant flux, and so conditions and the thing itself are constantly changing. Things are constantly coming into being, and ceasing to be. Since nothing lasts, there is no inherent or fixed nature to any object or experience. According to the doctrine of impermanence, life embodies this flux in the aging process, the cycle of rebirth (saṃsāra), and in any experience of loss. The doctrine asserts that because things are impermanent, attachment to them is futile and leads to suffering (dukkha).

Suffering (Pāli: दुक्ख ''dukkha''; Sanskrit दुःख '''') is also a central concept in Buddhism. The word roughly corresponds to a number of terms in English including suffering, pain, unsatisfactoriness, sorrow, affliction, anxiety, dissatisfaction, discomfort, anguish, stress, misery, and frustration. Although the term is often translated as "suffering", its philosophical meaning is more analogous to "disquietude" as in the condition of being disturbed. As such, "suffering" is too narrow a translation with "negative emotional connotations" which can give the impression that the Buddhist view is one of pessimism, but Buddhism seeks to be neither pessimistic nor optimistic, but realistic. In English-language Buddhist literature translated from Pāli, "dukkha" is often left untranslated, so as to encompass its full range of meaning.

Not-self (Pāli: ''anatta''; Sanskrit: ''anātman'') is the third mark of existence. Upon careful examination, one finds that no phenomenon is really "I" or "mine"; these concepts are in fact constructed by the mind. In the ''Nikayas'' anatta is not meant as a metaphysical assertion, but as an approach for gaining release from suffering. In fact, the Buddha rejected both of the metaphysical assertions "I have a Self" and "I have no Self" as ontological views that bind one to suffering. When asked if the self was identical with the body, the Buddha refused to answer. By analyzing the constantly changing physical and mental constituents (skandhas) of a person or object, the practitioner comes to the conclusion that neither the respective parts nor the person as a whole comprise a self.

Dependent arising

The doctrine of pratītyasamutpāda (Sanskrit; Pali: paticcasamuppāda; Tibetan: rten.cing.'brel.bar.'byung.ba; Chinese: 緣起) is an important part of Buddhist metaphysics. It states that phenomena arise together in a mutually interdependent web of cause and effect. It is variously rendered into English as "dependent origination", "conditioned genesis", "dependent co-arising", "interdependent arising", or "contingency".

The best-known application of the concept of pratītyasamutpāda is the scheme of Twelve Nidānas (from Pāli "nidāna" meaning "cause, foundation, source or origin"), which explain the continuation of the cycle of suffering and rebirth (saṃsāra) in detail.

The Twelve Nidānas describe a causal connection between the subsequent characteristics or conditions of cyclic existence, each one giving rise to the next:

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

Sentient beings always suffer throughout saṃsāra, until they free themselves from this suffering by attaining Nirvana. Then the absence of the first Nidāna—ignorance—leads to the absence of the others.

Emptiness

Mahayana Buddhism received significant theoretical grounding from Nagarjuna (perhaps c. 150–250 CE), arguably the most influential scholar within the Mahayana tradition. Nagarjuna's primary contribution to Buddhist philosophy was the systematic exposition of the concept of śūnyatā, or "emptiness", widely attested in the ''Prajñāpāramitā'' sutras which were emergent in his era. The concept of emptiness brings together other key Buddhist doctrines, particularly anatta and pratītyasamutpāda (dependent origination), to refute the metaphysics of Sarvastivada and Sautrantika (extinct non-Mahayana schools). For Nagarjuna, it is not merely sentient beings that are empty of ātman; all phenomena (dharmas) are without any svabhava (literally "own-nature" or "self-nature"), and thus without any underlying essence; they are "empty" of being independent; thus the heterodox theories of svabhava circulating at the time were refuted on the basis of the doctrines of early Buddhism. Nagarjuna's school of thought is known as the Mādhyamaka. Some of the writings attributed to Nagarjuna made explicit references to Mahayana texts, but his philosophy was argued within the parameters set out by the agamas. He may have arrived at his positions from a desire to achieve a consistent exegesis of the Buddha's doctrine as recorded in the Canon. In the eyes of Nagarjuna the Buddha was not merely a forerunner, but the very founder of the Mādhyamaka system.

Sarvastivada teachings—which were criticized by Nāgārjuna—were reformulated by scholars such as Vasubandhu and Asanga and were adapted into the Yogacara (Sanskrit: yoga practice) school. While the Mādhyamaka school held that asserting the existence or non-existence of any ultimately real thing was inappropriate, some exponents of Yogacara asserted that the mind and only the mind is ultimately real (a doctrine known as cittamatra). Not all Yogacarins asserted that mind was truly existent; Vasubandhu and Asanga in particular did not. These two schools of thought, in opposition or synthesis, form the basis of subsequent Mahayana metaphysics in the Indo-Tibetan tradition.

Besides emptiness, Mahayana schools often place emphasis on the notions of perfected spiritual insight (prajñāpāramitā) and Buddha-nature (tathāgatagarbha). There are conflicting interpretations of the ''tathāgatagarbha'' in Mahāyāna thought. The idea may be traced to ''Abhidharma'', and ultimately to statements of the Buddha in the ''Nikāyas''. In Tibetan Buddhism, according to the Sakya school, tathāgatagarbha is the inseparability of the clarity and emptiness of one's mind. In Nyingma, tathāgatagarbha also generally refers to inseparability of the clarity and emptiness of one's mind. According to the Gelug school, it is the potential for sentient beings to awaken since they are empty (i.e. dependently originated). According to the Jonang school, it refers to the innate qualities of the mind which expresses itself in terms of omniscience etc. when adventitious obscurations are removed. The "Tathāgatagarbha Sutras" are a collection of Mahayana sutras which present a unique model of Buddha-nature. Even though this collection was generally ignored in India, East Asian Buddhism provides some significance to these texts.

Liberation

Nirvana

Nirvana (Sanskrit; Pali: "Nibbana") means "cessation", "extinction" (of craving and ignorance and therefore suffering and the cycle of involuntary rebirths (saṃsāra), "extinguished", "quieted", "calmed"; it is also known as "Awakening" or "Enlightenment" in the West. The term for anybody who has achieved ''nirvana'', including the Buddha, is ''arahant''.

''Bodhi'' (Pāli and Sanskrit, in devanagari: बॊधि) is a term applied to the experience of Awakening of arahants. ''Bodhi'' literally means "awakening", but it is more commonly translated into English as "enlightenment". In Early Buddhism, ''bodhi'' carried a meaning synonymous to ''nirvana'', using only some different metaphors to describe the experience, which implies the extinction of ''raga'' (greed, craving), ''dosa'' (hate, aversion) and ''moha'' (delusion). In the later school of Mahayana Buddhism, the status of ''nirvana'' was downgraded in some scriptures, coming to refer only to the extinction of greed and hate, implying that delusion was still present in one who attained ''nirvana'', and that one needed to attain ''bodhi'' to eradicate delusion:

Therefore, according to Mahayana Buddhism, the ''arahant'' has attained only ''nirvana'', thus still being subject to delusion, while the ''bodhisattva'' not only achieves ''nirvana'' but full liberation from delusion as well. He thus attains ''bodhi'' and becomes a ''buddha.'' In Theravada Buddhism, ''bodhi'' and ''nirvana'' carry the same meaning as in the early texts, that of being freed from greed, hate and delusion.

The term ''parinirvana'' is also encountered in Buddhism, and this generally refers to the complete ''nirvana'' attained by the ''arhat'' at the moment of death, when the physical body expires.

Buddhas

Theravada

In Theravada doctrine, a person may awaken from the "sleep of ignorance" by directly realizing the true nature of reality; such people are called ''arahants'' and occasionally ''buddhas.'' After numerous lifetimes of spiritual striving, they have reached the end of the cycle of rebirth, no longer reincarnating as human, animal, ghost, or other being. The commentaries to the Pali Canon classify these awakened beings into three types:

''Sammasambuddha'', usually just called Buddha, who discovers the truth by himself and teaches the path to awakening to others

''Paccekabuddha'', who discovers the truth by himself but lacks the skill to teach others

''Savakabuddha'', who receive the truth directly or indirectly from a Sammasambuddha

''Bodhi'' and ''nirvana'' carry the same meaning, that of being freed from craving, hate, and delusion. In attaining ''bodhi'', the ''arahant'' has overcome these obstacles. As a further distinction, the extinction of only hatred and greed (in the sensory context) with some residue of delusion, is called ''anagami.''

Mahayana

In the Mahayana, the Buddha tends not to be viewed as merely human, but as the earthly projection of a beginningless and endless, omnipresent being (see ''Dharmakaya'') beyond the range and reach of thought. Moreover, in certain Mahayana sutras, the Buddha, Dharma and Sangha are viewed essentially as One: all three are seen as the eternal Buddha himself.

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

Nirvana came to refer only to the extinction of greed and hate, implying that delusion was still present in one who attained Nirvana. Bodhi became a higher attainment that eradicates delusion entirely. Thus, the ''Arahant'' attains Nirvana but not Bodhi, thus still being subject to delusion, while the Buddha attains Bodhi.

The method of self-exertion or "self-power"—without reliance on an external force or being—stands in contrast to another major form of Buddhism, Pure Land, which is characterised by utmost trust in the salvific "other-power" of Amitabha Buddha. Pure Land Buddhism is a very widespread and perhaps the most faith-orientated manifestation of Buddhism and centres upon the conviction that faith in Amitabha Buddha and the chanting of homage to his name will liberate one at death into the Blissful (安樂), Pure Land (淨土) of Amitabha Buddha. This Buddhic realm is variously construed as a foretaste of Nirvana, or as essentially Nirvana itself. The great vow of Amitabha Buddha to rescue all beings from samsaric suffering is viewed within Pure Land Buddhism as universally efficacious, if only one has faith in the power of that vow or chants his name.

Buddha eras

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

In addition, Mahayana Buddhists believe there are innumerable other Buddhas in other universes. A Theravada commentary says that Buddhas arise one at a time in this world element, and not at all in others. The understandings of this matter reflect widely differing interpretations of basic terms, such as "world realm", between the various schools of Buddhism.

The idea of the decline and gradual disappearance of the teaching has been influential in East Asian Buddhism. Pure Land Buddhism holds that it has declined to the point where few are capable of following the path, so it may be best to rely on the power of the Amitabha Buddha.

Bodhisattvas

''Bodhisattva'' means "enlightenment being", and generally refers to one who is on the path to buddhahood, typically as a fully enlightened buddha (Skt. ''''). Theravada Buddhism primarily uses the term in relation to Gautama Buddha's previous existences, but has traditionally acknowledged and respected the bodhisattva path as well.

Mahāyāna Buddhism is based principally upon the path of a bodhisattva. According to Jan Nattier, the term ''Mahāyāna'' ("Great Vehicle") was originally even an honorary synonym for ''Bodhisattvayāna'', or the "Bodhisattva Vehicle." The '''', an early and important Mahāyāna text, contains a simple and brief definition for the term ''bodhisattva'', and this definition is the following:

Mahāyāna Buddhism encourages everyone to become bodhisattvas and to take the bodhisattva vows. With these vows, one makes the promise to work for the complete enlightenment of all beings by practicing six perfections (Skt. ''pāramitā''). According to the Mahāyāna teachings, these perfections are: giving, discipline, forbearance, effort, meditation, and transcendent wisdom.

Practice

Devotion

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

Yoga

Buddhism traditionally incorporates states of meditative absorption (Pali: ''jhāna''; Skt: ''dhyāna''). The most ancient sustained expression of yogic ideas is found in the early sermons of the Buddha. One key innovative teaching of the Buddha was that meditative absorption must be combined with liberating cognition. The difference between the Buddha's teaching and the yoga presented in early Brahminic texts is striking. Meditative states alone are not an end, for according to the Buddha, even the highest meditative state is not liberating. Instead of attaining a complete cessation of thought, some sort of mental activity must take place: a liberating cognition, based on the practice of mindful awareness.

Meditation was an aspect of the practice of the yogis in the centuries preceding the Buddha. The Buddha built upon the yogis' concern with introspection and developed their meditative techniques, but rejected their theories of liberation. In Buddhism, mindfulness and clear awareness are to be developed at all times, in pre-Buddhist yogic practices there is no such injunction. A yogi in the Brahmanical tradition is not to practice while defecating, for example, while a Buddhist monastic should do so.

Another new teaching of the Buddha was that meditative absorption must be combined with a liberating cognition.

Religious knowledge or "vision" was indicated as a result of practice both within and outside of the Buddhist fold. According to the ''Samaññaphala Sutta'' this sort of vision arose for the Buddhist adept as a result of the perfection of "meditation" coupled with the perfection of "discipline" (Pali. ''sīla''; Skt. ''śīla''). Some of the Buddha's meditative techniques were shared with other traditions of his day, but the idea that ethics are causally related to the attainment of "transcendent wisdom" (Pali. ''paññā''; Skt. ''prajñā'') was original.

The Buddhist texts are probably the earliest describing meditation techniques. They describe meditative practices and states which had existed before the Buddha as well as those which were first developed within Buddhism. Two Upanishads written after the rise of Buddhism do contain full-fledged descriptions of yoga as a means to liberation.

While there is no convincing evidence for meditation in pre-Buddhist early Brahminic texts, Wynne argues that formless meditation originated in the Brahminic or Shramanic tradition, based on strong parallels between Upanishadic cosmological statements and the meditative goals of the two teachers of the Buddha as recorded in the early Buddhist texts. He mentions less likely possibilities as well. Having argued that the cosmological statements in the Upanishads also reflect a contemplative tradition, he argues that the Nasadiya Sukta contains evidence for a contemplative tradition, even as early as the late Rig Vedic period. as the foundation of one's religious practice. The practice of taking refuge on behalf of young or even unborn children is mentioned in the ''Majjhima Nikaya'', recognized by most scholars as an early text (cf. Infant baptism). Tibetan Buddhism sometimes adds a fourth refuge, in the ''lama''. In Mahayana, the person who chooses the ''bodhisattva'' path makes a vow or pledge, considered the ultimate expression of compassion. In Mahayana, too, the Three Jewels are perceived as possessed of an eternal and unchanging essence and as having an irreversible effect: "The Three Jewels have the quality of excellence. Just as real jewels never change their faculty and goodness, whether praised or reviled, so are the Three Jewels (Refuges), because they have an eternal and immutable essence. These Three Jewels bring a fruition that is changeless, for once one has reached Buddhahood, there is no possibility of falling back to suffering."

The Three Jewels are: The Buddha. This is a title for those who have attained Nirvana. See also the Tathāgata and Gautama Buddha. The Buddha could also be represented as a concept instead of a specific person: the perfect wisdom that understands ''Dharma'' and sees reality in its true form. In Mahayana Buddhism, the Buddha can be viewed as the supreme Refuge: "Buddha is the Unique Absolute Refuge. Buddha is the Imperishable, Eternal, Indestructible and Absolute Refuge." The ''Dharma''. The teachings or law of nature as expounded by the Gautama Buddha. It can also, especially in Mahayana, connote the ultimate and sustaining Reality which is inseparable from the Buddha. Further, from some Mahayana perspectives, the Dharma embodied in the form of a great sutra (Buddhic scripture) can replace the need for a personal teacher and can be a direct and spontaneous gateway into Truth (Dharma). This is especially said to be the case with the Lotus Sutra. Dr. Hiroshi Kanno writes of this view of the ''Lotus Sutra'': "it is a Dharma-gate of sudden enlightenment proper to the Great Vehicle; it is a Dharma-gate whereby one awakens spontaneously, without resorting to a teacher".

The ''Sangha''. Those who have attained to any of the Four stages of enlightenment, or simply the congregation of monastic practitioners.

According to the scriptures, Gautama Buddha presented himself as a model. The Dharma offers a refuge by providing guidelines for the alleviation of suffering and the attainment of Nirvana. The Sangha is considered to provide a refuge by preserving the authentic teachings of the Buddha and providing further examples that the truth of the Buddha's teachings is attainable.

Buddhist ethics

''Śīla'' (Sanskrit) or ''sīla'' (Pāli) is usually translated into English as "virtuous behavior", "morality", "ethics" or "precept". It is an action committed through the body, speech, or mind, and involves an intentional effort. It is one of the ''three practices'' (''sila'', ''samadhi'', and ''panya'') and the second ''pāramitā''. It refers to moral purity of thought, word, and deed. The four conditions of ''śīla'' are chastity, calmness, quiet, and extinguishment.

''Śīla'' is the foundation of ''Samadhi/Bhāvana'' (Meditative cultivation) or mind cultivation. Keeping the precepts promotes not only the peace of mind of the cultivator, which is internal, but also peace in the community, which is external. According to the Law of Karma, keeping the precepts are meritorious and it acts as causes which would bring about peaceful and happy effects. Keeping these precepts keeps the cultivator from rebirth in the four woeful realms of existence.

''Śīla'' refers to overall principles of ethical behavior. There are several levels of ''sila'', which correspond to "basic morality" (five precepts), "basic morality with asceticism" (eight precepts), "novice monkhood" (ten precepts) and "monkhood" (''Vinaya'' or ''Patimokkha''). Lay people generally undertake to live by the five precepts, which are common to all Buddhist schools. If they wish, they can choose to undertake the eight precepts, which add basic asceticism.

The five precepts are training rules in order to live a better life in which one is happy, without worries, and can meditate well: # To refrain from taking life (non-violence towards sentient life forms), or ''ahimsā'' # To refrain from taking that which is not given (not committing theft) # To refrain from sensual (including sexual) misconduct # To refrain from lying (speaking truth always) # To refrain from intoxicants which lead to loss of mindfulness (specifically, drugs and alcohol)

The precepts are not formulated as imperatives, but as training rules that laypeople undertake voluntarily to facilitate practice. In Buddhist thought, the cultivation of dana and ethical conduct will themselves refine consciousness to such a level that rebirth in one of the lower heavens is likely, even if there is no further Buddhist practice. There is nothing improper or un-Buddhist about limiting one's aims to this level of attainment.

In the eight precepts, the third precept on sexual misconduct is made more strict, and becomes a precept of celibacy. The three additional precepts are: :6. To refrain from eating at the wrong time (only eat from sunrise to noon) :7. To refrain from dancing and playing music, wearing jewelry and cosmetics, attending shows and other performances :8. To refrain from using high or luxurious seats and bedding

The complete list of ten precepts may be observed by laypeople for short periods. For the complete list, the seventh precept is partitioned into two, and a tenth added:

:6. To refrain from taking food at an unseasonable time, that is after the mid-day meal :7. To refrain from dancing, music, singing and unseemly shows :8. To refrain from the use of garlands, perfumes, ointments, and from things that tend to beautify and adorn (the person) :9. To refrain from (using) high and luxurious seats (and beds) :10. To refrain from accepting gold and silver

Monastic life

Vinaya is the specific moral code for monks and nuns. It includes the Patimokkha, a set of 227 rules for monks in the Theravadin recension. The precise content of the vinayapitaka (scriptures on Vinaya) differ slightly according to different schools, and different schools or subschools set different standards for the degree of adherence to Vinaya. Novice-monks use the ten precepts, which are the basic precepts for monastics.

Regarding the monastic rules, the Buddha constantly reminds his hearers that it is the spirit that counts. On the other hand, the rules themselves are designed to assure a satisfying life, and provide a perfect springboard for the higher attainments. Monastics are instructed by the Buddha to live as "islands unto themselves". In this sense, living life as the vinaya prescribes it is, as one scholar puts it: "more than merely a means to an end: it is very nearly the end in itself."

In Eastern Buddhism, there is also a distinctive Vinaya and ethics contained within the Mahayana Brahmajala Sutra (not to be confused with the Pali text of that name) for Bodhisattvas, where, for example, the eating of meat is frowned upon and vegetarianism is actively encouraged (see ''vegetarianism in Buddhism''). In Japan, this has almost completely displaced the monastic vinaya, and allows clergy to marry.

Meditation

Buddhist meditation is fundamentally concerned with two themes: transforming the mind and using it to explore itself and other phenomena. According to Theravada Buddhism the Buddha taught two types of meditation, ''samatha'' meditation (Sanskrit: ''śamatha'') and ''vipassanā'' meditation (Sanskrit: ''vipaśyanā''). In Chinese Buddhism, these exist (translated ''chih kuan''), but Chan (Zen) meditation is more popular. According to Peter Harvey, whenever Buddhism has been healthy, not only monks, nuns, and married lamas, but also more committed lay people have practiced meditation. According to Routledge's Encyclopedia of Buddhism, in contrast, throughout most of Buddhist history before modern times, serious meditation by lay people has been unusual. The evidence of the early texts suggests that at the time of the Buddha, many male and female lay practitioners did practice meditation, some even to the point of proficiency in all eight jhānas (see the next section regarding these).

Samādhi (meditative cultivation): samatha meditation

In the language of the Noble Eightfold Path, ''samyaksamādhi'' is "right concentration". The primary means of cultivating ''samādhi'' is meditation. Upon development of ''samādhi'', one's mind becomes purified of defilement, calm, tranquil, and luminous.

Once the meditator achieves a strong and powerful concentration (''jhāna'', Sanskrit ध्यान ''dhyāna''), his mind is ready to penetrate and gain insight (vipassanā) into the ultimate nature of reality, eventually obtaining release from all suffering. The cultivation of mindfulness is essential to mental concentration, which is needed to achieve insight.

Samatha meditation starts from being mindful of an object or idea, which is expanded to one's body, mind and entire surroundings, leading to a state of total concentration and tranquility (''jhāna'') There are many variations in the style of meditation, from sitting cross-legged or kneeling to chanting or walking. The most common method of meditation is to concentrate on one's breath (anapanasati), because this practice can lead to both ''samatha'' and ''vipassana'.

In Buddhist practice, it is said that while ''samatha'' meditation can calm the mind, only ''vipassanā'' meditation can reveal how the mind was disturbed to start with, which is what leads to knowledge (''jñāna''; Pāli '''') and understanding (''prajñā'' Pāli ''paññā''), and thus can lead to ''nirvāṇa'' (Pāli ''nibbāna''). When one is in jhana, all defilements are suppressed temporarily. Only understanding (''prajñā'' or ''vipassana'') eradicates the defilements completely. Jhanas are also states which ''Arahants'' abide in order to rest.

In Theravāda

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

Prajñā (Wisdom): vipassana meditation

''Prajñā'' (Sanskrit) or ''paññā'' (Pāli) means wisdom that is based on a realization of dependent origination, The Four Noble Truths and the three marks of existence. ''Prajñā'' is the wisdom that is able to extinguish afflictions and bring about ''bodhi''. It is spoken of as the principal means of attaining '''', through its revelation of the true nature of all things as ''dukkha'' (unsatisfactoriness), ''anicca'' (impermanence) and ''anatta'' (not-self). ''Prajñā'' is also listed as the sixth of the six ''pāramitās'' of the Mahayana.

Initially, ''prajñā'' is attained at a conceptual level by means of listening to sermons (dharma talks), reading, studying, and sometimes reciting Buddhist texts and engaging in discourse. Once the conceptual understanding is attained, it is applied to daily life so that each Buddhist can verify the truth of the Buddha's teaching at a practical level. Notably, one could in theory attain Nirvana at any point of practice, whether deep in meditation, listening to a sermon, conducting the business of one's daily life, or any other activity.

Zen

Zen Buddhism (禅), pronounced ''chán'' in Chinese, ''seon'' in Korean or ''zen'' in Japanese (derived from the Sanskrit term ''dhyāna'', meaning "meditation") is a form of Buddhism that became popular in China, Korea and Japan and that lays special emphasis on meditation. Zen places less emphasis on scriptures than some other forms of Buddhism and prefers to focus on direct spiritual breakthroughs to truth.

Zen Buddhism is divided into two main schools: Rinzai (臨済宗) and Sōtō (曹洞宗), the former greatly favouring the use in meditation on the koan (公案, a meditative riddle or puzzle) as a device for spiritual break-through, and the latter (while certainly employing koans) focusing more on ''shikantaza'' or "just sitting".

Zen Buddhist teaching is often full of paradox, in order to loosen the grip of the ego and to facilitate the penetration into the realm of the True Self or Formless Self, which is equated with the Buddha himself. According to Zen master, Kosho Uchiyama, when thoughts and fixation on the little 'I' are transcended, an Awakening to a universal, non-dual Self occurs: ' When we let go of thoughts and wake up to the reality of life that is working beyond them, we discover the Self that is living universal non-dual life (before the separation into two) that pervades all living creatures and all existence.'. Thinking and thought must therefore not be allowed to confine and bind one. Nevertheless, Zen does not neglect the scriptures.

Vajrayana and Tantra

Though based upon Mahayana, Tibeto-Mongolian Buddhism is one of the schools that practice ''Vajrayāna'' or "Diamond Vehicle" (also referred to as Mantrayāna, Tantrayāna, Tantric Buddhism, or esoteric Buddhism). It accepts all the basic concepts of Mahāyāna, but also includes a vast array of spiritual and physical techniques designed to enhance Buddhist practice. Tantric Buddhism is largely concerned with ritual and meditative practices. One component of the Vajrayāna is harnessing psycho-physical energy through ritual, visualization, physical exercises, and meditation as a means of developing the mind. Using these techniques, it is claimed that a practitioner can achieve Buddhahood in one lifetime, or even as little as three years. In the Tibetan tradition, these practices can include sexual yoga, though only for some very advanced practitioners.

History

Philosophical roots

Historically, the roots of Buddhism lie in the religious thought of ancient India during the second half of the first millennium BCE. That was a period of social and religious turmoil, as there was significant discontent with the sacrifices and rituals of Vedic Brahmanism. It was challenged by numerous new ascetic religious and philosophical groups and teachings that broke with the Brahmanic tradition and rejected the authority of the Vedas and the Brahmans. These groups, whose members were known as shramanas, were a continuation of a non-Vedic strand of Indian thought distinct from Indo-Aryan Brahmanism. Scholars have reasons to believe that ideas such as samsara, karma (in the sense of the influence of morality on rebirth), and moksha originated in the shramanas, and were later adopted by Brahmin orthodoxy. This view is supported by a study of the region in which these notions originated. Buddhism arose in Greater Magadha, which stretched from Sravasti, the capital of Kosala in the north-west, to Rajagrha in the south east. This land, to the east of aryavarta, the land of the Aryas, was recognised as non-Vedic. Other Vedic texts reveal a dislike of the people of Magadha, in all probability because the Magadhas at this time were not Brahmanised. It was not until the second or third centuries BCE that the eastward spread of Brahmanism into Greater Magadha became significant. Ideas that developed in Greater Magadha prior to this were not subject to Vedic influence. These include rebirth and karmic retribution which can be found in a number of movements in Greater Magadha, including Buddhism. These movements inherited notions of rebirth and karmic retribution from an earlier culture At the same time, these movements were influenced by, and in some respects continued, philosophical thought within the Vedic tradition as reflected e.g. in the Upanishads. These movements included, besides Buddhism, various skeptics (such as Sanjaya Belatthiputta), atomists (such as Pakudha Kaccayana), materialists (such as Ajita Kesakambali), antinomians (such as Purana Kassapa); the most important ones in the 5th century BCE were the Ajivikas, who emphasized the rule of fate, the Lokayata (materialists), the Ajnanas (agnostics) and the Jains, who stressed that the soul must be freed from matter. Many of these new movements shared the same conceptual vocabulary - atman ("Self"), buddha ("awakened one"), dhamma ("rule" or "law"), karma ("action"), nirvana ("extinguishing"), samsara ("eternal recurrence") and yoga ("spiritual practice"). The shramanas rejected the Veda, and the authority of the brahmans, who claimed to be in possession of revealed truths not knowable by any ordinary human means; moreover, they declared that the entire Brahmanical system was fraudulent: a conspiracy of the brahmans to enrich themselves by charging exorbitant fees for the performance of bogus rites and the giving of futile advice. A particular criticism of the Buddha's was Vedic animal sacrifice. The Buddha declared that priests reciting the Vedas were like the blind leading the blind. According to him, those priests who had memorized the Vedas really knew nothing. He also mocked the Vedic "hymn of the cosmic man". He declared that the primary goal of Upanishadic thought, the Atman, was in fact non-existent, and, having explained that Brahminical attempts to achieve liberation at death were futile, proposed his new idea of liberation in life. At the same time, the traditional Brahminical religion itself gradually underwent profound changes, transforming it into what is recognized as early Hinduism. In particular, the brahmans thus developed "philosophical systems of their own, meeting the new ideas with adaptations of their doctrines".

Indian Buddhism

The history of Indian Buddhism may be divided into five periods: Early Buddhism (occasionally called Pre-sectarian Buddhism), Nikaya Buddhism or Sectarian Buddhism: The period of the Early Buddhist schools, Early Mahayana Buddhism, Later Mahayana Buddhism, and Esoteric Buddhism (also called Vajrayana Buddhism).

Pre-sectarian Buddhism

Pre-sectarian Buddhism is the earliest phase of Buddhism, recognized by nearly all scholars. Its main scriptures are the Vinaya Pitaka and the four principal Nikayas or Agamas. Certain basic teachings appear in many places throughout the early texts, so most scholars conclude that Gautama Buddha must have taught something similar to the Three marks of existence, the Five aggregates, Dependent origination, Karma and Rebirth, the Four Noble Truths, the Noble Eightfold Path, and Nirvana. Some scholars disagree, and have proposed many other theories.

Early Buddhist schools

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

According to most scholars, at some period after the Second Council the ''Sangha'' began to break into separate factions. The various accounts differ as to when the actual schisms occurred. According to the ''Dipavamsa'' of the Pāli tradition, they started immediately after the Second Council, the Puggalavada tradition places it in 137 AN, the Sarvastivada tradition of Vasumitra says it was in the time of Asoka and the Mahasanghika tradition places it much later, nearly 100 BCE.

The root schism was between the Sthaviras and the Mahāsāṅghikas. The fortunate survival of accounts from both sides of the dispute reveals disparate traditions. The Sthavira group offers two quite distinct reasons for the schism. The Dipavamsa of the Theravāda says that the losing party in the Second Council dispute broke away in protest and formed the Mahasanghika. This contradicts the Mahasanghikas' own ''vinaya'', which shows them as on the same, winning side. The Mahāsāṅghikas argued that the Sthaviras were trying to expand the ''vinaya'' and may also have challenged what they perceived to be excessive claims or inhumanly high criteria for arhatship. Both parties, therefore, appealed to tradition.

The Sthaviras gave rise to several schools, one of which was the Theravāda school. Originally, these schisms were caused by disputes over vinaya, and monks following different schools of thought seem to have lived happily together in the same monasteries, but eventually, by about 100 CE if not earlier, schisms were being caused by doctrinal disagreements too.

Following (or leading up to) the schisms, each Saṅgha started to accumulate an Abhidharma, a detailed scholastic reworking of doctrinal material appearing in the Suttas, according to schematic classifications. These Abhidharma texts do not contain systematic philosophical treatises, but summaries or numerical lists. Scholars generally date these texts to around the 3rd century BCE, 100 to 200 years after the death of the Buddha. Therefore the seven Abhidharma works are generally claimed not to represent the words of the Buddha himself, but those of disciples and great scholars. Every school had its own version of the Adhidharma, with different theories and different texts. The different Adhidharmas of the various schools did not agree with each other. Scholars disagree on whether the Mahasanghika school had an Abhidhamma Pitaka or not.

Early Mahayana Buddhism

The origins of Mahāyāna are still not completely understood. The earliest views of Mahāyāna Buddhism in the West assumed that it existed as a separate school in competition with the so-called "Hīnayāna" schools. Due to the veneration of buddhas and bodhisattvas, Mahāyāna was often interpreted as a more devotional, lay-inspired form of Buddhism, with supposed origins in stūpa veneration, or by making parallels with the history of the European Protestant Reformation. These views have been largely dismissed in modern times in light of a much broader range of early texts that are now available. The old views of Mahāyāna as a separate lay-inspired and devotional sect are now largely dismissed as misguided and wrong on all counts.

There is no evidence that Mahāyāna ever referred to a separate formal school or sect of Buddhism, but rather that it existed as a certain set of ideals, and later doctrines, for bodhisattvas. Paul Williams has also noted that the Mahāyāna never had nor ever attempted to have a separate Vinaya or ordination lineage from the early schools of Buddhism, and therefore each bhikṣu or bhikṣuṇī adhering to the Mahāyāna formally belonged to an early school. This continues today with the Dharmaguptaka ordination lineage in East Asia, and the Mūlasarvāstivāda ordination lineage in Tibetan Buddhism. Therefore Mahāyāna was never a separate rival sect of the early schools. From Chinese monks visiting India, we now know that both Mahāyāna and non-Mahāyāna monks in India often lived in the same monasteries side by side.

The Chinese monk Yijing who visited India in the 7th century CE, distinguishes Mahāyāna from Hīnayāna as follows:

Much of the early extant evidence for the origins of Mahāyāna comes from early Chinese translations of Mahāyāna texts. These Mahāyāna teachings were first propagated into China by Lokakṣema, the first translator of Mahāyāna sūtras into Chinese during the 2nd century CE. Some scholars have traditionally considered the earliest Mahāyāna sūtras to include the very first versions of the Prajñāpāramitā series, along with texts concerning Akṣobhya Buddha, which were probably composed in the 1st century BCE in the south of India.

Late Mahayana Buddhism

During the period of Late Mahayana Buddhism, four major types of thought developed: Madhyamaka, Yogacara, Tathagatagarbha, and Buddhist Logic as the last and most recent. In India, the two main philosophical schools of the Mahayana were the Madhyamaka and the later Yogacara. According to Dan Lusthaus, Madhyamaka and Yogacara have a great deal in common, and the commonality stems from early Buddhism. There were no great Indian teachers associated with tathagatagarbha thought.

Vajrayana (Esoteric Buddhism)

Scholarly research concerning Esoteric Buddhism is still in its early stages and has a number of problems which make research difficult: # Vajrayana Buddhism was influenced by Hinduism, and therefore the research has to include research on Hinduism as well. # The scriptures of Vajrayana have not yet been put in any kind of order. # Ritual has to be examined as well, not just doctrine.

The early development of Buddhism

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

This period marks the first known spread of Buddhism beyond India. According to the edicts of Aśoka, emissaries were sent to various countries west of India in order to spread Buddhism (Dharma), particularly in eastern provinces of the neighboring Seleucid Empire, and even farther to Hellenistic kingdoms of the Mediterranean. It is a matter of disagreement among scholars whether or not these emissaries were accompanied by Buddhist missionaries.

The gradual spread of Buddhism into adjacent areas meant that it came into contact with new ethnical groups. During this period Buddhism was exposed to a variety of influences, from Persian and Greek civilization, to changing trends in non-Buddhist Indian religions—themselves influenced by Buddhism. Striking examples of this syncretistic development can be seen in the emergence of Greek-speaking Buddhist monarchs in the Indo-Greek Kingdom, and in the development of the Greco-Buddhist art of Gandhāra. A Greek king, Menander, has even been immortalized in the Buddhist canon.

The Theravada school spread south from India in the 3rd century BCE, to Sri Lanka and Thailand and Burma and later also Indonesia. The Dharmagupta school spread (also in 3rd century BCE) north to Kashmir, Gandhara and Bactria (Afghanistan).

The Silk Road transmission of Buddhism to China is most commonly thought to have started in the late 2nd or the 1st century CE, though the literary sources are all open to question. The first documented translation efforts by foreign Buddhist monks in China were in the 2nd century CE, probably as a consequence of the expansion of the Kushan Empire into the Chinese territory of the Tarim Basin.

In the 2nd century CE, Mahayana Sutras spread to China, and then to Korea and Japan, and were translated into Chinese. During the Indian period of Esoteric Buddhism (from the 8th century onwards), Buddhism spread from India to Tibet and Mongolia.

Buddhism today

By the late Middle Ages, Buddhism had become virtually extinct in India, and although it continued to exist in surrounding countries, its influence was no longer expanding. It is now again gaining strength in India and elsewhere. Estimates of the number of Buddhist followers by scholars range from 230 million to 1.691 billion. Most scholars classify similar numbers of people under a category they call "Chinese folk" or "traditional" religion, an amalgam of various traditions that includes Buddhism.

Formal membership varies between communities, but basic lay adherence is often defined in terms of a traditional formula in which the practitioner takes refuge in The Three Jewels: the ''Buddha'', the ''Dharma'' (the teachings of the Buddha), and the ''Sangha'' (the Buddhist community).

Estimates are uncertain for several reasons:

difficulties in defining who counts as a Buddhist;

syncretism among the Eastern religions. Buddhism is practiced by adherents alongside many other religious traditions- including Taoism, Confucianism, Shinto, traditional religions, shamanism, and animism- throughout East and Southeast Asia. difficulties in estimating the number of Buddhists who do not have congregational memberships and often do not participate in public ceremonies; official policies on religion in several historically Buddhist countries that make accurate assessments of religious adherence more difficult; most notably China, Vietnam and North Korea. In many current and former Communist governments in Asia, government policies may discourage adherents from reporting their religious identity, or may encourage official counts to underestimate religious adherence.

Demographics

According to one analysis, Buddhism is the fourth-largest religion in the world behind Christianity, Islam and Hinduism. The monks' order (Sangha), which began during the lifetime of the Buddha, is among the oldest organizations on earth. Buddhism was the first world religion and was the world's largest religion in the first half of the 20th century, in 1951 Buddhism was the world's largest religion with 520 million adherents. By comparison, the second largest was Christianity with 500 million adherents Theravāda Buddhism, using Pāli as its scriptural language, is the dominant form of Buddhism in Cambodia, Laos, Thailand, Sri Lanka, and Burma. The Dalit Buddhist movement in India (inspired by B. R. Ambedkar) also practices Theravada. Approximately 124 million adherents. East Asian forms of Mahayana Buddhism that use Chinese scriptures are dominant in most of China, Japan, Korea, Taiwan, Singapore and Vietnam as well as such communities within Indochina, Southeast Asia and the West. Approximately 500 million to one billion Tibetan Buddhism is found in Tibet, Bhutan, Mongolia, areas of India, China, Nepal that border those countries, plus the Kalmyk Autonomous Republic of the Russian Federation. Approximately 20 million adherents.

Most Buddhist groups in the West are at least nominally affiliated with one of these three traditions.

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

Overall there is an overwhelming diversity of recent forms of Buddhism.

Schools and traditions

Buddhists generally classify themselves as either Theravada or Mahayana. This classification is also used by some scholars and is the one ordinarily used in the English language. An alternative scheme used by some scholars divides Buddhism into the following three traditions or geographical or cultural areas: Theravada, East Asian Buddhism and Tibetan Buddhism.

Some scholars use other schemes. Buddhists themselves have a variety of other schemes. Hinayana (literally "lesser vehicle") is used by Mahayana followers to name the family of early philosophical schools and traditions from which contemporary Theravada emerged, but as this term is rooted in the Mahayana viewpoint and can be considered derogatory, a variety of other terms are increasingly used instead, including Śrāvakayāna, Nikaya Buddhism, early Buddhist schools, sectarian Buddhism, conservative Buddhism, mainstream Buddhism and non-Mahayana Buddhism.

Not all traditions of Buddhism share the same philosophical outlook, or treat the same concepts as central. Each tradition, however, does have its own core concepts, and some comparisons can be drawn between them. For example, according to one Buddhist ecumenical organization, several concepts common to both major Buddhist branches:

Both accept the Buddha as their teacher.

Both accept the Middle way, Dependent origination, the Four Noble Truths, the Noble Eightfold Path and the Three marks of existence.

Both accept that members of the laity and of the sangha can pursue the path toward enlightenment (bodhi).

Both consider buddhahood to be the highest attainment.

Timeline

This is a rough timeline of the development of the different schools/traditions:

Theravada school

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

The Theravada school bases its practice and doctrine exclusively on the Pāli Canon and its commentaries. After being orally transmitted for a few centuries, its scriptures, the Pali Canon, were finally committed to writing in the 1st century BCE, in Sri Lanka, at what the Theravada usually reckon as the fourth council. It is also one of the first Buddhist schools to commit the complete set of its canon into writing. The Sutta collections and Vinaya texts of the Pāli Canon (and the corresponding texts in other versions of the Tripitaka), are generally considered by modern scholars to be the earliest Buddhist literature, and they are accepted as authentic in every branch of Buddhism.

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

Mahayana traditions

Mahayana Buddhism flourished in India from the 5th century CE onwards, during the dynasty of the Guptas. Mahāyāna centres of learning were established, the most important one being the Nālandā University in north-eastern India.

Mahayana schools recognize all or part of the Mahayana Sutras. Some of these sutras became for Mahayanists a manifestation of the Buddha himself, and faith in and veneration of those texts are stated in some sutras (e.g. the Lotus Sutra and the Mahaparinirvana Sutra) to lay the foundations for the later attainment of Buddhahood itself.

Native Mahayana Buddhism is practiced today in China, Japan, Korea, Singapore, parts of Russia and most of Vietnam (also commonly referred to as "Eastern Buddhism"). The Buddhism practiced in Tibet, the Himalayan regions, and Mongolia is also Mahayana in origin, but will be discussed below under the heading of Vajrayana (also commonly referred to as "Northern Buddhism". There are a variety of strands in Eastern Buddhism, of which "the Pure Land school of Mahayana is the most widely practised today.". In most of this area however, they are fused into a single unified form of Buddhism. In Japan in particular, they form separate denominations with the five major ones being: Nichiren, peculiar to Japan; Pure Land; Shingon, a form of Vajrayana; Tendai; and Chan/Zen. In Korea, nearly all Buddhists belong to the Chogye school, which is officially Son (Zen), but with substantial elements from other traditions.

Vajrayana traditions

The Vajrayana tradition of Buddhism spread to China, Mongolia, and Tibet. In Tibet, Vajrayana has always been a main component of Tibetan Buddhism, while in China it formed a separate sect. However, Vajrayana Buddhism became extinct in China but survived in elements of Japan's Shingon and Tendai sects.

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

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

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

Buddhist texts

Buddhist scriptures and other texts exist in great variety. Different schools of Buddhism place varying levels of value on learning the various texts. Some schools venerate certain texts as religious objects in themselves, while others take a more scholastic approach. Buddhist scriptures are written in these languages: Pāli, Tibetan, Mongolian, Chinese, along with some texts that still exist in Sanskrit and Buddhist Hybrid Sanskrit.

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

The followers of Theravāda Buddhism take the scriptures known as the Pāli Canon as definitive and authoritative, while the followers of Mahāyāna Buddhism base their faith and philosophy primarily on the Mahāyāna sūtras and their own ''vinaya''. The Pāli sutras, along with other, closely related scriptures, are known to the other schools as the ''āgamas''.

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

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

Pāli Tipitaka

The Pāli Tipitaka, which means "three baskets", refers to the ''Vinaya Pitaka'', the ''Sutta Pitaka'', and the ''Abhidhamma Pitaka''. The ''Vinaya Pitaka'' contains disciplinary rules for the Buddhist monks and nuns, as well as explanations of why and how these rules were instituted, supporting material, and doctrinal clarification. The ''Sutta Pitaka'' contains discourses ascribed to Gautama Buddha. The ''Abhidhamma Pitaka'' contains material often described as systematic expositions of the Gautama Buddha's teachings.

The Pāli Tipitaka is the only early Tipitaka (Sanskrit: ''Tripiṭaka'') to survive intact in its original language, but a number of early schools had their own recensions of the Tipitaka featuring much of the same material. We have portions of the Tipitakas of the Sārvāstivāda, Dharmaguptaka, Sammitya, Mahāsaṅghika, Kāśyapīya, and Mahīśāsaka schools, most of which survive in Chinese translation only. According to some sources, some early schools of Buddhism had five or seven pitakas.

According to the scriptures, soon after the death of the Buddha, the first Buddhist council was held; a monk named Mahākāśyapa (Pāli: Mahākassapa) presided. The goal of the council was to record the Buddha's teachings. Upāli recited the ''vinaya''. Ānanda, the Buddha's personal attendant, was called upon to recite the dhamma. These became the basis of the Tripitaka. However, this record was initially transmitted orally in form of chanting, and was committed to text in the last century BCE. Both the sūtras and the ''vinaya'' of every Buddhist school contain a wide variety of elements including discourses on the Dharma, commentaries on other teachings, cosmological and cosmogonical texts, stories of the Gautama Buddha's previous lives, and various other subjects.

Much of the material in the Canon is not specifically "Theravadin", but is instead the collection of teachings that this school preserved from the early, non-sectarian body of teachings. According to Peter Harvey, it contains material which is at odds with later Theravadin orthodoxy. He states: "The Theravadins, then, may have ''added'' texts to the Canon for some time, but they do not appear to have tampered with what they already had from an earlier period."

Mahayana sutras

The Mahayana sutras are a very broad genre of Buddhist scriptures that the Mahayana Buddhist tradition holds are original teachings of the Buddha. Some adherents of Mahayana accept both the early teachings (including in this the Sarvastivada Abhidharma, which was criticized by Nagarjuna and is in fact opposed to early Buddhist thought) and the Mahayana sutras as authentic teachings of Gautama Buddha, and claim they were designed for different types of persons and different levels of spiritual understanding.

The Mahayana sutras often claim to articulate the Buddha's deeper, more advanced doctrines, reserved for those who follow the bodhisattva path. That path is explained as being built upon the motivation to liberate all living beings from unhappiness. Hence the name ''Mahāyāna'' (lit., ''the Great Vehicle'').

According to Mahayana tradition, the Mahayana sutras were transmitted in secret, came from other Buddhas or Bodhisattvas, or were preserved in non-human worlds because human beings at the time could not understand them:

Approximately six hundred Mahayana sutras have survived in Sanskrit or in Chinese or Tibetan translations. In addition, East Asian Buddhism recognizes some sutras regarded by scholars to be of Chinese rather than Indian origin.

Generally, scholars conclude that the Mahayana scriptures were composed from the 1st century CE onwards: "Large numbers of Mahayana sutras were being composed in the period between the beginning of the common era and the fifth century", five centuries after the historical Gautama Buddha. Some of these had their roots in other scriptures composed in the 1st century BCE. It was not until after the 5th century CE that the Mahayana sutras started to influence the behavior of mainstream Buddhists in India: "But outside of texts, at least in India, at exactly the same period, very different—in fact seemingly older—ideas and aspirations appear to be motivating actual behavior, and old and established Hinnayana groups appear to be the only ones that are patronized and supported." These texts were apparently not universally accepted among Indian Buddhists when they appeared; the pejorative label ''hinayana'' was applied by Mahayana supporters to those who rejected the Mahayana sutras.

Only the Theravada school does not include the Mahayana scriptures in its canon. As the modern Theravada school is descended from a branch of Buddhism that diverged and established itself in Sri Lanka prior to the emergence of the Mahayana texts, debate exists as to whether the Theravada were historically included in the ''hinayana'' designation; in the modern era, this label is seen as derogatory, and is generally avoided.

Comparative studies

Buddhism provides many opportunities for comparative study with a diverse range of subjects. For example, dependent origination can be considered one of Buddhism's contributions to metaphysics. Additionally, Buddhism's emphasis on the Middle way not only provides a unique guideline for ethics but has also allowed Buddhism to peacefully coexist with various differing beliefs, customs and institutions in countries in which it has resided throughout its history. Also, its moral and spiritual parallels with other systems of thought—for example, with various tenets of Christianity—have been subjects of close study.

List of Buddhism related topics in comparative studies

Buddhism and Jainism

Buddhism and Hinduism

Buddhism and Christianity

God in Buddhism (Buddhism, mysticism, and monotheism)

Buddhism and Eastern teaching (Buddhism and East Asian teaching)

Buddhism and psychology

Buddhism and science

Buddhist ethics (Buddhism and ethics)

Buddhist philosophy (Buddhism and Western philosophy)

Buddhism and Thelema

See also

Outline of Buddhism

Jaya Sri Maha Bodhi : The south branch of original fig tree planted in Anuradhapura, Sri Lanka

Nonviolence

Index of Buddhism-related articles

List of books related to Buddhism

Theravada Buddhism

Mahayana Buddhism

Vajrayana Buddhism

List of Buddhist temples

Buddhism by country

Buddhism by region

Criticism of Buddhism

Silk Road transmission of Buddhism

Footnotes

Bibliography

Bechert, Heinz & Richard Gombrich (ed.) (1984). ''The World of Buddhism'', Thames & Hudson.

; reprinted in Williams, ''Buddhism'', volume I; NB in the online transcript a little text has been accidentally omitted: in section 4, between "... none of the other contributions in this section envisage a date before 420 B.C." and "to 350 B.C." insert "Akira Hirakawa defends the short chronology and Heinz Bechert himself sets a range from 400 B.C."

Embree, Ainslie T. (ed.), Stephen N. Hay (ed.), Wm. Theodore de Bary (ed.), A.L. Bashram, R.N. Dandekar, Peter Hardy, J.B. Harrison, V. Raghavan, Royal Weiler, and Andrew Yarrow (1958; 2nd ed. 1988). ''Sources of Indian Tradition: From the Beginning to 1800'' (vol. 1). NY: Columbia U. Press. ISBN 0-231-06651-1.

Gombrich, Richard F. (1988; 6th reprint, 2002). ''Theravāda Buddhism: A Social History from Ancient Benares to Modern Colombo'' (London: Routledge). ISBN 0-415-07585-8.

Also available on this websites: saigon.com urbandharma.org vipassana.com

Gyatso, Geshe Kelsang. ''Introduction to Buddhism'': An Explanation of the Buddhist Way of Life, Tharpa Publications (2nd. ed., 2001, US ed. 2008) ISBN 978-0-9789067-7-1

Hill, John E. (2009) ''Through the Jade Gate to Rome: A Study of the Silk Routes during the Later Han Dynasty, 1st to 2nd Centuries CE''. BookSurge, Charleston, South Carolina. ISBN 978-1-4392-2134-1.

Keown, Damien and Charles S Prebish (eds.) (2004). ''Encyclopedia of Buddhism'' (London: Routledge). ISBN 978-0-415-31414-5.

Morgan, Kenneth W. (ed), ''The Path of the Buddha: Buddhism Interpreted by Buddhists'', Ronald Press, New York, 1956; reprinted by Motilal Banarsidass, Delhi; distributed by Wisdom Books

ISBN 0-8021-3031-3.

Robinson, Richard H. and Willard L. Johnson (1970; 3rd ed., 1982). ''The Buddhist Religion: A Historical Introduction'' (Belmont, California: Wadsworth Publishing). ISBN 0-534-01027-X.

ISBN 0-7679-0369-2. ISBN 0-7734-5985-5.

Williams, Paul (ed.) (2005). ''Buddhism: Critical Concepts in Religious Studies'', 8 volumes, Routledge, London & New York.

Williams, Paul with Anthony Tribe (2000). ''Buddhist Thought'' (London: Routledge). ISBN 0-415-20701-0. Retrieved 29 Nov 2008 from "Google Books".

ISBN 0-86171-133-5.

Zürcher, E. (1972). ''The Buddhist Conquest of China''. Leiden. E. J. Brill. First published in 1959.

Online

External links

Orange Tip Editions Buddhism in everyday life

Current Japanese Buddhism

Religion and Spirituality: Buddhism at Open Directory Project

Buddhist texts at Sacred Texts.com

Ethical Democracy Journal – Notes on Budhism

Buddhism in various languages

The Future of Buddhism series, from ''Patheos''

Category:Religious faiths, traditions, and movements Category:Transtheism

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Coordinates	54°0′14″N19°18′16″N
reign	1391–2005
native lang1	Tibetan
native lang1 name1
native lang2	Wylie transliteration
native lang2 name1	taa la'i bla ma
native lang3	Pronunciation
native lang3 name1
native lang5	THDL
native lang5 name1	Dalai Lama
native lang8	Pinyin Chinese
native lang8 name1	Dálài Lǎmā
royal house	Dalai Lama / Takla
royal anthem	}}

The Dalai Lama is a high lama in the Gelug or "Yellow Hat" branch of Buddhism. The name is a combination of the Mongolian word ''dalai'' meaning "Ocean" and the Tibetan word བླ་མ ་''bla-ma'' (with a silent "b") meaning "teacher". According to the current Dalai Lama, the Tibetan word "lama" corresponds precisely to the better known Indian word "guru".

In religious terms, the Dalai Lama is believed by his devotees to be the rebirth of a long line of tulkus who are considered to be manifestations of the bodhisattva of compassion, Avalokiteśvara. Traditionally, the Dalai Lama is thought of as the latest reincarnation of a series of spiritual leaders who have chosen to be reborn in order to enlighten others. The Dalai Lama is often thought to be the leader of the Gelug School, but this position belongs officially to the Ganden Tripa, which is a temporary position appointed by the Dalai Lama who, in practice, exerts much influence.

For certain periods of time between the 17th century and 1959, the Dalai Lamas sometimes directed the Tibetan government, which administered portions of Tibet from Lhasa. The 14th Dalai Lama remained the head of state for the Central Tibetan Administration ("Tibetan government in exile") until his retirement on March 14, 2011. He has indicated that the institution of the Dalai Lama may be abolished in the future, and also that the next Dalai Lama may be found outside Tibet and may be female.

The origin of the title of ''Dalai Lama''

In 1578 the Mongol ruler Altan Khan bestowed the title ''Dalai Lama'' on Sonam Gyatso. The title was later applied retrospectively to the two predecessors in his reincarnation line, Gendun Drup and Gendun Gyatso. Gendun Gyatso was also Sonam Gyatso's predecessor as abbot of Drepung monastery. However, the 14th Dalai Lama asserts that Altan Khan did not intend to bestow a title as such and that he intended only to translate the name "Sonam Gyatso" into Mongolian.

. . . many writers have mistranslated ''Dalai Lama'' as "Ocean of Wisdom". The full Mongolian title, "the wonderful Vajradhara, good splendid meritorious ocean", given by Altan Khan, is primarily a translation of the Tibetan words ''Sonam Gyatso'' (''sonam'' is "merit").

The 14th Dalai Lama commented:

The very name of each Dalai Lama from the Second Dalai Lama onwards had the word Gyatso [in it], which means "ocean" in Tibetan. Even now I am Tenzin Gyatso, so the first name is changing but the second part [the word "ocean"] became like part of each Dalai Lama's name. All of the Dalai Lamas, since the Second, have this name. So I don't really agree that the Mongols actually conferred a title. It was just a translation.

Whatever the intention may have been originally, the Mongolian "Dalai", which does not have any meaning as a Tibetan term, came to be understood commonly as a title.

The name or title ''Dalai Lama'' in Mongolian may also have derived originally from the title taken by Temüjin or Genghis Khan when he was proclaimed emperor of a united Mongolia during 1206. Temüjin took the name Čingis Qāghan or "oceanic sovereign", the anglicized version of which is Genghis Khan.

Tibetans address the Dalai Lama as ''Gyalwa Rinpoche'' ("Precious Victor"), ''Kundun'' ("Presence"), ''Yishin Norbu'' ("Wish fulfilling Gem") and so on.

Sonam Gyatso was an abbot at the Drepung Monastery who was considered widely as one of the most eminent lamas of his time. Although Sonam Gyatso became the first lama to have the title "Dalai Lama" as described above, since he was the third member of his lineage, he became known as the "Third Dalai Lama". The previous two titles were conferred posthumously upon his supposed earlier incarnations.

Yonten Gyatso (1589–1616), the 4th Dalai Lama, and a non-Tibetan, was the grandson of Altan Khan.

The tulku tradition of the Dalai Lama has evolved into, and been inaugurated as, an institution:

"The institution of the Dalai Lama has become, over the centuries, a central focus of Tibetan cultural identity; "a symbolic embodiment of the Tibetan national character." Today, the Dalai Lama and the office of the Dalai Lama have become focal points in their struggle towards independence and, more urgently, cultural survival. The Dalai Lama is regarded as the principal incarnation of Chenrezig (referred to as Avalokiteshvara in India), the bodhisattva of compassion and patron deity of Tibet. In that role the Dalai Lama has chosen to use peace and compassion in his treatment of his own people and his oppressors. In this sense the Dalai Lama is the embodiment of an ideal of Tibetan values and a cornerstone of Tibetan identity and culture."

Verhaegen mentions the trans-polity influence that the Institution of the Dalai Lama has had historically in areas such as western China, Mongolia, Ladakh in addition to the other Himalayan Kingdoms:

"The Dalai Lamas have also functioned as the principal spiritual guide to many Himalayan kingdoms bordering Tibet, as well as western China, Mongolia and Ladakh. The literary works of the Dalai Lamas have, over the centuries, inspired more than fifty million people in these regions. Those writings, reflecting the fusion of Buddhist philosophy embodied in Tibetan Buddhism, have become one of the world's great repositories of spiritual thought."

The current Dalai Lama is often called "His Holiness" (HH) by Westerners (by analogy with the Pope), although this does not translate to a Tibetan title.

Before the 20th century, European sources often referred to the Dalai Lama as the "Grand Lama". For example, in 1785 Benjamin Franklin Bache mocked George Washington by terming him the "Grand Lama of this Country". Some in the West believed the Dalai Lama to be worshipped by the Tibetans as the godhead.

History

During 1252, Kublai Khan granted an audience to Drogön Chögyal Phagpa and Karma Pakshi, the 2nd Karmapa. Karma Pakshi, however, sought the patronage of Möngke Khan. Before his death in 1283, Karma Pakshi wrote a will to protect the established interests of his sect by advising his disciples to locate a boy to inherit the black hat. His instruction was based on the premise that Buddhist ideology is eternal, and that Buddha would send emanations to complete the missions he had initiated. Karma Pakshi's disciples acted in accordance with the will and located the reincarnated boy of their master. The event was the beginning of the teacher reincarnation system for the Black-Hat Line of Tibetan Buddhism. During the Ming Dynasty, Emperor Yongle bestowed the title ''Great Treasure Prince of Dharma'', the first of the three ''Princes of Dharma'', upon the Black-Hat Karmapa. Various sects of Tibetan Buddhism responded to the teacher reincarnation system by creating similar lineages.

Unification of Tibet

In the 1630s, Tibet became entangled in power struggles between the rising Manchu and various Mongol and Oirat factions. Ligden Khan of the Chakhar, retreating from the Manchu, set out to Tibet to destroy the Yellow Hat sect. He died on the way in Koko Nur in 1634. His vassal Tsogt Taij continued the fight, even having his own son Arslan killed after Arslan changed sides. Tsogt Taij was defeated and killed by Güshi Khan of the Khoshud in 1637, who would in turn become the overlord of Tibet, and act as a "Protector of the Yellow Church." Güshi helped the Fifth Dalai Lama to establish himself as the highest spiritual and political authority in Tibet and destroyed any potential rivals. The time of the Fifth Dalai Lama was, however, also a period of rich cultural development.

The Fifth Dalai Lama's death was kept secret for fifteen years by the regent (), Sanggye Gyatso. This was apparently done so that the Potala Palace could be finished, and to prevent Tibet's neighbours taking advantage of an interregnum in the succession of the Dalai Lamas.

Tsangyang Gyatso, the Sixth Dalai Lama, was not enthroned until 1697. Tsangyang Gyatso enjoyed a lifestyle that included drinking, the company of women, and writing love songs. In 1705, Lobzang Khan of the Khoshud used the sixth Dalai Lama's escapades as excuse to take control of Tibet. The regent was murdered, and the Dalai Lama sent to Beijing. He died on the way, near Koko Nur, ostensibly from illness. Lobzang Khan appointed a new Dalai Lama who, however was not accepted by the Gelugpa school. Kelzang Gyatso was discovered near Koko Nur and became a rival candidate.

The Dzungars invaded Tibet in 1717, and deposed and killed Lobzang Khan's pretender to the position of Dalai Lama. This was widely approved. However, they soon began to loot the holy places of Lhasa, which brought a swift response from Emperor Kangxi in 1718; but his military expedition was annihilated by the Dzungars, not far from Lhasa.

A second, larger, expedition sent by Emperor Kangxi expelled the Dzungars from Tibet in 1720 and the troops were hailed as liberators. They brought Kelzang Gyatso with them from Kumbum to Lhasa and he was installed as the seventh Dalai Lama in 1721.

"After him [Jamphel Gyatso the VIIIth Dalai Lama (1758–1804)], the IXth and Xth Dalai Lamas died before attaining their majority: one of them is credibly stated to have been murdered and strong suspicion attaches to the other. The XIth and XIIth were each enthroned but died soon after being invested with power. For 113 years, therefore, supreme authority in Tibet was in the hands of a Lama Regent, except for about two years when a lay noble held office and for short periods of nominal rule by the XIth and XIIth Dalai Lamas. It has sometimes been suggested that this state of affairs was brought about by the Ambans—the Imperial Residents in Tibet—because it would be easier to control the Tibet through a Regent than when a Dalai Lama, with his absolute power, was at the head of the government. That is not true. The regular ebb and flow of events followed its set course. The Imperial Residents in Tibet, after the first flush of zeal in 1750, grew less and less interested and efficient. Tibet was, to them, exile from the urbanity and culture of Peking; and so far from dominating the Regents, the Ambans allowed themselves to be dominated. It was the ambition and greed for power of Tibetans that led to five successive Dalai Lamas being subjected to continuous tutelage."

Thubten Jigme Norbu, the elder brother of the present 14th Dalai Lama, describes these unfortunate events as follows:

"It is perhaps more than a coincidence that between the seventh and the thirteenth holders of that office, only one reached his majority. The eighth, Gyampal Gyatso, died when he was in his thirties, Lungtog Gyatso when he was eleven, Tsultrim Gyatso at eighteen, Khadrup Gyatso when he was eighteen also, and Krinla Gyatso at about the same age. The circumstances are such that it is very likely that some, if not all, were poisoned, either by loyal Tibetans for being Chinese-appointed impostors, or by the Chinese for not being properly manageable."

Thubten Gyatso, the 13th Dalai Lama, assumed ruling power from the monasteries, which previously had great influence on the Regent, during 1895. Due to his two periods of exile in 1904–1909, to escape the British invasion of 1904, and from 1910–1912 to escape a Chinese invasion, he became well aware of the complexities of international politics and was the first Dalai Lama to become aware of the importance of foreign relations. After his return from exile in India and Sikkim during January 1913, he assumed control of foreign relations and dealt directly with the Maharaja and the British Political officer in Sikkim and the king of Nepal rather than letting the Kashag or parliament do it.

Thubten Gyatso issued a Declaration of Independence for his kingdom in Central Tibet from China during the summer of 1912 and standardised a Tibetan flag, though no other sovereign state recognized the independence. He expelled the Ambans and all Chinese civilians in the country, and instituted many measures to modernise Tibet. These included provisions to curb excessive demands on peasants for provisions by the monasteries and tax evasion by the nobles, setting up an independent police force, the abolishment of the death penalty, extension of secular education, and the provision of electricity throughout the city of Lhasa in the 1920s. Thubten Gyatso died in 1933.

The 14th Dalai Lama was not formally enthroned until 17 November 1950, during the People's Republic of China invasion of the kingdom. Fearing for his life in the wake of a revolt in Tibet in 1959, the 14th Dalai Lama fled to India where he has led a government in exile since. In 2001, he ceded his absolute power over the government to an elected parliament of selected Tibetan exiles. He has advocated for full independence for Tibet, though a popular referendum in the 1990s demanded he seek autonomy instead. He is still seeking great autonomy from China, although he has threatened to go back to advocating independence if this strategy does not work.

Residence

Starting with the 5th Dalai Lama and until the 14th Dalai Lama's flight into exile during 1959, the Dalai Lamas spent the winter at the Potala Palace and the summer at the Norbulingka palace and park. Both are in Lhasa and approximately 3 km apart.

Following the failed 1959 Tibetan uprising, the 14th Dalai Lama sought refuge in India. The then Indian Prime Minister, Jawaharlal Nehru, allowed in the Dalai Lama and his coterie of Tibetan government officials. The Dalai Lama has since lived in exile in Dharamsala, in the state of Himachal Pradesh in northern India, where the Central Tibetan Administration is also established. Tibetan refugees have constructed and opened many schools and Buddhist temples in Dharamsala.

Searching for the reincarnation

By the Himalayan tradition, phowa (Tibetan) is the discipline that transfers the mindstream to the intended body. Upon the death of the Dalai Lama and consultation with the Nechung Oracle, a search for the Lama's reincarnation, or ''yangsi'' (''yang srid''), is conducted. Traditionally it has been the responsibility of the High Lamas of the Gelugpa Tradition and the Tibetan government to find his reincarnation. The process can take around two or three years to identify the Dalai Lama, and for the 14th, Tenzin Gyatso it was four years before he was found. The search for the Dalai Lama has usually been limited historically to Tibet, although the third tulku was born in Mongolia. Tenzin Gyatso, though, has stated that he will not be reborn in the People's Republic of China. In his autobiography, ''Freedom In Exile'', he states that if Tibet is not free, he will reincarnate elsewhere''."

The High Lamas used several ways in which they can increase the chances of finding the reincarnation. High Lamas often visit the holy lake, called Lhamo La-tso, in central Tibet and watch for a sign from the lake itself. This may be either a vision or some indication of the direction in which to search and this was how Tenzin Gyatso was found. It is said that Palden Lhamo, the female guardian spirit of the sacred lake, Lhamo La-tso, promised Gendun Drup, the 1st Dalai Lama in one of his visions "that she would protect the reincarnation lineage of the Dalai Lamas." Ever since the time of Gendun Gyatso, the 2nd Dalai Lama, who formalised the system, the Regents and other monks have gone to the lake to seek guidance on choosing the next reincarnation through visions while meditating there.

The particular form of Palden Lhamo at Lhamo La-tso is Gyelmo Maksorma, "The Victorious One who Turns Back Enemies". The lake is sometimes referred to as "Pelden Lhamo Kalideva", which indicates that Palden Lhamo is an emanation of the goddess Kali, the shakti of the Hindu God Śhiva.

It was here that during 1935, the Regent, Reting Rinpoche, received a clear vision of three Tibetan letters and of a monastery with a jade-green and gold roof, and a house with turquoise roof tiles, which led to the discovery of Tenzin Gyatso, the present 14th Dalai Lama.

High Lamas may also have a vision by a dream or if the Dalai Lama was cremated, they will often monitor the direction of the smoke as an indication of the direction of the rebirth.

Once the High Lamas have found the home and the boy they believe to be the reincarnation, the boy undergoes a series of tests to affirm the rebirth. They present a number of artefacts, only some of which belonged to the previous Dalai Lama, and if the boy chooses the items which belonged to the previous Dalai Lama, this is seen as a sign, in conjunction with all of the other indications, that the boy is the reincarnation.

If there is only one boy found, the High Lamas will invite Living Buddhas of the three great monasteries together with secular clergy and monk officials, to confirm their findings and will then report to the Central Government through the Minister of Tibet. Later a group consisting of the three major servants of Dalai Lama, eminent officials and troops will collect the boy and his family and travel to Lhasa, where the boy would be taken, usually to Drepung Monastery to study the Buddhist sutra in preparation for assuming the role of spiritual leader of Tibet.

However, if there are several possibilities of the reincarnation, in the past regents and eminent officials and monks at the Jokhang in Lhasa, and the Minister to Tibet would decide on the individual by putting the boys' names inside an urn and drawing one lot in public if it was too difficult to judge the reincarnation initially.

List of Dalai Lamas

There have been 14 recognised reincarnations of the Dalai Lama: File:1stDalaiLama.jpg2nd Dalai Lama3rd Dalai Lama4th Dalai Lama5th Dalai Lama6th Dalai Lama7th Dalai Lama8th Dalai Lama9th Dalai Lama10th Dalai Lama11th Dalai Lama12th Dalai Lama13th Dalai Lama14th Dalai Lama

!! Name !! Picture !! Lifespan !! Recognised !! Enthronement !! Tibetan language	Tibetan/Wylie !! Tibetan pinyin/Chinese !! Alternative spellings
align="right"	1	1st Dalai Lama>Gendun Drup	60px ||	1391–1474	–	N/A	དགེ་འདུན་འགྲུབ་''dge 'dun 'grub''	Gêdün Chub根敦朱巴	Gedun DrubGedün DrupGendun Drup
align="right"	2	Gendun Gyatso ||	File:2Dalai.jpg>60px	1475–1542	–	N/A	དགེ་འདུན་རྒྱ་མཚོ་''dge 'dun rgya mtsho''	Gêdün Gyaco根敦嘉措	Gedün GyatsoGendün Gyatso
align="right"	3	Sonam Gyatso ||		1543–1588	?	1578	བསོད་ནམས་རྒྱ་མཚོ་''bsod nams rgya mtsho''	Soinam Gyaco索南嘉措	Sönam Gyatso
align="right"	4	Yonten Gyatso ||	File:4DalaiLama.jpg>60px	1589–1617	?	1603	ཡོན་ཏན་རྒྱ་མཚོ་''yon tan rgya mtsho''	Yoindain Gyaco雲丹嘉措	Yontan Gyatso, Yönden Gyatso
align="right"	5	Ngawang Lobsang Gyatso ||	File:NgawangLozangGyatso.jpg>60px	1617–1682	1618	1622	བློ་བཟང་རྒྱ་མཚོ་''blo bzang rgya mtsho''	Lobsang Gyaco羅桑嘉措	Lobzang GyatsoLopsang Gyatso
align="right"	6	Tsangyang Gyatso ||	File:6DalaiLama.jpg>60px	1683–1706	1688	1697	ཚངས་དབྱངས་རྒྱ་མཚོ་''tshang dbyangs rgya mtsho''	Cangyang Gyaco倉央嘉措
align="right"	7	Kelzang Gyatso ||	File:7DalaiLama.jpg>60px	1708–1757	?	1720	བསྐལ་བཟང་རྒྱ་མཚོ་''bskal bzang rgya mtsho''	Gaisang Gyaco格桑嘉措	Kelsang GyatsoKalsang Gyatso
align="right"	8	Jamphel Gyatso ||	File:8thDalaiLama.jpg>60px	1758–1804	1760	1762	བྱམས་སྤེལ་རྒྱ་མཚོ་''byams spel rgya mtsho''	Qambê Gyaco強白嘉措	Jampel GyatsoJampal Gyatso
align="right"	9	Lungtok Gyatso ||	File:9thDalaiLama.jpg>60px	1805–1815	1807	1808	ལུང་རྟོགས་རྒྱ་མཚོ་''lung rtogs rgya mtsho''	Lungdog Gyaco隆朵嘉措	Lungtog Gyatso
10	Tsultrim Gyatso ||	File:10thDalaiLama.jpg>60px	1816–1837	1822	1822	ཚུལ་ཁྲིམས་རྒྱ་མཚོ་''tshul khrim rgya mtsho''	Cüchim Gyaco楚臣嘉措	Tshültrim Gyatso
11	Khendrup Gyatso ||	File:11thDalaiLama1.jpg>60px	1838–1856	1841	1842	མཁས་གྲུབ་རྒྱ་མཚོ་''mkhas grub rgya mtsho''	Kaichub Gyaco凱珠嘉措	Kedrub Gyatso
12	Trinley Gyatso ||	File:12thDalai Lama.jpg>60px	1857–1875	1858	1860	འཕྲིན་ལས་རྒྱ་མཚོ་'''phrin las rgya mtsho''	Chinlai Gyaco成烈嘉措	Trinle Gyatso
13	Thubten Gyatso ||	File:BMR.86.1.23.3-O-1- cropped.jpg>60px	1876–1933	1878	1879	ཐུབ་བསྟན་རྒྱ་མཚོ་''thub bstan rgya mtsho''	Tubdain Gyaco土登嘉措	Thubtan GyatsoThupten Gyatso
14	Tenzin Gyatso ||	File:Tenzin Gyatzo foto 1.jpg>60px	born 1935	1937	1950(currently in exile)	བསྟན་འཛིན་རྒྱ་མཚོ་''bstan 'dzin rgya mtsho''	Dainzin Gyaco丹增嘉措	Tenzing Gyatso

There has also been one nonrecognised Dalai Lama, Ngawang Yeshey Gyatso, declared 28 June 1707, when he was 25 years old, by Lha-bzang Khan as the "true" 6th Dalai Lama – however, he was never accepted as such by the majority of the population.

Future of the position

"In the mid-1970s Tenzin Gyatso, The Fourteenth Dalai Lama, told a Polish newspaper that he thought he would be the last Dalai Lama. In a later interview published in the English language press he stated "The Dalai Lama office was an institution created to benefit others. It is possible that it will soon have outlived its usefulness." These statements caused a furor amongst Tibetans in India. Many could not believe that such an option could even be considered. It was further felt that it was not the Dalai Lama's decision to reincarnate. Rather, they felt that since the Dalai Lama is a national institution it was up to the people of Tibet to decide whether or not (sic) the Dalai Lama should reincarnate."

The government of the People's Republic of China (PRC) has claimed the power to approve the naming of "high" reincarnations in Tibet, based on a precedent set by the Qianlong Emperor of the Qing Dynasty. The Qianlong Emperor instituted a system of selecting the Dalai Lama and the Panchen Lama by a lottery that used a golden urn with names wrapped in clumps of barley. This method was used a few times for both positions during the 19th century, but eventually fell into disuse. In 1995, the Dalai Lama chose to proceed with the selection of the 11th reincarnation of the Panchen Lama without the use of the Golden Urn, while the Chinese government insisted that it must be used. This has led to two rival Panchen Lamas: Gyaincain Norbu as chosen by the Chinese government's process, and Gedhun Choekyi Nyima as chosen by the Dalai Lama.

During September 2007 the Chinese government said all high monks must be approved by the government, which would include the selection of the 15th Dalai Lama after the death of Tenzin Gyatso. Since by tradition, the Panchen Lama must approve the reincarnation of the Dalai Lama, that is another possible method of control.

In response to this scenario, Tashi Wangdi, the representative of the 14th Dalai Lama, replied that the Chinese government's selection would be meaningless. "You can't impose an Imam, an Archbishop, saints, any religion...you can't politically impose these things on people," said Wangdi. "It has to be a decision of the followers of that tradition. The Chinese can use their political power: force. Again, it's meaningless. Like their Panchen Lama. And they can't keep their Panchen Lama in Tibet. They tried to bring him to his monastery many times but people would not see him. How can you have a religious leader like that?"

The Dalai Lama said as early as 1969 that it was for the Tibetans to decide whether the institution of the Dalai Lama "should continue or not". He has given reference to a possible vote occurring in the future for all Tibetan Buddhists to decide whether they wish to recognize his rebirth. In response to the possibility that the PRC may attempt to choose his successor, the Dalai Lama has said he will not be reborn in a country controlled by the People's Republic of China or any other country which is not free. According to Robert D. Kaplan, this could mean that "the next Dalai Lama might come from the Tibetan cultural belt that stretches across northern India, Nepal, and Bhutan, presumably making him even more pro-Indian and anti-Chinese".

See also

Engaged Spirituality

Tibet Autonomous Region

Notes and references

Bibliography

Dowman, Keith. (1988). ''The Power-Places of Central Tibet: The Pilgrim's Guide''. Routledge & Kegan Paul Ltd., London. ISBN 0-7102-1370-0 (pbk).

Laird, Thomas (2006). ''The Story of Tibet: Conversations with the Dalai Lama''. Grove Press, New York. ISBN 978-0-8021-827-1.

Richardson, Hugh E. (1984). ''Tibet and its History''. Second Edition, Revised and Updated. Shambhala. Boston & London. ISBN 0-87773-376-7 (pbk)

Murray Silver, "When Elvis Meets the Dalai Lama," (Bonaventure Books, Savannah, 2005).

Norbu, Thubten Jigme and Turnbull, Colin M. (1968). ''Tibet: An account of the history, the religion and the people of Tibet''. Reprint: Touchstone Books. New York. ISBN 0-671-20559-5.

Schulemann, Guenther: ''Geschichte der Dalai-Lamas'', Harrassowitz, Leipzig, 1958.

Sheel, R. N. Rahul. "The Institution of the Dalai Lama." ''The Tibet Journal'', Vol. XIV No. 3. Autumn 1989.

Stein, R. A. (1972). ''Tibetan Civilization''. Stanford University Press. ISBN 0-8047-0806-1 (cloth); ISBN 0-8047-0901-7 (paper).

Diki Tsering, edited & introduced by Khedroob Thondop. (2000). ''Dalai Lama, My Son: A Mother's Story''. Virgin Publishing Company, London. ISBN 0-7535-0571-1.

Verhaegen, Ardy (2002). ''The Dalai Lamas: The Institution and Its History''. Emerging Perceptions in Buddhist Studies, no. 15. New Delhi, India: D. K. Printworld (P) Ltd. ISBN 81-246-0202-6.

Yá Hánzhāng 牙含章: ''The Biographies of the Dalai Lamas'' (''Dálài Lǎmá chuán'' 达赖喇嘛传; Beijing, Foreign Languages Press 1993); ISBN 7-119-01267-3.

Further reading

Goodman, Michael H. (1986). ''The Last Dalai Lama''. Shambhala Publications. Boston, MA.

Mullin, Glenn H. (2001). ''The Fourteen Dalai Lamas: A Sacred Legacy of Reincarnation''. Clear Light Publishers. Santa Fe, NM. ISBN 1-57416-092-3.

Dalai Lama. (1991) ''Freedom in Exile: The Autobiography of the Dalai Lama.'' San Fransisco, CA.

External links

The official site of the Dalai Lama

Interview with 14th Dalai Lama Discussing His Reincarnation

Additional Information on the Dalai Lama

* Category:Gelug Buddhists Category:Lamas Category:Lhasa Category:Politics of Tibet Category:Tulkus Category:Tibetan Buddhist titles Category:Buddhist religious leaders Category:Deified people

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Coordinates	54°0′14″N19°18′16″N
Background	#FFD068 | color black
Name	Thích Nhất Hạnh
Birth name	Nguyễn Xuân Bảo
Alias	Thầy (''teacher'')
Birth date	October 11, 1926
Birth place	Tha Tien, Quang Ngai province, Vietnam
Religion	Thiền Buddhist
School	Lâm Tế Dhyana (Linji Chanzong)Founder of the Order of Interbeing
Lineage	42nd generation (Lâm Tế)8th generation (Liễu Quán)
Title	Thiền Sư(Zen master)
Location	Plum Village (Lang Mai)
Teacher	Thích Chân Thật
Website	}}

Thích Nhất Hạnh () (born October 11, 1926) is a Vietnamese Buddhist monk, teacher, author, poet and peace activist who now lives in France.

Born Nguyễn Xuân Bảo, Thích Nhất Hạnh joined a Zen (Vietnamese: ''Thiền'') monastery at the age of 16, and studied Buddhism as a novitiate. Upon his ordination as a monk in 1949, he assumed the Dharma name Thích Nhất Hạnh. Thích is an honorary family name used by all Vietnamese monks and nuns, meaning that they are part of the Shakya (Shakyamuni Buddha) clan.

In the early 1960s, he founded the School of Youth for Social Services (SYSS) in Saigon. This grassroots relief organization rebuilt bombed villages, set up schools, established medical centers, and resettled families left homeless during the Vietnam War. He traveled to the U.S. to study at Princeton University, and later to lecture at Cornell University and Columbia University. His focus at the time was to urge the U.S. government to withdraw from Vietnam. He urged Martin Luther King, Jr. to publicly oppose the Vietnam War; King nominated Hanh for the Nobel Peace Prize in January 1967. He created the (non-Zen) Order of Interbeing in 1966, establishing monastic and practice centers around the world. In 1973, the Vietnamese government denied Nhat Hanh permission to return to Vietnam and he went into exile in France. From 1976 to 1977 he led efforts to rescue Vietnamese boat people in the Gulf of Siam.

Nhất Hạnh has become an important influence in the development of Western Buddhism. His teachings and practices aim to appeal to people from various religious, spiritual, and political backgrounds, intending to offer mindfulness practices for more Western sensibilities. He lives in the Plum Village Monastery in the Dordogne region in the South of France, travelling internationally to give retreats and talks. He coined the term Engaged Buddhism in his book ''Vietnam: Lotus in a Sea of Fire''. A long-term exile, he was given permission to make his first return trip to Vietnam in 2005 and has returned regularly since. He was awarded the Courage of Conscience award in 1991.

Nhất Hạnh has published more than 100 books, including more than 40 in English. A journal for the Order of Interbeing, ''The Mindfulness Bell'', is published quarterly which includes a Dharma talk by him. Nhat Hanh continues to be active in the peace movement, promoting non-violent solutions to conflict. He has also been featured in many films, including The Power of Forgiveness showcased at the Dawn Breakers International Film Festival.

Biography

Born as Nguyễn Xuân Bảo, Nhất Hạnh was born in the city of Quảng Ngãi in Central Vietnam (Thừa Thiên) in 1926. At the age of 16 he entered the monastery at Từ Hiếu Temple near Huế, Vietnam, where his primary teacher was Dhyana (meditation Zen) Master Thanh Quý Chân Thật. A graduate of Bao Quoc Buddhist Academy in Central Vietnam, Thich Nhat Hanh received training in Zen and the Mahayana school of Buddhism and was ordained as a monk in 1949.

In 1956, he was named editor-in-chief of ''Vietnamese Buddhism'', the periodical of the Unified Vietnam Buddhist Association (Giáo Hội Phật Giáo Việt Nam Thống Nhất). In the following years he founded Lá Bối Press, the Van Hanh Buddhist University in Saigon, and the School of Youth for Social Service (SYSS), a neutral corps of Buddhist peaceworkers who went into rural areas to establish schools, build healthcare clinics, and help re-build villages.

Nhat Hanh is now recognized as a Dharmacharya and as the spiritual head of the Từ Hiếu Temple and associated monasteries. On May 1, 1966 at Từ Hiếu Temple, Thich Nhat Hanh received the "lamp transmission", making him a Dharmacharya or Dharma Teacher, from Master Chân Thật.

During the Vietnam War

In 1960, Nhat Hanh came to the U.S. to study comparative religion at Princeton University, subsequently being appointed lecturer in Buddhism at Columbia University. By then he had gained fluency in French, Chinese, Sanskrit, Pali, Japanese and English, in addition to his native Vietnamese. In 1963, he returned to Vietnam to aid his fellow monks in their non-violent peace efforts.

Nhat Hanh taught Buddhist psychology and ''Prajnaparamita'' literature at the Van Hanh Buddhist University, a private institution that focused on Buddhist studies, Vietnamese culture, and languages. At a meeting in April 1965 Van Hanh Union students issued a ''Call for Peace'' statement. It declared: "It is time for North and South Vietnam to find a way to stop the war and help all Vietnamese people live peacefully and with mutual respect." Nhat Hanh left for the U.S. shortly afterwards, leaving Sister Chan Khong in charge of the SYSS. Van Hanh University was taken over by one of the Chancellors who wished to sever ties with Thich Nhat Hanh and the SYSS, accusing Chan Khong of being a communist. From that point the SYSS struggled to raise funds and faced attacks on its members. The SYSS persisted in their relief efforts without taking sides in the conflict.

Nhat Hanh returned to the US in 1966 to lead a symposium in Vietnamese Buddhism at Cornell University and to continue his work for peace. He had written a letter to Martin Luther King, Jr. in 1965 entitled: "In Search of the Enemy of Man". It was during his 1966 stay in the U.S. that Thich Nhat Hanh met with Martin Luther King, Jr. and urged him to publicly denounce the Vietnam War. In 1967, Dr. King gave a famous speech at the Riverside Church in New York City, his first to publicly question the U.S. involvement in Vietnam. Later that year Dr. King nominated Thich Nhat Hanh for the 1967 Nobel Peace Prize. In his nomination Dr. King said, "I do not personally know of anyone more worthy of [this prize] than this gentle monk from Vietnam. His ideas for peace, if applied, would build a monument to ecumenism, to world brotherhood, to humanity". The fact that King had revealed the candidate he had chosen to nominate and had made a "strong request" to the prize committee, was in sharp violation of the Nobel traditions and protocol. The committee did not make an award that year.

In 1969, Nhat Hanh was the delegate for the Buddhist Peace Delegation at the Paris Peace talks. When the Paris Peace Accords were signed in 1973, the South Vietnamese government denied Thich Nhat Hanh permission to return to Vietnam and he went into exile in France. From 1976-1977 he led efforts to help rescue Vietnamese boat people in the Gulf of Siam, eventually stopping under pressure from the governments of Thailand and Singapore.

Establishing the Order of Interbeing

Nhat Hanh created the Order of Inter-Being in 1966. He heads this monastic and lay group, teaching Five Mindfulness Trainings and Fourteen Mindfulness Trainings. In 1969, Nhat Hanh established the Unified Buddhist Church (Église Bouddhique Unifiée) in France (not a part of the Unified Buddhist Church of Vietnam). In 1975, he formed the Sweet Potatoes Meditation Center. The center grew and in 1982 he and his colleague Sister Chân Không founded Plum Village Buddhist Center (Làng Mai), a monastery and Practice Center in the Dordogne in the south of France. The Unified Buddhist Church is the legally recognized governing body for Plum Village (Làng Mai) in France, for Blue Cliff Monastery in Pine Bush, New York, the Community of Mindful Living, Parallax Press, Deer Park Monastery in California, and the Magnolia Village in Batesville, Mississippi.

He established two monasteries in Vietnam, at the original Từ Hiếu Temple near Huế and at Prajna Temple in the central highlands. Thich Nhat Hanh and the Order of Interbeing have established monasteries and Dharma centers in the United States at Deer Park Monastery (Tu Viện Lộc Uyển) in Escondido, California, Maple Forest Monastery (Tu Viện Rừng Phong) and Green Mountain Dharma Center (Ðạo Tràng Thanh Sơn) in Vermont both of which closed in 2007 and moved to the Blue Cliff Monastery in Pine Bush, New York, and Magnolia Village Practice Center (Đạo Tràng Mộc Lan) in Mississippi. These monasteries are open to the public during much of the year and provide on-going retreats for lay people. The Order of Interbeing also holds retreats for specific groups of lay people, such as families, teenagers, veterans, the entertainment industry, members of Congress, law enforcement officers and people of color. He conducted a peace walk in Los Angeles in 2005, and again in 2007.

Notable students of Thich Nhat Hanh include: Skip Ewing founder of the Nashville Mindfulness Center, Natalie Goldberg author and teacher, Joan Halifax founder of the Upaya Institute, Stephanie Kaza environmentalist, Sister Chan Khong Dharma teacher, Noah Levine author, Albert Low Zen teacher and author, Joanna Macy environmentalist and author, Caitriona Reed Dharma teacher and co-founder of Manzanita Village Retreat Center, Leila Seth author and Chief Justice of the Delhi High Court, and Pritam Singh real estate developer and editor of several of Nhat Hanh's books.

Return to Vietnam

In 2005, following lengthy negotiations, Nhat Hanh was given permission from the Vietnamese government to return for a visit. He was also allowed to teach there, publish four of his books in Vietnamese, and travel the country with monastic and lay members of his Order, including a return to his root temple, Tu Hieu Temple in Huế. The trip was not without controversy. Thich Vien Dinh, writing on behalf of the Unified Buddhist Church of Vietnam (considered illegal by the Vietnamese government), called for Nhat Hanh to make a statement against the Vietnam government's poor record on religious freedom. Thich Vien Dinh feared that the trip would be used as propaganda by the Vietnamese government, suggesting to the world that religious freedom is improving there, while abuses continue.

Despite the controversy, Nhat Hanh again returned to Vietnam in 2007, while two senior officials of the banned Unified Buddhist Church of Vietnam remained under house arrest. The Plum Village Website states that the three goals of his 2007 trip back to Vietnam were to support new monastics in his Order; to organize and conduct "Great Chanting Ceremonies" intended to help heal remaining wounds from the Vietnam War; and to lead retreats for monastics and lay people. The chanting ceremonies were originally called "Grand Requiem for Praying Equally for All to Untie the Knots of Unjust Suffering", but Vietnamese officials objected, saying it was improper to "equally" pray for soldiers in the South Vietnamese army or U.S. soldiers. Nhat Hanh agreed to change the name to "Grand Requiem For Praying". He has returned regularly since.

Approach

Nhat Hanh's approach has been to combine a variety of traditional Zen teachings with methods from Theravada Buddhism, insights from Mahayana Buddhism, and ideas from Western psychology—to offer a modern light on meditation practice. Hanh's presentation of the Prajñāpāramitā in terms of "interbeing" has doctrinal antecedents in the Huayan school of thought, which "is often said to provide a philosophical foundation" for Zen.

Nhat Hanh has also been a leader in the Engaged Buddhism movement (he coined the term), promoting the individual's active role in creating change. He cites the thirteenth-century Vietnamese King Trần Nhân Tông with the origination of the concept. Trần Nhân Tông abdicated his throne to become a monk, and founded the Vietnamese Buddhist school in the Bamboo Forest tradition.

Names applied to him

The Vietnamese name ''Thích'' (釋) is from "Thích Ca" or "Thích Già" (釋迦), means "of the Shakya (Shakyamuni Buddha) clan." All Buddhist monks and nuns within the East Asian tradition of Mahayana and Zen adopt this name as their "family" name or surname implying that their first family is the Buddhist community. In many Buddhist traditions, there are a progression of names that a person can receive. The first, the lineage name, is given when a person takes refuge in the Three Jewels. Thich Nhat Hanh's lineage name is Trừng Quang. The next is a Dharma name, given when a person, lay or monastic, takes additional vows or when one is ordained as a monastic. Thich Nhat Hanh's Dharma name is Phung Xuan. Additionally, Dharma titles are sometimes given, and Thich Nhat Hanh's Dharma title is "Nhat Hanh".

Neither ''Nhất'' (一) nor ''Hạnh'' (行)—which approximate the roles of middle name or intercalary name and given name, respectively, when referring to him in English—was part of his name at birth. ''Nhất'' (一) means "one", implying "first-class", or "of best quality", in English; ''Hạnh'' (行) means "move", implying "right conduct" or "good nature." Thích Nhất Hạnh has translated his Dharma names as Nhất = One, and Hạnh = Action. Vietnamese names follow this naming convention, placing the family or surname first, then the middle or intercalary name which often refers to the person's position in the family or generation, followed by the given name.

Thich Nhat Hanh is often referred to as "Thay" (, "master; teacher") or Thay Nhat Hanh by his followers. On the Vietnamese version of the Plum Village website, he is also referred to as Thiền Sư Nhất Hạnh which can translated as "Zen Master", or "Dhyana Master". Any Vietnamese monk or nun in the Mahayana tradition can be addressed as "Thầy" ("teacher"). Vietnamese Buddhist monks are addressed "Thầy tu" ("monk") and nuns are addressed "Sư Cô" ("Sister") or "Sư Bà" ("Elder Sister").

See also

Buddhism in France

Buddhism in the United States

Buddhism in Vietnam

Order of Interbeing

Timeline of Zen Buddhism in the United States

References

Books by Thich Nhat Hanh

''Vietnam: Lotus in a sea of fire''. New York, Hill and Wang. 1967.

''Being Peace'', Parallax Press, 1987, ISBN 0-938077-00-7

''The Sun My Heart'', Parallax Press, 1988, ISBN 0-938077-12-0

''Our Appointment with Life: Sutra on Knowing the Better Way to Live Alone '', Parallax Press, 1990, ISBN 19-352-0979-5

''The Miracle of Mindfulness'', Rider Books, 1991, ISBN 978-0-7126-4787-8

''Old Path White Clouds: Walking in the Footsteps of the Buddha'', Parallax Press, 1991, ISBN 81-216-0675-6

''Peace Is Every Step: The Path of Mindfulness in Everyday Life'', Bantam reissue, 1992, ISBN 0-553-35139-7

''The Diamond That Cuts Through Illusion, Commentaries on the Prajnaparamita Diamond Sutra'', Parallax Press, 1992, ISBN 0-938077-51-1

''Touching Peace: Practicing the Art of Mindful Living'', Parallax Press, 1992, ISBN 0-938077-57-0

''Hermitage Among the Clouds'', Parallax Press, 1993, ISBN 0-938077-56-2

''Zen Keys: A Guide to Zen Practice'', Three Leaves, 1994, ISBN 0-385-47561-6

''Cultivating The Mind Of Love'', Full Circle, 1996, ISBN 81-216-0676-4

''The Heart Of Understanding'', Full Circle, 1997, ISBN 81-216-0703-5

''Transformation and Healing: Sutra on the Four Establishments of Mindfulness'', Full Circle, 1997, ISBN 81-216-0696-9

''Living Buddha, Living Christ'', Riverhead Trade, 1997, ISBN 1-57322-568-1

''True Love: A Practice for Awakening the Heart'', Shambhala, 1997, ISBN 1-59030-404-7

''Fragrant Palm Leaves: Journals, 1962-1966'', Riverhead Trade, 1999, ISBN 1-57322-796-X

''Going Home: Jesus and Buddha as Brothers'', Riverhead Books, 1999, ISBN 1-57322-145-7

''The Heart of the Buddha's Teaching'', Broadway Books, 1999, ISBN 0-7679-0369-2

''Interbeing: Fourteen Guidelines for Engaged Buddhism'', Parallax Press 3rd edition, 1999, ISBN 1-888375-08-6

''The Miracle of Mindfulness: A Manual on Meditation'', Beacon Press, 1999, ISBN 0-8070-1239-4 (Vietnamese: Phép lạ c̉ua sư t̉inh thưc).

''The Raft Is Not the Shore: Conversations Toward a Buddhist/Christian Awareness'', Daniel Berrigan (Co-author), Orbis Books, 2000, ISBN 1-57075-344-X

''The Path of Emancipation: Talks from a 21-Day Mindfulness Retreat'', Unified Buddhist Church, 2000, ISBN 81-7621-189-3

''A Pebble in Your Pocket'', Full Circle, 2001, ISBN 81-7621-188-5

''Essential Writings'', Robert Ellsberg (Editor), Orbis Books, 2001, ISBN 1-57075-370-9

''Anger'', Riverhead Trade, 2002, ISBN 1-57322-937-7

''Be Free Where You Are'', Parallax Press, 2002, ISBN 1-888375-23-X

''No Death, No Fear'', Riverhead Trade reissue, 2003, ISBN 1-57322-333-6

''Touching the Earth: Intimate Conversations with the Buddha'', Parallax Press, 2004, ISBN 1-888375-41-8

''Teachings on Love'', Full Circle, 2005, ISBN 81-7621-167-2

''Buddha Mind, Buddha Body: Walking Toward Enlightenment'', Parallax Press, 2007, ISBN 1-888375-75-2

''Understanding Our Mind'', HarperCollins, 2006, ISBN 978-81-7223-796-7

''The Art of Power'', HarperOne, 2007, ISBN 0-06-124234-9

''Under the Banyan Tree'', Full Circle, 2008, ISBN 81-7621-175-3

''Savor: Mindful Eating, Mindful Life '', HarperOne, 2010, ISBN 978-0-06-169769-2

''Reconciliation: Healing the Inner Child'', Parallax Press, 2010, ISBN 1-935209-64-7

''You Are Here: Discovering the Magic of the Present Moment'', Parallax Press, ISBN 978-1-59030-675-8,

External links

About Thich Nhat Hanh and the Order of Interbeing

Biography of Thich Nhat Hanh

Buddhist Masters and their Organizations - Thich Nhat Hanh

SpiritSight.com - Excerpts from selected Thich Nhat Hanh books

Shambhala Sun Magazine Spotlight Page

Official websites for the Order of Interbeing

Plum Village - Thich Nhat Hanh's main monastery and practice center, located about 85 km east of Bordeaux, France

Vietnamese website of Plum Village

French website of Plum Village

Deer Park Monastery - located in Escondido, California

Blue Cliff Monastery - located in Pine Bush, New York

European Institute of Applied Buddhism - located in Waldbröl, Germany

Order of Interbeing - more information about the Order of Interbeing, including the OI wiki pages

I Am Home - Community of Mindful Living; home of the "Mindfulness Bell" magazine with news, articles, and talks by Thich Nhat Hanh and other Order of Interbeing members

Media

Speaking of Faith - Downloadable Public Radio broadcast about the teachings of Thich Nhat Hanh

Deer Park DharmaCast - podcasts of Thich Nhat Hanh's lectures and dharma talks.

Google Video - Thich Nhat Hanh — Social Change at the Base (1 hr 30 min 27 sec, recorded on Mar 27, 2004 at Plum Village)

From Vietnam to Iraq, this Zen Master has seen it all - Venkatesan Vembu, Daily News & Analysis

Thich Nhat Hanh audio from the DIYDharma website

Onetheproject.com interviewed in ONE: The Movie

Humankind -Interview in Vermont monastery on public radio program

Thich Nhat Hanh honored as Interfaith Hero on ReadTheSpirit.com

Category:1926 births Category:Buddhist pacifists Category:Engaged Buddhists Category:Engaged Buddhism Category:Living people Category:Modern Buddhist writers Category:Vietnamese emigrants to France Category:Nonviolence advocates Category:Order of Interbeing Category:People of the Vietnam War Category:Thiền Buddhists Category:Vietnamese religious leaders Category:Zen Buddhist monks and priests Category:Monks of Vietnamese descent Category:Nonviolence advocates Category:Vietnamese Buddhist monks Category:Vietnamese pacifists Category:Vietnamese Zen Buddhists Category:Zen Buddhist teachers Category:Rinzai Buddhists Category:Buddhist vegetarians Category:Vegans

da:Thich Nhat Hanh de:Thích Nhất Hạnh et:Thích Nhất Hạnh es:Thích Nhất Hạnh eo:Thich Nhat Hanh fr:Thich Nhat Hanh ko:틱낫한 ia:Thich Nhat Hanh it:Thích Nhất Hạnh ka:თიკ ნათ ჰანი la:Thích Nhất Hạnh nl:Thich Nhat Hanh ja:ティク・ナット・ハン pl:Thích Nhất Hạnh pt:Thich Nhat Hanh ru:Тхить Нят Хань fi:Thich Nhat Hanh sv:Thich Nhat Hanh th:พระภิกษุติช นัท ฮันห์ vi:Thích Nhất Hạnh zh:釋一行

Coordinates	54°0′14″N19°18′16″N
Name	Jesus
Birth date	7-2 BC/BCE
Language	Aramaic, Koine Greek, (perhaps some Hebrew)
Birth place	Bethlehem, Judaea, Roman Empire (traditional);Nazareth, Galilee (modern critical scholarship)
Death place	Calvary, Judaea, Roman Empire (according to the New Testament, he rose on the third day after his death.)
Death date	30–36 AD/CE
Death cause	Crucifixion
Resting place	Traditionally and temporarily, a garden tomb in Jerusalem
Ethnicity	Jewish
Nationality	Israelite
Religion	Judaism
Home town	Nazareth, Galilee, Roman Empire
Parents	Father: God (Christian view)virginal conception (Islamic view)Mother: Saint MaryAdoptive father: Saint Joseph }}

Jesus of Nazareth, (7–2 BC/BCE – 30–36 AD/CE), commonly referred to as Jesus Christ or simply as Jesus or Christ, is the central figure of Christianity. Most Christian denominations venerate him as God the Son incarnated and believe that he rose from the dead after being crucified. The principal sources of information regarding Jesus are the four canonical gospels, and most biblical scholars find them useful for reconstructing Jesus' life and teachings. Some scholars believe apocryphal texts such as the Gospel of Thomas and the Gospel of the Hebrews are also relevant.

Most critical historians agree that Jesus was a Jew who was regarded as a teacher and healer, that he was baptized by John the Baptist, and was crucified in Jerusalem on the orders of the Roman Prefect of Judaea, Pontius Pilate, on the charge of sedition against the Roman Empire. Critical Biblical scholars and historians have offered competing descriptions of Jesus as a self-described Messiah, as the leader of an apocalyptic movement, as an itinerant sage, as a charismatic healer, and as the founder of an independent religious movement. Most contemporary scholars of the historical Jesus consider him to have been an independent, charismatic founder of a Jewish restoration movement, anticipating a future apocalypse. Other prominent scholars, however, contend that Jesus' "Kingdom of God" meant radical personal and social transformation instead of a future apocalypse.

Christians traditionally believe that Jesus was born of a virgin, performed miracles, founded the Church, rose from the dead, and ascended into heaven, from which he will return. The majority of Christians worship Jesus as the incarnation of God the Son, and "the Second Person of the Blessed Trinity". A few Christian groups, however, reject Trinitarianism, wholly or partly, believing it to be non-scriptural. Most Christian scholars today present Jesus as the awaited Messiah promised in the Old Testament and as God, arguing that he fulfilled many Messianic prophecies of the Old Testament.

Judaism rejects assertions that Jesus was the awaited Messiah, arguing that he did not fulfill the Messianic prophecies in the Tanakh. In Islam, Jesus ( or , commonly transliterated as or , respectively) is considered one of God's important prophets, a bringer of scripture, and the product of a virgin birth; but did not experience a crucifixion. Islam and the Bahá'í Faith use the title "Messiah" for Jesus, but do not teach that he was God incarnate.

Etymology of name

“Jesus” () is a transliteration, occurring in a number of languages and based on the Latin ''Iesus'', of the Greek (''''), itself a Hellenisation of the Hebrew (''Yĕhōšuă‘'', Joshua) or Hebrew-Aramaic (''Yēšûă‘'').meaning "Yahweh delivers (or rescues)".

The etymology of the name Jesus is generally explained by Christians as "God's salvation" usually expressed as "Yahweh saves", "Yahweh is salvation" and at times as "Jehovah is salvation". The name Jesus appears to have been in use in Judaea at the time of the birth of Jesus. And Philo's reference (''Mutatione Nominum'' item 121) indicates that the etymology of Joshua was known outside Judaea at the time.

In the New Testament, in Luke 1:26-33 the angel Gabriel tells Mary to name her child Jesus, and in Matthew 1:21 an angel tells Joseph to name the child Jesus. The statement in Matthew 1:21 "you shall call his name Jesus, for he will save his people from their sins" associates salvific attributes to the name Jesus in Christian theology.

"Christ" () is derived from the Greek (''Khristós'') meaning "the anointed one", a translation of the Hebrew מָשִׁיחַ (''''), usually transliterated into English as ''Messiah''. In the Septuagint version of the Hebrew Bible (written well over a century before the time of Jesus), the word Christ was used to translate into Greek the Hebrew word . In Matthew 16:16, Apostle Peter's profession: "You are the Christ" identifies Jesus as the Messiah. In post-biblical usage Christ became a name, one part of the name "Jesus Christ", but originally it was a title (the Messiah) and not a name.

Chronology

Although a few scholars have questioned the existence of Jesus as an actual historical figure, most scholars involved with historical Jesus research believe his existence can be established using documentary and other evidence. As discussed in the sections immediately below, the estimation of the year of death of Jesus places his lifespan around the beginning of the first century AD/CE, in the geographic region of Roman Judaea. The New Testament also refers to the Sea of Galilee which is about 75 miles north of Jerusalem.

Roman involvement in Judaea began around 63 BC/BCE and by 6 AD/CE Judaea had become a Roman province. From 26-37 AD/CE Pontius Pilate was the governor of Roman Judaea. In this time period, although Roman Judaea was strategically positioned between Asia and Africa, it was not viewed as a critically important province by the Romans. The Romans were highly tolerant of other religions and allowed the local populations such as the Jews to practice their own faiths.

Possible year of birth

Two independent approaches have been used to estimate the year of the birth of Jesus, one by analyzing the Nativity accounts in the Gospels of Luke and Matthew along with other historical data, the other by working backwards from the estimation of the start of the ministry of Jesus, as also discussed in the section below.

In their Nativity accounts, both the Gospels of Luke and Matthew associate the birth of Jesus with the reign of Herod the Great, who is generally believed to have died around 4 BC/BCE. Matthew 2:1 states that: "Jesus was born in Bethlehem of Judaea in the days of Herod the king" and Luke 1:5 mentions the reign of Herod shortly before the birth of Jesus. Matthew also suggests that Jesus may have been as much as two years old at the time of the visit of the Magi and hence even older at the time of Herod's death. But the author of Luke also describes the birth as taking place during the first census of the Roman provinces of Syria and Iudaea, which is generally believed to have occurred in 6 AD/CE. Most scholars generally assume a date of birth between 6 and 4 BC/BCE. Other scholars assume that Jesus was born sometime between 7–2 BC/BCE.

The year of birth of Jesus has also been estimated in a manner that is independent of the Nativity accounts, by using information in the Gospel of John to work backwards from the statement in Luke 3:23 that Jesus was "about 30 years of age" at the start of his ministry. As discussed in the section below, by combining information from John 2:13 and John 2:20 with the writings of Josephus, it has been estimated that around 27-29 AD/CE, Jesus was "about thirty years of age". Some scholars thus estimate the year 28 AD/CE to be roughly the 32nd birthday of Jesus and the birth year of Jesus to be around 6-4 BC/BCE.

However, the common Gregorian calendar method for numbering years, in which the current year is , is based on the decision of a monk Dionysius in the six century, to count the years from a point of reference (namely, Jesus’ birth) which he placed sometime between 2 BC/BCE and 1 AD/CE. Although Christian feasts related to the Nativity have had specific dates (e.g. December 25 for Christmas) there is no historical evidence for the exact day or month of the birth of Jesus.

Possible dates of ministry

There have been different approaches to estimating the date of the start of the ministry of Jesus. One approach, based on combining information from the Gospel of Luke with historical data about Emperor Tiberius yields a date around 28-29 AD/CE, while a second independent approach based on statements in the Gospel of John along with historical information from Josephus about the Temple in Jerusalem leads to a date around 27-29 AD/CE.

The estimation of the date based on the Gospel of Luke relies on the statement in Luke 3:1-2 that the ministry of John the Baptist which preceded that of Jesus began "in the fifteenth year of the reign of Tiberius Caesar". Given that Tiberius began his reign in 14 AD/CE, this yields a date about 28-29 AD/CE.

The estimation of the date based on the Gospel of John uses the statements in John 2:13 that Jesus went to the Temple in Jerusalem around the start of his ministry and in John 2:20 that "Forty and six years was this temple in building" at that time. According to Josephus (Ant 15.380) the temple reconstruction was started by Herod the Great in the 15th-18th year of his reign at about the time that Augustus arrived in Syria (Ant 15.354). Temple expansion and reconstruction was ongoing, and it was in constant reconstruction until it was destroyed in 70 AD/CE by the Romans. Given that it took 46 years of construction, the Temple visit in the Gospel of John has been estimated at around 27-29 AD/CE.

Luke 3:23 states that at the start of his ministry Jesus was "about 30 years of age", but the other Gospels do not mention a specific age. However, in John 8:57 the Jews exclaimed to Jesus: "Thou art not yet fifty years old, and hast thou seen Abraham?" suggesting that he was much less than 50 years old during his ministry. The length of the ministry is subject to debate, based on the fact that the Synoptic Gospels mention only one passover during Jesus' ministry, often interpreted as implying that the ministry lasted approximately one year, whereas the Gospel of John records multiple passovers, implying that his ministry may have lasted at least three years.

Possible year and place of death

A number of approaches have been used to estimate the year of the death of Jesus, including information from the Canonical Gospels, the chronology of the life of Paul the Apostle in the New Testament correlated with historical events, as well as different astronomical models, as discussed below.

All four canonical Gospels report that Jesus was crucified in Calvary during the prefecture of Pontius Pilate, the Roman prefect who governed Judaea from 26 to 36 AD/CE. The late 1st century Jewish historian Josephus, writing in ''Antiquities of the Jews'' (''c.'' 93 AD/CE), and the early 2nd century Roman historian Tacitus, writing in ''The Annals'' (''c.'' 116 AD/CE), also state that Pilate ordered the execution of Jesus, though each writer gives him the title of "procurator" instead of prefect.

The estimation of the date of the conversion of Paul places the death of Jesus before this conversion, which is estimated at around 33-36 AD/CE. (Also see the estimation of the start of Jesus' ministry as a few years before this date above). The estimation of the year of Paul's conversion relies on a series of calculations working backwards from the well established date of his trial before Gallio in Achaea Greece (Acts 18:12-17) around 51-52 AD/CE, the meeting of Priscilla and Aquila which were expelled from Rome about 49 AD/CE and the 14-year period before returning to Jerusalem in Galatians 2:1. The remaining period is generally accounted for by Paul's missions (at times with Barnabas) such as those in Acts 11:25-26 and 2 Corinthians 11:23-33, resulting in the 33-36 AD/CE estimate.

For centuries, astronomers and scientists have used diverse computational methods to estimate the date of crucifixion, Isaac Newton being one of the first cases. Newton's method relied on the relative visibility of the crescent of the new moon and he suggested the date as Friday, April 23, 34 AD/CE. In 1990 astronomer Bradley E. Schaefer computed the date as Friday, April 3, 33 AD/CE. In 1991, John Pratt stated that Newton's method was sound, but included a minor error at the end. Pratt suggested the year 33 AD/CE as the answer. Using the completely different approach of a lunar eclipse model, Humphreys and Waddington arrived at the conclusion that Friday, April 3, 33 AD/CE was the date of the crucifixion.

Life and teachings in the New Testament

Although the four canonical gospels, Matthew, Mark, Luke, and John, are the main sources for the biography of Jesus’ life, other parts of the New Testament, such as the Pauline Epistles which were likely written decades before them, also include references to key episodes in his life such as the Last Supper, as in 1 Corinthians 11:23-26. The Acts of the Apostles (10:37-38 and 19:4) refers to the early ministry of Jesus and its anticipation by John the Baptist. And Acts 1:1-11 says more about the Ascension episode (also mentioned in 1 Timothy 3:16) than the canonical gospels.

The four gospel accounts

Three of the four canonical gospels, namely Matthew, Mark, and Luke, are known as the ''Synoptic Gospels'', from the Greek σύν (syn "together") and ὄψις (opsis "view"). These three gospels display a high degree of similarity in content, narrative arrangement, language and paragraph structures. The presentation in the fourth canonical Gospel, i.e. the John, differs from these three in that it has more of a thematic nature rather than a narrative format. And scholars generally agree that it is impossible to find any direct literary relationship between the synoptic gospels and the Gospel of John.

However, in general, the authors of the New Testament showed little interest in an absolute chronology of Jesus or in synchronizing the episodes of his life with the secular history of the age. The gospels were primarily written as theological documents in the context of early Christianity with the chronological timelines as a secondary consideration. One manifestation of the gospels being theological documents rather than historical chronicles is that they devote about one third of their text to just seven days, namely the last week of the life of Jesus in Jerusalem.

Although the gospels do not provide enough details to satisfy the demands of modern historians regarding exact dates, it is possible to draw from them a general picture of the life story of Jesus. However, as stated in John 21:25 the gospels do not claim to provide an exhaustive list of the events in the life of Jesus.

Gospel sources, similarities and differences

Scholars have debated the sources for the gospels for millenia, and have proposed various hypotheses of how the synoptic gospels were written and how they influenced each other, going back to the Augustinian hypothesis in the 5th century. In the 20th and 21st centuries hypotheses such as the two-source, four-source, Farrer or the Markan priority hypothesis have been debated. Each hypothesis assumes a specific order in which the gospels were written, or that other as yet unknown and hypothetical documents such as the Q source or the M source influenced various gospels in various ways. Each hypotheses has had support among some scholars, while problems with and weaknesses in it have been pointed out by opponents.

Since the 2nd century attempts have been made to ''harmonize'' the gospel accounts into a single narrative; Tatian's Diatesseron perhaps being the first harmony and other works such as Augustine' book ''Harmony of the Gospels'' followed. A number of different approaches to gospel harmony have been proposed in the 20th century, but no single and unique harmony can be constructed. While some scholars argue that combining the four gospel stories into one story is tantamount to creating a fifth story different from each original, others see the gospels as blending together to give an overall and comprehensive picture of Jesus' teaching and ministry. Although there are differences in specific temporal sequences, and in the parables and miracles listed in each gospel, the flow of the key events such as Baptism, Transfiguration and Crucifixion and interactions with people such as the Apostles are shared among the gospel narratives.

Key elements and the five major milestones

The five major milestones in the gospel narrative of the life of Jesus are his Baptism, Transfiguration, Crucifixion, Resurrection and Ascension. These are usually bracketed by two other episodes: his Nativity at the beginning and the sending of the Paraclete at the end. The gospel accounts of the teachings of Jesus are often presented in terms of specific categories involving his "works and words", e.g. his ministry, parables and miracles.

The gospels include a number discourses by Jesus on specific occasions, e.g. the Sermon on the Mount or the Farewell Discourse, and also include over 30 parables, spread throughout the narrative, often with themes that relate to the sermons. Parables represent a major component of the teachings of Jesus in the gospels, forming approximately one third of his recorded teachings, and John 14:10 positions them as the revelations of God the Father. The gospel episodes that include descriptions of the miracle of Jesus also often include teachings, providing an intertwining of his "words and works" in the gospels.

Genealogy and Nativity

The accounts of the genealogy and Nativity of Jesus in the New Testament appear only in the Gospel of Luke and the Gospel of Matthew. While there are documents outside of the New Testament which are more or less contemporary with Jesus and the gospels, many shed no light on the more biographical aspects of his life and these two gospel accounts remain the main sources of information on the genealogy and Nativity.

Genealogy

Matthew begins his gospel in 1:1 with the genealogy of Jesus, and presents it before the account of the birth of Jesus, while Luke discusses the genealogy in chapter 3, after the Baptism of Jesus in Luke 3:22 when the voice from Heaven addresses Jesus and identifies him as the Son of God. At that point Luke traces Jesus' ancestry through Adam to God.

While Luke traces the genealogy upwards towards Adam and God, Matthew traces it downwards towards Jesus. Both gospels state that Jesus was begotten not by Joseph, but by God. Both accounts trace Joseph back to King David and from there to Abraham. These lists are identical between Abraham and David (except for one), but they differ almost completely between David and Joseph. Matthew gives Jacob as Joseph’s father and Luke says Joseph was the son of Heli. Attempts at explaining the differences between the genealogies have varied in nature, e.g. that Luke traces the genealogy through Mary while Matthew traces it through Joseph; or that Jacob and Heli were both fathers of Joseph, one being the legal father, after the death of Joseph's actual father — but there is no scholarly agreement on a resolution for the differences.

Nativity

The Nativity is a prominent element in the Gospel of Luke, comprises over 10% of Luke's text, and is three times the length of the Nativity text in Matthew. Luke's Nativity account takes place mostly before the birth of Jesus and centers on Mary, while Matthew's story takes place mostly after the birth of Jesus and centers on Joseph. According to Luke and Matthew, Jesus was born to Joseph and Mary, his betrothed, in Bethlehem. Both support the doctrine of the Virgin Birth in which Jesus was miraculously conceived in his mother's womb by the Holy Spirit, when his mother was still a virgin.

Luke is the only Gospel to provide an account of the birth of John the Baptist, and he uses it to draw parallels between the births of John and Jesus. Luke relates the two births in the visitation of Mary to Elizabeth. He further connects the two births by noting that Mary and Elizabeth are cousins. In Luke 1:31-38 Mary learns from the angel Gabriel that she will conceive and bear a child called Jesus through the action of the Holy Spirit. When Mary is due to give birth, she and Joseph travel from Nazareth to Joseph's ancestral home in Bethlehem to register in the census of Quirinius. In Luke 2:1-7. Mary gives birth to Jesus and, having found no place in the inn, places the newborn in a manger. An angel visits the shepherds and sends them to adore the child in Luke 2:22. After presenting Jesus at the Temple, Joseph and Mary return home to Nazareth.

The Nativity appears in chapters 1 and 2 of the Gospel of Matthew, where, following the bethrothal of Joseph and Mary, Joseph is troubled in Matthew 1:19-20 because Mary is pregnant, but in the first of Joseph's three dreams an angel assures him not be afraid to take Mary as his wife, because her child was conceived by the Holy Spirit. In Matthew 1:1-12, the Wise Men or Magi bring gifts to the young Jesus after following a star which they believe was a sign that the King of the Jews had been born. King Herod hears of Jesus' birth from the Wise Men and tries to kill him by massacring all the male children in Bethlehem under the age of two (the Massacre of the Innocents). Before the massacre, Joseph is warned by an angel in his dream and the family flees to Egypt and remains there until Herod's death, after which they leave Egypt and settle in Nazareth to avoid living under the authority of Herod's son and successor Archelaus.

Early life and profession

In the Gospels of Luke and Matthew, Jesus’ childhood home is identified as the town of Nazareth in Galilee. Joseph, husband of Mary, appears in descriptions of Jesus’ childhood and no mention is made of him thereafter. The New Testament books of Matthew, Mark, and Galatians mention Jesus’ brothers and sisters, but the Greek word ''adelphos'' in these verses, has also be translated as brother or kinsman.

Luke 2:41–52 includes an incident in the childhood of Jesus, where he was found teaching in the temple by his parents after being lost. The Finding in the Temple is the sole event between Jesus’ infancy and baptism mentioned in any of the canonical Gospels.

In Mark 6:3 Jesus is called a ''tekton'' (τέκτων in Greek), usually understood to mean carpenter. Matthew 13:55 says he was the son of a ''tekton''. ''Tekton'' has been traditionally translated into English as "carpenter", but it is a rather general word (from the same root that leads to "technical" and "technology") that could cover makers of objects in various materials, even builders.

Beyond the New Testament accounts, the specific association of the profession of Jesus with woodworking is a constant in the traditions of the 1st and 2nd centuries and Justin Martyr (d. ca. 165) wrote that Jesus made yokes and ploughs.

Baptism and temptation

In the gospels, the accounts of the Baptism of Jesus are always preceded by information about John the Baptist and his ministry. In these accounts, John was preaching for penance and repentance for the remission of sins and encouraged the giving of alms to the poor (as in Luke 3:11) as he baptized people in the area of the River Jordan around Perea about the time of the commencement of the ministry of Jesus. The Gospel of John (1:28) specifies "Bethany beyond the Jordan", i.e. Bethabara in Perea, when it initially refers to it and later John 3:23 refers to further baptisms in Ænon "because there was much water there".

The four gospels are not the only references to John's ministry around the River Jordan. In Acts 10:37-38, Apostle Peter refers to how the ministry of Jesus followed "the baptism which John preached". In the Antiquities of the Jews (18.5.2) first century historian Flavius Josephus also wrote about John the Baptist and his eventual death in Perea.

In the gospels, John had been foretelling (as in Luke 3:16) of the arrival of a someone "mightier than I". Apostle Paul also refers to this anticipation by John in Acts 19:4. In Matthew 3:14, upon meeting Jesus, the Baptist states: "I need to be baptized by you." However, Jesus persuades John to baptize him nonetheless. In the baptismal scene, after Jesus emerges from the water, the sky opens and a voice from Heaven states: "This is my beloved Son with whom I am well pleased". The Holy Spirit then descends upon Jesus as a dove in Matthew 3:13-17, Mark 1:9-11, Luke 3:21-23. In John 1:29-33 rather than a direct narrative, the Baptist bears witness to the episode. This is one of two cases in the gospels where a voice from Heaven calls Jesus "Son", the other being in the Transfiguration of Jesus episode.

After the baptism, the Synoptic gospels proceed to describe the Temptation of Jesus, but John 1:35-37 narrates the first encounter between Jesus and two of his future disciples, who were then disciples of John the Baptist. In this narrative, the next day the Baptist sees Jesus again and calls him the Lamb of God and the "two disciples heard him speak, and they followed Jesus". One of the disciples is named Andrew, but the other remains unnamed, and Raymond E. Brown raises the question of his being the author of the Gospel of John himself. In the Gospel of John, the disciples follow Jesus thereafter, and bring other disciples to him, and Acts 18:24-19:6 portrays the disciples of John as eventually merging with the followers of Jesus.

The Temptation of Jesus is narrated in the three Synoptic gospels after his baptism. In these accounts, as in Matthew 4:1-11 and Luke 4:1-13, Jesus goes to the desert for forty days to fast. While there, Satan appears to him and tempts him in various ways, e.g. asking Jesus to show signs that he is the Son of God by turning stone to bread, or offering Jesus worldly rewards in exchange for worship. Jesus rejects every temptation and when Satan leaves, angels appear and minister to Jesus.

Ministry

Luke 3:23 states that Jesus was "about 30 years of age" at the start of his ministry. The date of the start of his ministry has been estimated at around 27-29 AD/CE, based on independent approaches which combine separate gospel accounts with other historical data. The end of his ministry is estimated to be in the range 30-36 AD/CE.

The three Synoptic gospels refer to just one passover during his ministry, while the Gospel of John refers to three passovers, suggesting a period of about three years. However, the Synoptic gospels do not require a ministry that lasted only one year, and scholars such as Köstenberger state that the Gospel of John simply provides a more detailed account.

The gospel accounts place the beginning of Jesus' ministry in the countryside of Judaea, near the River Jordan. Jesus' ministry begins with his Baptism by John the Baptist (Matthew 3, Luke 3), and ends with the Last Supper with his disciples (Matthew 26, Luke 22) in Jerusalem. The gospels present John the Baptist's ministry as the pre-cursor to that of Jesus and the Baptism as marking the beginning of Jesus' ministry, after which Jesus travels, preaches and performs miracles.

The ''Early Galilean ministry'' begins when Jesus goes back to Galilee from the Judaean desert after rebuffing the temptation of Satan. In this early period Jesus preaches around Galilee and in Matthew 4:18-20 his first disciples encounter him, begin to travel with him and eventually form the core of the early Church. This period includes the Sermon on the Mount, one of the major discourses of Jesus.

The ''Major Galilean ministry'' which begins in Matthew 8 refers to activities up to the death of John the Baptist. It includes the Calming the storm and a number of other miracles and parables, as well as the Mission Discourse in which Jesus instructs the twelve apostles who are named in Matthew 10:2-3 to carry no belongings as they travel from city to city and preach.

The ''Final Galilean ministry'' includes the Feeding the 5000 and Walking on water episodes, both in Matthew 14. The end of this period (as Matthew 16 and Mark 8 end) marks a turning point is the ministry of Jesus with the dual episodes of Confession of Peter and the Transfiguration - which begins his ''Later Judaean ministry'' as he starts his final journey to Jerusalem through Judaea.

As Jesus travels towards Jerusalem, in the ''Later Perean ministry'', about one third the way down from the Sea of Galilee along the Jordan, he returns to the area where he was baptized, and in John 10:40-42 "many people believed in him beyond the Jordan", saying "all things whatsoever John spake of this man were true". This period of ministry includes the Discourse on the Church in which Jesus anticipates a future community of followers, and explains the role of his apostles in leading it. At the end of this period, the Gospel of John includes the Raising of Lazarus episode.

The ''Final ministry in Jerusalem'' is sometimes called the ''Passion Week'' and begins with the Jesus' triumphal entry into Jerusalem on Palm Sunday. In that week Jesus drives the money changers from the Temple, and Judas bargains to betray him. This period includes the Olivet Discourse and the Second Coming Prophecy and culminates in the Last Supper, at the end of which Jesus prepares his disciples for his departure in the Farewell discourse. The accounts of the ministry of Jesus generally end with the Last Supper. However, some authors also consider the period between the Resurrection and the Ascension part of the ministry of Jesus.

Teachings and preachings

In the New Testament the teachings of Jesus are presented in terms of his "words and works". The words of Jesus include a number of sermons, as well as parables that appear throughout the narrative of the Synoptic Gospels (the gospel of John includes no parables). The works include the miracles and other acts performed during his ministry. Although the Canonical Gospels are the major source of the teachings of Jesus, the Pauline Epistles, which were likely written decades before the gospels, provide some of the earliest written accounts of the teachings of Jesus.

The New Testament does not present the teachings of Jesus as merely his own preachings, but equates the words of Jesus with divine revelation, with John the Baptist stating in John 3:34: "he whom God hath sent speaketh the words of God" and Jesus stating in John 7:16: "My teaching is not mine, but his that sent me" and again re-asserting that in John 14:10: "the words that I say unto you I speak not from myself: but the Father abiding in me doeth his works." In Matthew 11:27 Jesus claims divine knowledge, stating: "No one knows the Son except the Father and no one knows the Father except the Son", asserting the mutual knowledge he has with the Father.

The gospels include a number discourses by Jesus on specific occasions, such as the Farewell discourse delivered after the Last Supper, the night before his crucifixion. Although some of the teachings of Jesus are reported as taking place within the formal atmosphere of a synagogue (e.g. in Matthew 4:23) many of the discourses are more like conversations than formal lectures.

The Gospel of Matthew has a structured set of sermons, often grouped as the Five Discourses of Matthew which present many of the key teachings of Jesus. Each of the five discourses has some parallel passages in the Gospel of Mark or the Gospel of Luke. The five discourses in Matthew begin with the Sermon on the Mount, which encapsulates many of the moral teaching of Jesus and which is one of the best known and most quoted elements of the New Testament. The Sermon on the Mount includes the ''Beatitudes'' which describe the character of the people of the Kingdom of God, expressed as "blessings". The Beatitudes focus on love and humility rather than force and exaction and echo the key ideals of Jesus' teachings on spirituality and compassion. The other discourses in Matthew include the ''Missionary Discourse'' in Matthew 10 and the ''Discourse on the Church'' in Matthew 18, providing instructions to the disciples and laying the foundation of the codes of conduct for the anticipated community of followers.

Parables represent a major component of the teachings of Jesus in the gospels, the approximately thirty parables forming about one third of his recorded teachings. The parables may appear within longer sermons, as well as other places within the narrative. Jesus' parables are seemingly simple and memorable stories, often with imagery, and each conveys a teaching which usually relates the physical world to the spiritual world.

The gospel episodes that include descriptions of the miracle of Jesus also often include teachings, providing an intertwining of his "words and works" in the gospels. Many of the miracles in the gospels teach the importance of faith, for instance in Cleansing ten lepers and Daughter of Jairus the beneficiaries are told that they were healed due to their faith.

Proclamation as Christ and Transfiguration

At about the middle of each of the three Synoptic Gospels, two related episodes mark a turning point in the narrative: the Confession of Peter and the Transfiguration of Jesus. These episodes begin in Caesarea Philippi just north of the Sea of Galilee at the beginning of the final journey to Jerusalem which ends in the Passion and Resurrection of Jesus. These episodes mark the beginnings of the gradual disclosure of the identity of Jesus to his disciples; and his prediction of his own suffering and death.

Peter's Confession begins as a dialogue between Jesus and his disciples in Matthew 16:13, Mark 8:27 and Luke 9:18. Jesus asks his disciples: ''But who do you say that I am?'' Simon Peter answers him: ''You are the Christ, the Son of the living God''. In Matthew 16:17 Jesus blesses Peter for his answer, and states: "flesh and blood hath not revealed it unto thee, but my Father who is in heaven." In blessing Peter, Jesus not only accepts the titles ''Christ'' and ''Son of God'' which Peter attributes to him, but declares the proclamation a divine revelation by stating that his Father in Heaven had revealed it to Peter. In this assertion, by endorsing both titles as divine revelation, Jesus unequivocally declares himself to be both Christ and the Son of God.

The account of the Transfiguration of Jesus appears in Matthew 17:1-9, Mark 9:2-8, Luke 9:28-36. Jesus takes Peter and two other apostles with him and goes up to a mountain, which is not named. Once on the mountain, Matthew (17:2) states that Jesus "was transfigured before them; his face shining as the sun, and his garments became white as the light." At that point the prophets Elijah and Moses appear and Jesus begins to talk to them. Luke is specific in describing Jesus in a state of glory, with Luke 9:32 referring to "they saw his glory". A bright cloud appears around them, and a voice from the cloud states: "This is my beloved Son, with whom I am well pleased; listen to him".

The Transfiguration not only supports the identity of Jesus as the Son of God (as in his Baptism), but the statement "listen to him", identifies him as the messenger and mouth-piece of God. The significance is enhanced by the presence of Elijah and Moses, for it indicates to the apostles that Jesus is the voice of God, and instead of Elijah or Moses, he should be listened to, by virtue of his filial relationship with God. 2 Peter 1:16-18, echoes the same message: at the Transfiguration God assigns to Jesus a special "honor and glory" and it is the turning point at which God exalts Jesus above all other powers in creation.

At the end of both episodes, as in some other pericopes in the New Testament such as miracles, Jesus tells his disciples not to repeat to others, what they had seen - the command at times interpreted in the context of the theory of the Messianic Secret. At the end of the Transfiguration episode, Jesus commands the disciples to silence about it "until the Son of man be risen from the dead", relating the Transfiguration to the Resurrection episode.

Betrayal, arrest, trial, and death

In Jerusalem

In the four Canonical Gospels, Jesus' Triumphal entry into Jerusalem takes place a few days before the last Last Supper, marking the beginning of the Passion narrative. While at Bethany Jesus sent two disciples to retrieve a donkey that had been tied up but never ridden and rode it into Jerusalem, with Mark and John stating Sunday, Matthew Monday, and Luke not specifying the day. As Jesus rode into Jerusalem the people there lay down their cloaks in front of him, and also lay down small branches of trees and sang part of Psalms 118: 25-26.

In the three Synoptic Gospels, entry into Jerusalem is followed by the Cleansing of the Temple episode, in which Jesus expels the money changers from the Temple, accusing them of turning the Temple to a den of thieves through their commercial activities. This is the only account of Jesus using physical force in any of the Gospels. John 2:13-16 includes a similar narrative much earlier, and scholars debate if these refer to the same episode. The synoptics include a number of well known parables and sermons such as the Widow's mite and the Second Coming Prophecy during the week that follows.

In that week, the synoptics also narrate conflicts between Jesus and the elders of the Jews, in episodes such as the Authority of Jesus Questioned and the Woes of the Pharisees in which Jesus criticizes their hypocrisy. Judas Iscariot, one of the twelve apostles approaches the Jewish elders and performs the "Bargain of Judas" in which he accepts to betray Jesus and hand him over to the elders. Matthew specifies the price as thirty silver coins.

Last Supper

In the New Testament, the Last Supper is the final meal that Jesus shares with his twelve apostles in Jerusalem before his crucifixion. The Last Supper is mentioned in all four Canonical Gospels, and Paul's First Epistle to the Corinthians (11:23-26), which was likely written before the Gospels, also refers to it.

In all four gospels, during the meal, Jesus predicts that one of his Apostles will betray him. Jesus is described as reiterating, despite each Apostle's assertion that he would not betray Jesus, that the betrayer would be one of those who were present. In Matthew 26:23-25 and John 13:26-27 Judas is specifically singled out as the traitor.

In Matthew 26:26-29, Mark 14:22-25, Luke 22:19-20 Jesus takes bread, breaks it and gives it to the disciples, saying: "This is my body which is given for you". In 1 Corinthians 11:23-26 Apostle Paul provides the theological underpinnings for the use of the Eucharist, stating: "This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me." Although the Gospel of John does not include a description of the bread and wine ritual during the Last Supper, most scholars agree that John 6:58-59 (the Bread of Life Discourse) has a Eucharistic nature and resonates with the "words of institution" used in the Synoptic Gospels and the Pauline writings on the Last Supper.

In all four Gospels Jesus predicts that Peter will deny knowledge of him, stating that Peter will disown him three times before the rooster crows the next morning. The synoptics mention that after the arrest of Jesus Peter denied knowing him three times, but after the third denial, heard the rooster crow and recalled the prediction as Jesus turned to look at him. Peter then began to cry bitterly.

The Gospel of John provides the only account of Jesus washing his disciples' feet before the meal. John's Gospel also includes a long sermon by Jesus, preparing his disciples (now without Judas) for his departure. Chapters 14-17 of the Gospel of John are known as the ''Farewell discourse'' given by Jesus, and are a rich source of Christological content.

Agony in the Garden, betrayal and arrest

In Matthew 26:36-46, Mark 14:32-42, Luke 22:39-46 and John 18:1, immediately after the Last Supper, Jesus takes a walk to pray, Matthew and Mark identifying this place of prayer as Garden of Gethsemane.

Jesus is accompanied by Peter, John and James the Greater, whom he asks to "remain here and keep watch with me." He moves "a stone's throw away" from them, where he feels overwhelming sadness and says "My Father, if it is possible, let this cup pass me by. Nevertheless, let it be as you, not I, would have it." Only the Gospel of Luke mentions the details of the sweat of blood of Jesus and the visitation of the angel who comforts Jesus as he accepts the will of the Father. Returning to the disciples after prayer, he finds them asleep and in Matthew 26:40 he asks Peter: "So, could you men not keep watch with me for an hour?"

While in the Garden, Judas appears, accompanied by a crowd that includes the Jewish priests and elders and people with weapons. Judas gives Jesus a kiss to identify him to the crowd who then arrests Jesus. One of Jesus' disciples tries to stop them and uses a sword to cut off the ear of one of the men in the crowd. Luke states that Jesus miraculously healed the wound and John and Matthew state that Jesus criticized the violent act, insisting that his disciples should not resist his arrest. In Matthew 26:52 Jesus makes the well known statement: ''all who live by the sword, shall die by the sword''.

Prior to the arrest, in Matthew 26:31 Jesus tells the disciples: "All ye shall be offended in me this night" and in 32 that: "But after I am raised up, I will go before you into Galilee." After his arrest, Jesus' disciples go into hiding. In Matthew 27:3-5 Judas, distraught by his betrayal of Jesus, attempts to return the thirty pieces of silver he had received for betraying Jesus, then hangs himself.

Trials by the Sanhedrin, Herod and Pilate

In the narrative of the four Canonical Gospels after the betrayal and arrest of Jesus, he is taken to the Sanhedrin, a Jewish judicial body. Jesus is tried by the Sanhedrin, mocked and beaten and is condemned for making claims of being the Son of God. He is then taken to Pontius Pilate and the Jewish elders ask Pilate to judge and condemn Jesus — accusing him of claiming to be the King of the Jews. After questioning, with few replies provided by Jesus, Pilate publicly declares that he finds Jesus innocent, but the crowd insists on punishment. Pilate then orders Jesus' crucifixion. Although the Gospel accounts vary with respect to various details, they agree on the general character and overall structure of the trials of Jesus.

In, Matthew 26:57, Mark 14:53 and Luke 22:54 Jesus was taken to the high priest's house where he was mocked and beaten that night. The next day, early in the morning, the chief priests and scribes gathered together and lead Jesus away into their council. In John 18:12-14, however, Jesus is first taken to Annas, the father-in-law of Caiaphas, and then to Caiaphas. In all four Gospel accounts the trial of Jesus is interleaved with the ''Denial of Peter'' narrative, where Apostle Peter who has followed Jesus denies knowing him three times, at which point the rooster crows as predicted by Jesus during the Last Supper.

In the Gospel accounts Jesus speaks very little, mounts no defense and gives very infrequent and indirect answers to the questions of the priests, prompting an officer to slap him. In Matthew 26:62 the lack of response from Jesus prompts the high priest to ask him: "Answerest thou nothing?" Mark 14:55-59 states that the chief priests had arranged false witness against Jesus, but the witnesses did not agree together. In Mark 14:61 the high priest then asked Jesus: "Are you the Christ, the Son of the Blessed? And Jesus said, I am" at which point the high priest tore his own robe in anger and accused Jesus of blasphemy. In 22:70 when asked: "Are you then the Son of God?" Jesus answers: "You say that I am" affirming the title Son of God. At that point the priests say: "What further need have we of witness? for we ourselves have heard from his own mouth" and decide to condemn Jesus.

Taking Jesus to Pilate's Court, the Jewish elders ask Pontius Pilate to judge and condemn Jesus — accusing him of claiming to be the King of the Jews. In Luke 23:7-15 (the only Gospel account of this episode), Pilate realizes that Jesus is a Galilean, and is thus under the jurisdiction of Herod Antipas. Pilate sends Jesus to Herod to be tried. However, Jesus says almost nothing in response to Herod's questions, or the continuing accusations of the chief priests and the scribes. Herod and his soldiers mock Jesus, put a gorgeous robe on him, as the King of the Jews, and sent him back to Pilate. Pilate then calls together the Jewish elders, and says that he has "found no fault in this man."

The use of the term king is central in the discussion between Jesus and Pilate. In John 18:36 Jesus states: "My kingdom is not of this world", but does not directly deny being the King of the Jews. And when in John 19:12 Pilate seeks to release Jesus, the priests object and say: "Every one that makes himself a king speaks against Caesar... We have no king but Caesar." Pilate then writes "Jesus of Nazareth, King of the Jews" as a sign (abbreviated as INRI in depictions) to be affixed to the cross of Jesus.

In Matthew 27:19 Pilate's wife, tormented by a dream, urges Pilate not to have anything to do with Jesus, and Pilate publicly washes his hands of responsibility, yet orders the crucifixion in response to the demands of the crowd. The trial by Pilate is followed by the flagellation episode, the soldiers mock Jesus as the King of Jews by putting a purple robe (that signifies royal status) on him, place a Crown of Thorns on his head, and beat and mistreat him in Matthew 27:29-30, Mark 15:17-19 and John 19:2-3. Jesus is then sent to Calvary for crucifixion.

Crucifixion and burial

Jesus' crucifixion is described in all four Canonical gospels, and is attested to by other sources of that age (e.g. Josephus and Tacitus), and is regarded as an historical event.

After the trials, Jesus made his way to Calvary (the path is traditionally called via Dolorosa) and the three Synoptic Gospels indicate that he was assisted by Simon of Cyrene, the Romans compelling him to do so. In Luke 23:27-28 Jesus tells the women in multitude of people following him not to cry for him but for themselves and their children. Once at Calvary (Golgotha), Jesus was offered wine mixed with gall to drink — usually offered as a form of painkiller. Matthew's and Mark's Gospels state that he refused this.

The soldiers then crucified Jesus and cast lots for his clothes. Above Jesus' head on the cross was the inscription King of the Jews, and the soldiers and those passing by mocked him about the title. Jesus was crucified between two convicted thieves, one of whom rebuked Jesus, while the other defended him. Each gospel has its own account of Jesus' last words, comprising the seven last sayings on the cross. In John 19:26-27 Jesus entrusts his mother to the disciple he loved and in Luke 23:34 he states: "Father, forgive them; for they know not what they do", usually interpreted as his forgiveness of the Roman soldiers and the others involved.

In the three Synoptic Gospels, various supernatural events accompany the crucifixion, including darkness of the sky, an earthquake, and (in Matthew) the resurrection of saints. The tearing of the temple veil, upon the death of Jesus, is referenced in the synoptic. The Roman soldiers did not break Jesus' legs, as they did to the other two men crucified (breaking the legs hastened the crucifixion process), as Jesus was dead already. One of the soldiers pierced the side of Jesus with a lance and water flowed out. In Mark 13:59, impressed by the events the Roman centurion calls Jesus the Son of God.

Following Jesus' death, Joseph of Arimathea asked the permission of Pilate to remove the body. The body was removed from the cross, was wrapped in a clean cloth and buried in a new rock-hewn tomb, with the assistance of Nicodemus. In Matthew 27:62-66 the Jews go to Pilate the day after the crucifixion and ask for guards for the tomb and also seal the tomb with a stone as well as the guard, to be sure the body remains there.

Resurrection and ascension

thumb|upright|left|[[Resurrection of Jesus|Resurrection by Noel Coypel, 1700, using a hovering depiction of Jesus.]]The New Testament accounts of the resurrection and ascension of Jesus, state that the first day of the week after the crucifixion (typically interpreted as a Sunday), his followers encounter him risen from the dead, after his tomb is discovered to be empty. The resurrected Jesus appears to them that day and a number of times thereafter, delivers sermons and commissions them, before ascending to Heaven. Two of the Canonical gospels (Luke and Mark) include a brief mention of the Ascension, but the main references to it are elsewhere in the New Testament.

In the four Canonical Gospels, when the tomb of Jesus is discovered empty, in Matthew 28:5, Mark 16:5, Luke 24:4 and John 20:12 his resurrection is announced and explained to the followers who arrive there early in the morning by either one or two beings (either men or angels) dressed in bright robes who appear in or near the tomb. The gospel accounts vary as to who arrived at the tomb first, but they are women and are instructed by the risen Jesus to inform the other disciples. All four accounts include Mary Magdalene and three include Mary the mother of Jesus. The accounts of Mark 16:9, John 20:15 indicate that Jesus appeared to the Magdalene first, and Luke 16:9 states that she was among the Myrrhbearers who informed the disciples about the resurrection. In Matthew 28:11-15, to explain the empty tomb, the Jewish elders bribe the soldiers who had guarded the tomb to spread the rumor that Jesus' disciples took his body.

After the discovery of the empty tomb, the Gospels indicate that Jesus made a series of appearances to the disciples. These include the well known Doubting Thomas episode, where Thomas did not believe the resurrection until he was invited to put his finger into the holes made by the wounds in Jesus' hands and side; and the Road to Emmaus appearance where Jesus meets two disciples. The catch of 153 fish appearance includes a miracle at the Sea of Galilee, and thereafter Jesus encourages Apostle Peter to serve his followers.

The final post-resurrection appearance in the Gospel accounts is when Jesus ascends to Heaven where he remains with God the Father and the Holy Spirit. The Canonical Gospels include only brief mentions of the Ascension of Jesus, Luke 24:51 states that Jesus "was carried up into heaven". The ascension account is further elaborated in Acts 1:1-11 and mentioned 1 Timothy 3:16. In Acts 1:1-9, forty days after the resurrection, as the disciples look on, "he was taken up; and a cloud received him out of their sight." 1 Peter 3:22 describes Jesus as being on "the right hand of God, having gone into heaven".

The Acts of the Apostles also contain "post-ascension" appearances by Jesus. These include the vision by Stephen just before his death in Acts 7:55, and the road to Damascus episode in which Apostle Paul is converted to Christianity. The instruction given to Ananias in Damascus in Acts 9:10-18 to heal Paul is the last reported conversation with Jesus in the Bible until the Book of Revelation was written.

Title attributions

The New Testament attributes a wide range of titles to Jesus by the authors of the Gospels, by Jesus himself, a voice from Heaven (often assumed to be God) during the Baptism and Transfiguration, as well as various groups of people such as the disciples, and even demons throughout the narrative. The emphasis on the titles used in each of the four canonical Gospels gives a different emphasis to the portrayal of Jesus in that Gospel.

Two of the key titles used for Jesus in the New Testament are Christ and Son of God. The opening words in Mark 1:1 attribute both Christ and Son of God as titles, reaffirming the second title again in Mark 1:11. The Gospel of Matthew also begins in 1:1 with the Christ title and reaffirms it in Matthew 1:16. Beyond the declarations by the Gospel writers, titles are attributed in the narrative. The statement by Apostle Peter in Matthew 16:16 ("you are the Christ, the Son of the living God") is a key turning point in the Gospel narrative, where Jesus is proclaimed as both Christ and Son of God by his followers and he accepts both titles. The immediate declaration by Jesus that the titles were revealed to Peter by "my Father who is in Heaven" not only endorses both titles as divine revelation but includes a separate assertion of sonship by Jesus within the same statement.

In the Gospel of John, Jesus refers to himself as the Son of God far more frequently than in the Synoptic Gospels. In a number of other episodes Jesus claims sonship by referring to the Father, e.g. in Luke 2:49 when he is found in the temple a young Jesus calls the temple "my Father's house", just as he does later in John 2:16 in the Cleansing of the Temple episode. However, scholars still debate if Jesus specifically accepted divinity in these statements. In John 11:27 Martha tells Jesus "you are the Christ, the Son of God", signifying that both titles were later used (yet considered distinct) in the narrative. While the Gospel of John frequently uses the Son of God title, the Gospel of Luke emphasizes Jesus as a prophet.

One of the most frequent titles for Jesus in the New Testament is the Greek word ''Kyrios'' (κύριος) which may mean God, Lord or master and is used to refers to him over 700 times. In everyday Aramaic, ''Mari'' was a very respectful form of polite address, well above "Teacher" and similar to Rabbi. In Greek this has at times been translated as Kyrios. The Rabbi title is used in several New Testament episodes to refer to Jesus, but more often in the Gospel of John than elsewhere and does not appear in the Gospel of Luke at all. Although Jesus accepts this title in the narrative, in Matthew 23:1-8 he rejected the title of Rabbi for his disciples, saying: "But be not ye called Rabbi".

Many New Testament scholars state that Jesus claimed to be God through his frequent use of "I am" (''Ego eimi'' in Greek and ''Qui est'' in Latin). This term is used by Jesus in the Gospel of John on several occasions to refer to himself, seven times with specific titles. It is used in the Gospel of John both with or without a predicate. The seven uses with a predicate that have resulted in titles for Jesus are: ''Bread of Life'', ''Light of the World'', ''the Door'', ''the Good Shepherd'', ''the Resurrection of Life'', ''the Way, the Truth and the Life'', ''the Vine''. It is also used without a predicate, which is very unusual in Greek and Christologists usually interpret it as God's own self-declaration. In John 8:24 Jesus states: "unless you believe that I am you will die in your sins" and in John 8:59 the crowd attempts to stone Jesus in response to his statement that "Before Abraham was, I am". However, some scholars state that Jesus never made a direct claim to divinity.

The Gospel of John opens by identifying Jesus as the divine Logos in John 1:1-18. The Greek term Logos () is often translated as "the Word" in English. The identification of Jesus as the Logos which became Incarnate appears only at the beginning of the Gospel of John and the term Logos is used only in two other Johannine passages: 1 John 1:1 and Revelation 19:13. John's Logos statements build on each other: the statement that the Logos existed "at the beginning" asserts that as Logos Jesus was an eternal being like God; that the Logos was "with God" asserts the distinction of Jesus from God; and Logos "was God" states the unity of Jesus with God.

Some authors have suggested that other titles applied to Jesus in the New Testament had meanings in the 1st century quite different from those meanings ascribed today, e.g. “Son of David” is found elsewhere in Jewish tradition to refer to the heir to the throne.

Historical views

Existence of Jesus

The Christian gospels were written primarily as theological documents rather than historical chronicles. However, the question of the existence of Jesus as a historical figure should be distinguished from discussions about the historicity of specific episodes in the gospels, the chronology they present, or theological issues regarding his divinity. A number of historical non-Christian documents, such as Jewish and Greco-Roman sources, have been used in historical analyses of the existence of Jesus. Most critical historians agree that Jesus existed and regard events such as his baptism and his crucifixion as historical.

Robert E. Van Voorst states that the non-historicity of the existence of Jesus has always been controversial, and has consistently failed to convince scholars of many disciplines, and that classical historians, as well as biblical scholars now regard it as effectively refuted. Walter P. Weaver, among others, states that the denial of Jesus’ existence has never convinced any large number of people, in or out of technical circles.

Separate non-Christian sources used to establish the historical existence of Jesus include the works of first century Roman historians Flavius Josephus and Tacitus. Josephus scholar Louis H. Feldman has stated that few have doubted the genuineness of Josephus' reference. Bart D. Ehrman states that the existence of Jesus and his crucifixion by the Romans is attested to by a wide range of sources, including Josephus and Tacitus.

A very small number of modern scholars argue that Jesus never existed, but that view is a distinct minority, and a somewhat recent argument. Karl Rahner has observed that "in antiquity, even the most bitter enemies of Christianity never expressed doubts about the existence of Jesus." The ''Cambridge companion to Jesus'' states that the "farfetched theories that Jesus' existence was a Christian invention are highly implausible."

Constructing a historical view

Historians of Christianity analyze the gospels to try to discern the historical man on whom these stories are based. They compare what the gospels say to historical events relevant to the times and places where the gospels were written. They try to answer historical questions about Jesus, such as why he was crucified.

Biblical scholars have used the historical method to develop plausible reconstructions of Jesus' life. Since the 19th century, these scholars have constructed a Jesus different in ways from the image found in the gospels. Scholars of the “historical Jesus” distinguish their concept from the “Jesus Christ” of Christianity.

The principal sources of information regarding Jesus’ life and teachings are the three Synoptic Gospels. Scholars conclude the authors of the gospels wrote a few decades after Jesus’ crucifixion (between 65 – 100 AD/CE), in some cases using sources (the author of Luke-Acts references this explicitly). Historians of Christianity generally describe Jesus as a healer who preached the restoration of God's kingdom.

The English title of Albert Schweitzer’s 1906 book, ''The Quest of the Historical Jesus,'' is a label for the post-Enlightenment effort to describe Jesus using critical historical methods. Since the end of the 18th century, scholars have examined the gospels and tried to formulate historical biographies of Jesus. Contemporary efforts benefit from a better understanding of 1st-century Judaism, renewed Roman Catholic biblical scholarship, broad acceptance of critical historical methods, sociological insights, and literary analysis of Jesus' sayings. The historical outlook on Jesus relies on critical analysis of the Bible, especially the gospels. Many Biblical scholars have sought to reconstruct Jesus’ life in terms of the political, cultural, and religious crises and movements in late 2nd Temple Judaism and in Roman-occupied Palestine, including differences between Galilee and Judaea, and between different sects such as the Pharisees, Sadducees, Essenes and Zealots, and in terms of conflicts among Jews in the context of Roman occupation.

Languages and background

Jesus grew up in Galilee and much of his ministry took place there. The languages spoken in Galilee and Judea during the first century AD/CE include Aramaic, Hebrew and Greek, with Aramaic being the predominant language. Most scholars agree that during the early part of first century AD/CE Aramaic was the mother tongue of virtually all women in Galilee and Judae. Most scholars support the theory that Jesus spoke Aramaic and that he may have also spoken Hebrew and Greek.

Major milestones and activities

Baptism by John the Baptist

John the Baptist led a large apocalyptic movement. He demanded repentance and baptism. Jesus was baptized and later began his ministry. After John was executed, some of his followers apparently took Jesus as their new leader. Historians are nearly unanimous in accepting Jesus' baptism as a historical event.

Teaching

Jewish focus – Jesus taught among fellow Jews. Geza Vermes concludes that Jesus' message was exclusively for the Jews, while Gerd Theissen asserts that Jesus' message included themes related to the Gentiles being welcomed into the coming Kingdom.

Arrival of the Kingdom – Jesus taught about the Kingdom of God. He said that the age of the Kingdom had in some sense arrived, starting with the activity of John the Baptist.

Apocalyptic vision – Most scholars hold that the movement Jesus led was apocalyptic, expecting God to intervene imminently to restore Israel. John the Baptist's movement was apocalyptic, and Jesus began his public career as one of his students. Scholars commonly surmise that Jesus' eschatology was apocalyptic, like John's.

Parables – Jesus taught in pithy parables and with striking images. His teaching was marked by hyperbole and unusual twists of phrase. Jesus likened the Kingdom of Heaven to small and lowly things, such as yeast or a mustard seed, that have great effects. Significantly, he never described the Kingdom in military terms. He used his sayings to elicit responses from the audience, engaging them in discussion.

The family of God – Jesus repeatedly set himself at odds with traditional family duties in order to emphasize that the true family of a believer was God's family, forming a community of believers as children of God.

God as a loving father – Jesus placed a special emphasis on God as one's heavenly father. This teaching contrasts with the more common practice of depicting God as a king or lord.

Virtue of being childlike – Jesus was remarkable in stating that one must become like a child to enter the Kingdom of God.

Importance of faith and prayer – Jesus identified faith or trust in God as a primary spiritual virtue. Associated with this main theme, Jesus taught that one should rely on prayer and expect prayer to be effective.

Healing and exorcism – Jesus taught that his healings and exorcisms indicated that a new eschatological age had arrived or was arriving.

Crucifixion

Jewish and Roman authorities in Jerusalem were wary of Galilean patriots, many of whom advocated or launched violent resistance to Roman rule. The gospels demonstrate that Jesus, a charismatic leader regarded as a potential troublemaker, was executed on political charges. Jesus' criticism of the Temple, the disturbance he caused there, and his refusal to renounce claims of kingship convinced the Jewish high priest to allow Jesus to be transferred into Roman custody.

The Gospels report that Jesus foretold his own Passion, but, according to Geza Vermes, the confused and fearful actions of the disciples suggest that it came as a surprise to them.

Jewish religious movements in Jesus' day

Scholars refer to the religious background of the early 1st century to better reconstruct Jesus' life. Some scholars identify him with one or another group.

Pharisees were a powerful force in 1st-century Judaea. Early Christians shared several beliefs of the Pharisees, such as resurrection, retribution in the next world, angels, human freedom, and Divine Providence. After the fall of the Temple, the Pharisee outlook was established in Rabbinic Judaism. Some scholars speculate that Jesus was himself a Pharisee. In Jesus' day, the two main schools of thought among the Pharisees were the House of Hillel, which had been founded by the eminent Tanna, Hillel the Elder, and the House of Shammai. Jesus' assertion of hypocrisy may have been directed against the stricter members of the House of Shammai, although he also agreed with their teachings on divorce. Jesus also commented on the House of Hillel's teachings (Babylonian Talmud, Shabbat 31a) concerning the greatest commandment and the Golden Rule. Historians do not know whether there were Pharisees in Galilee during Jesus' life, or what they would have been like.

Sadducees were particularly powerful in Jerusalem. They accepted the written Law only, rejecting the traditional interpretations accepted by the Pharisees, such as belief in retribution in an afterlife, resurrection of the body, angels, and spirits. After Jesus caused a disturbance at the Temple, it was to have been the Sadducees who had him arrested and turned over to the Romans for execution. After the fall of Jerusalem, they disappeared from history.

Essenes were apocalyptic ascetics, one of the three (or four) major Jewish schools of the time, though they were not mentioned in the New Testament. Some scholars theorize that Jesus was an Essene, or close to them. Among these scholars is Pope Benedict XVI, who supposes in his book on Jesus that "it appears that not only John the Baptist, but possibly Jesus and his family as well, were close to the Qumran community."

Zealots were a revolutionary party opposed to Roman rule, one of those parties that, according to Josephus inspired the fanatical stand in Jerusalem that led to its destruction in the year 70 AD/CE. Luke identifies Simon, a disciple, as a "zealot", which might mean a member of the Zealot party (which would therefore have been already in existence in the lifetime of Jesus) or a zealous person. The notion that Jesus himself was a Zealot does not do justice to the earliest Synoptic material describing him.

Higher criticism and Christian scripture

Contemporary historians of Christianity use the historical-critical method (or higher criticism) to examine scripture for clues about the historical Jesus. They sort out sayings and events that are more likely to be genuine and use those to construct their portraits of Jesus. They use standard historical methods to discern who wrote each book, where and when they were written, what sources the authors used, what the authors' agendas were.

Biblical scholars hold that the works describing Jesus were initially communicated by oral tradition, and were not committed to writing until several decades after Jesus' crucifixion. After the original oral stories were written down in Greek, they were transcribed, and later translated into other languages. The books of the New Testament had mostly been written by 100 AD/CE, making them, at least the Synoptic Gospels, historically relevant. The Gospel tradition certainly preserves several fragments of Jesus' teaching. The Gospel of Mark is believed to have been written ''c.'' 70 AD/CE. Matthew is placed at being sometime after this date and Luke is thought to have been written between 70 and 100 AD/CE. According to the majority viewpoint, the gospels were written not by the evangelists identified by tradition but by non-eyewitnesses who worked with second-hand sources and who modified their accounts to suit their religious agendas.

Critical scholars consider scriptural accounts more likely when they are attested in multiple texts, plausible in Jesus' historical environment, and potentially embarrassing to the author's Christian community. The "criterion of embarrassment" holds that stories about events with aspects embarrassing to Christians (such as the denial of Jesus by Peter, or the fleeing of Jesus' followers after his arrest) would likely not have been included if those accounts were fictional. Sayings attributed to Jesus are deemed more likely to reflect his character when they are distinctive, vivid, paradoxical, surprising, and contrary to social and religious expectations, such as "Blessed are the poor". Short, memorable parables and aphorisms capable of being transmitted orally are also thought more likely to be authentic.

The earliest extant texts which refer to Jesus are Paul's letters (mid-1st century), which affirm Jesus' crucifixion. Keulman and Gregory hold that the Gospel of Thomas, a collection of 114 sayings of Jesus, predates the four orthodox gospels, and believe it may have been composed around mid-1st century.

A minority of prominent scholars, such as J. A. T. Robinson, have maintained that the writers of the gospels of Matthew, Mark and John were either apostles and eyewitness to Jesus' ministry and death, or were close to those who had been.

Classicist Michael Grant stated that standard historical criteria prevent one from rejecting the existence of a historical Jesus.

Professor of Divinity James Dunn describes the mythical Jesus theory as a ‘thoroughly dead thesis’.

Religious perspectives

By and large, the Jews of Jesus' day rejected his claim to be the Messiah, as do Jews today. For their part, Christian Church Fathers, Ecumenical Councils, Reformers, and others have written extensively about Jesus over the centuries. Christian sects and schisms have often been defined or characterized by competing descriptions of Jesus. Meanwhile, Gnostics, Mandaeans, Manichaeans, Muslims, Baha'is, and others have found prominent places for Jesus in their own religious accounts.

Christian views

Though Christian views of Jesus vary, it is possible to describe a general majority Christian view by examining the similarities between specific Catholic, Eastern Orthodox, and many Protestant doctrines found in their catechetical or confessional texts. Almost all Christian groups regard Jesus as the "Savior and Redeemer", as the Messiah (Greek: ''Christos''; English: Christ) prophesied in the Old Testament, who, through his life, death, and resurrection, restored humanity's communion with God in the blood of the New Covenant. His death on a cross is understood as the redemptive sacrifice: the source of humanity's salvation and the atonement for sin, which had entered human history through the sin of Adam. Christians profess that Jesus suffered death by crucifixion, and rose bodily from the dead in the definitive miracle that foreshadows the resurrection of humanity at the end of time, when Christ will come again to judge the living and the dead, resulting in either entrance into heaven or damnation.

Christians profess Jesus to be the only Son of God, the Lord, and the eternal Word (which is a translation of the Greek ''Logos''), who became man in the incarnation, so that those who believe in him might have eternal life. They further hold that he was born of the Virgin Mary by the power of the Holy Spirit in an event described as the miraculous virgin birth or incarnation. Christians believe that Christ is the true head of the one holy universal and apostolic church.

Orthodox Christians believe that the Godhead is triune, a "Trinity", and that Jesus, as the second person of the Trinity, is fully God. As the 6th-century Athanasian Creed says, the Trinity is "one God" and "three persons... and yet they are not three Gods, but one God." Some unorthodox Christian groups do not accept the doctrine of the Trinity, including The Church of Jesus Christ of Latter-day Saints (LDS Church), Unitarianism, Jehovah's Witnesses, Oneness Pentecostals, Sabbatarian Churches of God and the Christadelphians. (See also Nontrinitarianism.)

Christians consider the Gospel and other New Testament accounts of Jesus to be divinely inspired. Christian writers, such as Benedict XVI, proclaim the Jesus of the Gospels, discounting the historical reconstruction of Jesus as entirely inadequate.

Jewish views

Judaism, including Orthodox Judaism, Hareidi Judaism, Reform Judaism, Karaite Judaism, Conservative Judaism, and Reconstructionist Judaism, rejects the idea of Jesus being God, or a person of a Trinity, or a mediator to God. Judaism also holds that Jesus is not the Messiah, arguing that he had not fulfilled the Messianic prophecies in the Tanakh nor embodied the personal qualifications of the Messiah. According to Jewish tradition, there were no more prophets after Malachi, who lived centuries before Jesus and delivered his prophesies about 420 BC/BCE.

The Talmud includes stories which some consider accounts of Jesus in the Talmud, although there is a spectrum from scholars, such as Maier (1978), who considers that only the accounts with the name ''Yeshu'' refer to the Christian Jesus, and that these are late redactions, to scholars such as Klausner (1925), who suggested that accounts related to Jesus in the Talmud may contain traces of the historical Jesus. However the majority of contemporary historians disregard this material as providing information on the historical Jesus. Many contemporary Talmud scholars view these as comments on the relationship between Judaism and Christians or other sectarians, rather than comments on the historical Jesus.

The ''Mishneh Torah'', an authoritative work of Jewish law, provides the last established consensus view of the Jewish community, in ''Hilkhot Melakhim'' 11:10–12 that Jesus is a "stumbling block" who makes "the majority of the world err to serve a divinity besides God". Because, is there a greater stumbling-block than this one? So that all of the prophets spoke that the Messiah redeems Israel, and saves them, and gathers their banished ones, and strengthens their commandments. And this one caused (nations) to destroy Israel by sword, and to scatter their remnant, and to humiliate them, and to exchange the Torah, and to make the majority of the world err to serve a divinity besides God. However, the thoughts of the Creator of the world — there is no force in a human to attain them because our ways are not God's ways, and our thoughts not God's thoughts. And all these things of Jesus the Nazarene, and of (Muhammad) the Ishmaelite who stood after him — there is no (purpose) but to straighten out the way for the King Messiah, and to restore all the world to serve God together. So that it is said, "Because then I will turn toward the nations (giving them) a clear lip, to call all of them in the name of God and to serve God (shoulder to shoulder as) one shoulder." Look how all the world already becomes full of the things of the Messiah, and the things of the Torah, and the things of the commandments! And these things spread among the far islands and among the many nations uncircumcised of heart.}}

According to Conservative Judaism, Jews who believe Jesus is the Messiah have "crossed the line out of the Jewish community". Reform Judaism, the modern progressive movement, states "For us in the Jewish community anyone who claims that Jesus is their savior is no longer a Jew and is an apostate".

Islamic views

In Islam, Jesus (Arabic: عيسى; `Īsā) is considered to be a Messenger of God and the Messiah who was sent to guide the Children of Israel with the Gospel. Jesus is seen in Islam as a precursor to Muhammad, and is believed by Muslims to have foretold the latter's coming. Jesus is mentioned more times in the Qur'an, by name, than Muhammad. According to the Qur'an, believed by Muslims to be God's final revelation, Jesus was born to Mary as the result of virginal conception, and was given the ability to perform miracles. Islamic traditions narrate that he will return to earth near the day of judgement to restore justice and defeat the Antichrist.

Ahmadiyya views

The Ahmadiyya Movement considers Jesus a mortal man who died a natural death. According to the early 20th century writings of Mirza Ghulam Ahmad (the founder of the Ahmadiyya movement), Jesus survived his ordeal on the cross, and after his apparent death and resurrection, he fled Palestine and migrated eastwards to further teach the gospels. Jesus eventually died a natural death of old age in India – Kashmir – and is believed to be buried at Roza Bal.

Although the view of Jesus having migrated to India has also been researched in the publications of independent historians with no affiliation to the movement, the Ahmadiyya Movement are the only religious organization to adopt these views as a characteristic of their faith. The general notion of Jesus in India is older than the foundation of the movement, and is discussed at length by Grönbold and Klatt.

The movement also interprets the second coming of Christ prophesied in various religious texts would be that of a person "similar to Jesus" (''mathīl-i ʿIsā''). Thus, Ahmadi's consider that the founder of the movement and his prophetical character and teachings were representative of Jesus and subsequently a fulfillment of this prophecy.

Bahá'í views

The Bahá'í Faith, founded in 19th-century Persia, considers Jesus, along with Muhammad, the Buddha, Krishna, and Zoroaster, and other messengers of the great religions of the world to be Manifestations of God (or prophets), with both human and divine stations.

God is one and has manifested himself to humanity through several historic Messengers. Bahá'ís refer to this concept as Progressive Revelation, which means that God's will is revealed to mankind progressively as mankind matures and is better able to comprehend the purpose of God in creating humanity. In this view, God's word is revealed through a series of messengers: Moses, Jesus, Mohammed, Bahá'u'lláh (the founder of the Bahá'í Faith) among them. In the Book of Certitude, Bahá'u'lláh claims that these messengers have a two natures: divine and human. Examining their divine nature, they are more or less the same being. However, when examining their human nature, they are individual, with distinct personality. For example, when Jesus says "I and my Father are one", Bahá'ís take this quite literally, but specifically with respect to his nature as a Manifestation. When Jesus conversely stated "...And the Father himself, which hath sent me, hath borne witness of me", Bahá'ís see this as a simple reference to the individuality of Jesus. This divine nature, according to Bahá'u'lláh, means that any Manifestation of God can be said to be the return of a previous Manifestation, though Bahá'ís also believe that some Manifestations with specific missions return with a "new name", and a different, or expanded purpose. Bahá'ís believe that Bahá'u'lláh is, in both respects, the return of Jesus.

Buddhist views

Buddhists' views of Jesus differ. Some Buddhists, including Tenzin Gyatso, the 14th Dalai Lama regard Jesus as a bodhisattva who dedicated his life to the welfare of human beings. The 14th century Zen master Gasan Jōseki indicated that the sayings of Jesus in the Gospels were written by an enlightened man.

Hindu views

In a letter to his daughter Indira Gandhi, Jawaharlal Nehru wrote, "All over Central Asia, in Kashmir and Ladakh and Tibet and even farther north, there is a strong belief that Jesus or Isa travelled about there."

During the "lost years" not mentioned in the New Testament, Jesus reportedly studied in Nalanda and further in Tibet.

Other views

Mandaeanism, a very small Mideastern, Gnostic sect that reveres John the Baptist as God's greatest prophet, regards Jesus as a false prophet of the false Jewish god of the Old Testament, Adonai, and likewise rejects Abraham, Moses, and Muhammad.

Manichaeism accepted Jesus as a prophet, along with Gautama Buddha and Zoroaster.

The New Age movement entertains a wide variety of views on Jesus. The creators of ''A Course In Miracles'' claim to trance-channel his spirit. However, the New Age movement generally teaches that Christhood is something that all may attain. Theosophists, from whom many New Age teachings originated (a Theosophist named Alice A. Bailey invented the term ''New Age''), refer to Jesus of Nazareth as the Master Jesus and believe he had previous incarnations.

Many writers emphasize Jesus' moral teachings. Garry Wills argues that Jesus' ethics are distinct from those usually taught by Christianity. The Jesus Seminar portrays Jesus as an itinerant preacher who taught peace and love, rights for women and respect for children, and who spoke out against the hypocrisy of religious leaders and the rich. Thomas Jefferson, one of the Founding Fathers of the United States and a deist, created the Jefferson Bible entitled "The Life and Morals of Jesus of Nazareth" that included only Jesus' ethical teachings because he did not believe in Jesus' divinity or any of the other supernatural aspects of the Bible.

See also

General topics

* Christian mythology

* INRI (stands for "Jesus the Nazarene, the King of the Jews")

Views on Jesus

* Jesusism

* Jews for Jesus

* Pauline Christianity

* Rejection of Jesus

* Historicity of Jesus

* Lost years of Jesus

New Testament Jesus

* King of Kings

* Life of Jesus in the New Testament

* Race of Jesus

Jesus and history

* Apostolic succession

* Christian apologetics

Related lists

* List of books about Jesus

* List of founders of religious traditions

* List of messiah claimants

* List of people claimed to be Jesus

* List of people who have been considered deities

Notes

References

The Bible

Allison, Dale. ''Jesus of Nazareth: Millenarian Prophet.'' Minneapolis: Augsburg Fortress, 1999. ISBN 0-8006-3144-7

Brown, Raymond E. ''An Introduction to the New Testament.'' New York: Doubleday, 1997. ISBN 0-385-24767-2

Cohen, Shaye J.D.. ''From the Maccabees to the Mishnah''. Philadelphia: Westminster Press, 1987. ISBN 978-0-664-21911-6

Cohen, Shaye J.D. ''The Beginnings of Jewishness: Boundaries, Varieties, Uncertainties.'' Berkeley: University of California Press, 2001. ISBN 0-520-22693-3

Crossan, John Dominic.

* ''The Historical Jesus: The Life of a Mediterranean Jewish Peasant.'' New York: HarperSanFrancisco, 1993. ISBN 0-06-061629-6

* ''Who Killed Jesus?: exposing the roots of anti-semitism in the Gospel story of the death of Jesus''. San Francisco: HarperSanFrancisco, 1995. ISBN 978-0-06-061671-7

Davenport, Guy; and Urrutia, Benjamin (trans.) ''The Logia of Yeshua: The sayings of Jesus''. Washington, DC: Counterpoint, 1996. ISBN 978-1-887178-70-9

De La Potterie, Ignace. ''The hour of Jesus: The passion and the resurrection of Jesus according to John''. New York: Alba House, 1989. ISBN 978-0-8189-0575-9

Durant, Will. ''Caesar and Christ.'' New York: Simon and Schuster, 1944. ISBN 0-671-11500-6

Ehrman, Bart. ''The Lost Christianities: The Battles for Scripture and the Faiths We Never Knew.'' New York: Oxford University Press, 2003. ISBN 0-19-514183-0

Ehrman, Bart. ''The New Testament: A Historical Introduction to the Early Christian Writings.'' New York: Oxford University Press, 2003. ISBN 0-19-515462-2

Fredriksen, Paula. ''Jesus of Nazareth, King of the Jews: A Jewish Life and the Emergence of Christianity.'' New York: Vintage, 2000. ISBN 0-679-76746-0

Fredriksen, Paula. ''From Jesus to Christ: The origins of the New Testament images of Christ.'' New Haven: Yale University Press, 2000. ISBN 978-0-300-08457-3

Finegan, Jack. ''Handbook of Biblical Chronology'', revised ed. Peabody, MA: Hendrickson Publishers, 1998. ISBN 1-56563-143-9

Fuller, Reginald H., ''The Foundations of New Testament Christology''. New York: Scribners, 1965. ISBN 0-227-17075-X

Meier, John P., ''A Marginal Jew: Rethinking the Historical Jesus'', New York: Anchor Doubleday,

: V. 1, ''The Roots of the Problem and the Person'', 1991. ISBN 0-385-26425-9 : V. 2, ''Mentor, Message, and Miracles'', 1994. ISBN 0-385-46992-6 : V. 3, ''Companions and Competitors'', 2001. ISBN 0-385-46993-4

O'Collins, Gerald. ''Interpreting Jesus.'' "Introducing Catholic theology". London: G. Chapman; Ramsey, NJ: Paulist Press, 1983. ISBN 978-0-8091-2572-2

Pelikan, Jaroslav. ''Jesus Through the Centuries: His Place in the History of Culture.'' New Haven: Yale University Press, 1999. ISBN 0-300-07987-7

Robinson, John A. T. ''Redating the New Testament.'' Eugene, OR: Wipf & Stock, 2001 (original 1977). ISBN 1-57910-527-0.

Sanders, E.P. ''The Historical Figure of Jesus.'' London: Allen Lane Penguin Press, 1993. ISBN 978-0-7139-9059-1

Sanders, E.P. ''Jesus and Judaism.'' Minneapolis: Fortress Press, 1987. ISBN 0-8006-2061-5

Vermes, Géza. ''Jesus in his Jewish Context.'' Minneapolis: Augsburg Fortress, 2003. ISBN 0-8006-3623-6

Vermes, Géza. ''Jesus the Jew: A Historian's Reading of the Gospels.'' Minneapolis: Augsburg Fortress, 1981. ISBN 0-8006-1443-7

Vermes, Géza. ''The Religion of Jesus the Jew.'' Minneapolis: Augsburg Fortress, 1993. ISBN 0-8006-2797-0

Wilson, A.N. ''Jesus.'' London: Pimlico, 2003. ISBN 0-7126-0697-1

Wright, N.T. ''Jesus and the Victory of God.'' Minneapolis: Augsburg Fortress, 1997. ISBN 0-8006-2682-6

Wright, N.T. ''The Resurrection of the Son of God: Christian Origins and the Question of God.'' Minneapolis: Augsburg Fortress, 2003. ISBN 0-8006-2679-6

External links

Complete Sayings of Jesus Christ In Parallel Latin & English

"Jesus Christ." Encyclopædia Britannica. 2009. Encyclopædia Britannica Online. 12 Nov. 2009

''From Jesus to Christ: The First Christians'' — documentary about Jesus' life and the early Church.

The Jewish Roman World of Jesus

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ace:Isa af:Jesus van Nasaret als:Jesus Christus am:ኢየሱስ ang:Iesus ab:Иесуа Қьырста ar:يسوع an:Chesús de Nazaret arc:ܝܫܘܥ ast:Xesús az:İsa bm:Yesu Krista bn:যিশু zh-min-nan:Iâ-so͘ ba:Ғайса be:Ісус Хрыстос be-x-old:Ісус Хрыстос bcl:Hesukristo bi:Jisas Kraes bo:ཡེ་ཤུ། bs:Isus br:Jezuz Nazaret bg:Исус Христос bxr:Иисус Христос ca:Jesús de Natzaret cv:Иисус Христос ceb:Jesus cs:Ježíš Kristus cbk-zam:Jesus ny:Yesu Kristu tum:Yesu Khristu co:Gesù Cristu cy:Iesu da:Jesus pdc:Yeesus Grischdus de:Jesus von Nazaret dv:އީސާގެފާނު nv:Doodaatsaahii (Jíísas) dsb:Jezus Kristus et:Jeesus el:Ιησούς Χριστός eml:Gesü es:Jesús de Nazaret eo:Jesuo Kristo ext:Jesucristu eu:Jesus Nazaretekoa ee:Yesu fa:عیسی hif:Jesus fo:Jesus fr:Jésus de Nazareth fy:Jezus Kristus fur:Jesus ga:Íosa Críost gd:Ìosa Chrìosd gl:Xesús de Nazareth gan:耶穌 got:𐌹𐌴𐍃𐌿𐍃 𐍇𐍂𐌹𐍃𐍄𐌿𐍃/Iesus Xristus hak:Yâ-sû ko:예수 ha:Isa Almasihu hy:Հիսուս hi:ईसा मसीह hsb:Jězus hr:Isus ig:Jisọs Kraịst ilo:Jesus id:Yesus ia:Jesus Christo iu:ᐱᐅᓕᑦᓯᔨ/piulitsiji os:Йесо Чырысти xh:UYesu Kristu is:Jesús it:Gesù he:ישו jv:Yesus Kristus kl:Jiisusi-Kristus kn:ಯೇಸು ಕ್ರಿಸ್ತ ka:იესო ქრისტე kk:Иса Мәсіх kw:Yesu Krist rw:Yezu Kirisitu rn:Yezu Kirisitu sw:Yesu kv:Исус Кристос kg:Yesu ht:Jezi ku:Îsa lad:Yeshu lbe:Эса идавс lo:ພະເຍຊູ la:Iesus lv:Jēzus Kristus lb:Jesus vun Nazaret lt:Jėzus Kristus lij:Gesû Cristo li:Zjezus Christus jbo:iesus lg:Jesu Kristo lmo:Gesü de Nazaret hu:Jézus mk:Исус Христос mg:Jesoa ml:യേശു mt:Ġesù mi:Ihu Karaiti mr:येशू ख्रिस्त arz:يسوع ms:Yesus Kristus cdo:Ià-sŭ mwl:Jasus mn:Есүс Христ my:ခရစ်တော်၊ ယေရှု nah:Yeshua Christós na:Jesu Kristo fj:Jisu Karisito nl:Jezus (traditioneel-christelijk) nds-nl:Jezus Christus ja:イエス・キリスト nap:Gèsù pih:Jesus no:Jesus Kristus nn:Jesus nrm:Jésus-Chrît oc:Jèsus mhr:Исус Христос uz:Iso Masih pa:ਈਸਾ ਮਸੀਹ pnb:یسوع pap:Hesus ps:عیسی pms:Gesù ëd Nàsaret tpi:Jisas nds:Jesus Christus pl:Jezus Chrystus pt:Jesus ty:Iesu Mesia ksh:Jesus Christus ro:Isus din Nazaret rm:Jesus da Nazaret qu:Jesus rue:Ісус Хрістос ru:Иисус Христос sah:Исус sm:Iesu Keriso sc:Gesùs sco:Jesus Christ sq:Jezusi scn:Gesù Cristu si:ජේසුස් තුමා simple:Jesus ss:Bukhristu sk:Ježiš Kristus cu:Їисъ Хрїстъ sl:Jezus Kristus szl:Jezus Kristus so:Ciise srn:Jesus Christus sr:Исус sh:Isus fi:Jeesus sv:Jesus tl:Hesus ta:இயேசு கிறித்து kab:Ɛisa tt:Ğaysa te:యేసు th:พระเยซู tg:Исо to:Sīsū Kalaisi tr:İsa tk:Isa Pygamber tw:Yesu Kristo uk:Ісус Христос ur:عیسیٰ علیہ السلام ug:ئەيسا مەسىھ za:Yesu vec:Jesu vi:Giê-su fiu-vro:Jeesus vls:Jezus van Nazareth war:Hesus wo:Yéesu-kristaa wuu:耶稣 yi:יעזוס yo:Jésù zh-yue:耶穌 bat-smg:Jiezos Krėstos zh:耶稣

Coordinates	54°0′14″N19°18′16″N
name	Tina Turner
background	solo_singer
birth name	Anna Mae Bullock
alias	Tina Turner
birth date	November 26, 1939
birth place	Nutbush, Tennessee, United States
occupation	Singer, dancer, author, actress
genre	Rock, folk rock, rock pop, pop, soul, gospel
instrument	Vocals
years active	1958–present
label	EMI, United Artists, Capitol, Parlophone, Virgin
associated acts	The Ike & Tina Turner Revue }}

Tina Turner (born Anna Mae Bullock; November 26, 1939) is an American singer and actress whose career has spanned more than 50 years. She has won numerous awards and her achievements in the rock music genre have earned her the title The Queen of Rock 'n' Roll. Turner started out her music career with husband Ike Turner as a member of the Ike & Tina Turner Revue. Success followed with a string of hits including "River Deep, Mountain High" and the 1971 hit "Proud Mary". With the publication of her autobiography ''I, Tina'' (1986), Turner revealed severe instances of spousal abuse against her by Ike Turner prior to their 1976 split and subsequent 1978 divorce. After virtually disappearing from the music scene for several years following her divorce from Ike Turner, she rebuilt her career, launching a string of hits beginning in 1983 with the single "Let's Stay Together" and the 1984 release of her fifth solo album ''Private Dancer''.

Her musical career led to film roles, beginning with a prominent role as The Acid Queen in the 1975 film ''Tommy'', and an appearance in ''Sgt. Pepper's Lonely Hearts Club Band''. She starred opposite Mel Gibson as Aunty Entity in ''Mad Max Beyond Thunderdome'' for which she received the NAACP Image Award for Outstanding Actress in a Motion Picture, and her version of the film's theme, "We Don't Need Another Hero", was a hit single. She appeared in the 1993 film ''Last Action Hero''.

One of the world's most popular entertainers, Turner has been called the most successful female rock artist and was named "one of the greatest singers of all time" by ''Rolling Stone''. Her combined album and single sales total approximately 180 million copies worldwide. She has sold more concert tickets than any other solo music performer in history. She is known for her energetic stage presence, powerful vocals, career longevity, and widespread appeal. In 2008, Turner left semi-retirement to embark on her ''Tina!: 50th Anniversary Tour''. Turner's tour became one of the highest selling ticketed shows of 2008-2009. Turner was born a Baptist, but converted to Buddhism and credits the spiritual chants with giving her the strength that she needed to get through the rough times. Rolling Stone ranked her at 63 on their 100 greatest artists of all time and consider her the ''Queen of the Rock and Roll''.

Early life

Anna Mae Bullock was born in Nutbush, an unincorporated area in Haywood County, Tennessee, on November 26, 1939, the daughter of Zelma Bullock (née Currie), a factory worker, and Floyd Richard Bullock, a Baptist deacon, farm overseer and factory worker. She is of African American, European and a small fraction Native American descent. Bullock long believed her mother had significant Native American ancestry, specifically Navajo and Cherokee. Bullock attended Flag Grove School in Haywood County, Tennessee (the land for the school was sold below market value to the school trustees by Bullock's great great-uncle in 1889). Anna Mae's older sister is named (Ruby) Alline. Their parents took Alline with them when they moved to St. Louis, Missouri, and left younger Anna behind with the grandmother. When Anna was a teenager, she joined her mother and sister in St. Louis following her grandmother's death.

Ike & Tina Turner Revue

In St. Louis, Bullock attended Sumner High School. Around this time, Bullock's sister was taking her to several nightclubs in the city. At Club Imperial one night, Bullock met Mississippi-born rhythm and blues musician Ike Turner and later asked him if she could sing for him. Ike was initially skeptical, but after much persistence on Bullock's part, he decided to let her perform for him. Thus, Bullock became an occasional vocalist in Ike's shows at the age of 18. Going by the name "Little Ann", Bullock was also the spotlight of a soul revue led by Ike Turner and his Kings of Rhythm band.

Mainstream success

In 1960, when a singer scheduled to record the song, "A Fool in Love", did not appear, Bullock stepped in and recorded the vocals instead. "A Fool in Love" was a huge R&B; hit reaching No. 2, crossing over to the top 30 of the US pop chart. Ike changed Bullock's name to Tina Turner and that of his band to ''The Ike & Tina Turner Revue''. In 1962, the two married in Tijuana, Mexico. (According to Tina's bio on web site, the couple married in 1958.)

Turner raised four sons — Ike Jr. and Michael (from Ike's previous relationship), Craig (born 1958, from her earlier relationship with Raymond Hill, a saxophone player in Ike's band) and Ronald (fathered by Ike; born 1961).

Throughout the 1960s and into the 1970s, Tina and Ike rose to stardom. As times and musical styles changed, Tina developed a unique stage persona which thrilled audiences of the group's live concerts. Tina and the Revue's backup singers, the Ikettes, wove intricate and electrifying dance routines into their performances and influenced many other artists, including Mick Jagger (for whose 1966 UK tour they opened).

Tina and Ike Turner recorded hits in the 1960s that include "A Fool in Love", "It's Gonna Work Out Fine", "I Idolize You", and "River Deep, Mountain High" with producer Phil Spector in his Wall of Sound style. By the end of the decade, the couple incorporated modern rock styles into their act and began including their interpretations of "Come Together", "Honky Tonk Woman", and "I Want to Take You Higher" to their stage show.

Their high-energy cover version of Creedence Clearwater Revival's 1968 "Proud Mary" remains Turner's signature hit and one of her longest enduring standards. "Proud Mary" was the duo's greatest commercial success, peaking at No. 4 on the Billboard Hot 100 in March 1971. The single eventually won a Grammy for Best R&B; Vocal Performance by a Duo or Group.

Decline in popularity

While many of its original recordings failed to make the charts, the Ike and Tina Turner Revue was lauded by the Rolling Stones, David Bowie, Sly Stone, Janis Joplin, Cher, James Brown, Ray Charles, Elton John and Elvis Presley. A one night gig at a small, predominantly black supper club could be followed in the same week by a show at a major venue in Las Vegas or a national TV appearance. Ike acted as the group's manager and musical director, making all decisions and ruling the act with an iron fist. While he was a fine musician and an early rock 'n' roll influence, Ike's control of the Revue's management, recording contracts and performances eventually led to their decline as his drug abuse worsened. This controlling (and often violent) atmosphere caused the musicians and backup singers to come and go frequently. Tina later reported being isolated and physically abused by Ike on a regular basis for most of their marriage.

By the 1970s, Tina's personal life and marriage were falling apart. Ike's drug use led to increasingly erratic and physically abusive behavior. Their act was losing speed largely due to Ike's refusal to accept outside management of their recording or touring, as well as the cost of maintaining his allegedly voracious cocaine habit. Touring dates began to decline and record sales were low; their last success was "Nutbush City Limits", a song penned by Tina Turner about her home town, that reached No. 22 on the Hot 100 and No. 4 in the United Kingdom in 1973.

Having opened his own recording studio, Bolic Sound, following the lucrative success of "Proud Mary", Ike produced Tina's first solo album, ''Tina Turns the Country On'' in 1974. It failed to make an impact on the charts, as did Tina's follow-up solo album ''Acid Queen'' (1975), which was released to tie in with Tina's critically acclaimed big-screen debut in the The Who's rock opera, ''Tommy''.

Tina and Ike had a violent fight before an appearance at the Dallas Statler Hilton in July 1976, where Tina was again physically abused. She left Ike that day, fleeing with nothing more than thirty-six cents and a Mobil gas station credit card in her possession. She spent the next few months hiding from Ike while staying with various friends.

Tina would later credit her new-found Nichiren Buddhist faith and chanting Nam Myoho Renge Kyo, which she adopted while visiting a friend in 1974, with giving her the courage to strike out on her own. By walking out on Ike in the middle of a tour, she learned she was legally responsible to tour promoters for the canceled tour. Needing to earn a living, she became a solo performer, supplementing her income with TV appearances on shows such as ''The Hollywood Squares'', ''Donny and Marie'', ''The Sonny & Cher Show'' and ''The Brady Bunch Hour''.

The divorce was made final in 1978 after sixteen years of marriage. Tina later accused Ike of years of severe spousal abuse and rampant drug addiction in her autobiography ''I, Tina'' that was later adapted for the film ''What's Love Got to Do with It?''. In the divorce, she completely parted ways with him retaining only her stage name and assuming responsibility for the debts incurred by the canceled tour as well as a significant IRS lien.

Life after the Revue

In 1978, Tina released her third solo album (and her first album since her separation from Ike) entitled ''Rough'' on EMI Records. It was a departure from the funky rhythm and blues sound of the Revue, and featured strong readings of rock songs, demonstrating the direction she wanted her musical career to progress. The album did not sell well and received no certifications. 1979's disco-infused ''Love Explosion'' album also failed on the charts.

Tina continued to perform shows around the United States and Europe but without any hit albums, her career continued a downward spiral. In 1982, she teamed up with B.E.F. for a remake of the Temptations' "Ball of Confusion". The producers were impressed by the recording so they persuaded her to record a cover of Al Green's ''Let's Stay Together''.

With the underwhelming performance of "Rough" and "Love Explosion", EMI Records parted ways with Turner. She was unable to immediately secure another major label deal as many US and UK labels felt her popularity had passed. Turner divided her time between appearing at small venues in the US and UK (mainly Las Vegas) to keep herself in the public eye, and she remained quite popular as a stage act.

Return to prominence

In December 1983, Turner's cover of "Let's Stay Together" hit No. 6 in the UK and also became a hit in several other European countries. In March 1984, "Let's Stay Together" hit No. 26 on the US Billboard 100 singles chart. The song entered the top-5 on both the R&B; and Dance charts.

In 1984, Turner staged what ''Ebony'' magazine called an "amazing comeback". The album ''Private Dancer'' was released in June 1984, and the hit "Let's Stay Together" would be included on the album.

The second single, "What's Love Got to Do with It", peaked at number one in the US and number three in the UK. It became Turner's only number-one hit in the US.

The single hit the top ten in several European countries. ''Private Dancer'' went on to sell five million copies in the US, and a total of 11 million copies worldwide, though some sources stated the album has sold over twenty million making it her most successful album. Besides "Let's Stay Together" and "What's Love Got to Do With It", the album also yielded the singles "Better Be Good To Me" (US No. 5, UK No. 45); "Private Dancer" (US No. 7, UK No. 26); "I Can't Stand The Rain" (UK No. 57); and "Show Some Respect" (US No. 37). Turner would later win an MTV Video Music Award, two American Music Awards and four Grammy Awards. In February 1985, Turner embarked on her first solo world tour, the Private Dancer Tour, which saw her performing in North America, Asia, Europe, and Australia. She also collaborated on the USA For Africa song "We Are The World" which helped famine victims in Africa.

After the success of ''Private Dancer'', Turner accepted the role of Aunty Entity, the ruler of Bartertown, in the motion picture ''Mad Max Beyond Thunderdome''. Upon its release, the film grossed $36 million and Turner received the NAACP Image Award for Outstanding Actress. In July, Turner performed at Live Aid alongside Mick Jagger. In August, the first single "We Don't Need Another Hero" was released to promote the soundtrack for ''Mad Max Beyond Thunderdome''. The single became a hit for Turner, reaching number two in America and number three in the UK. The song received a Grammy nomination for Best Female Pop Vocal and received a nomination for a Golden Globe Award for Best Original Song. The soundtrack was released and reached the top forty in the US and No. 47 in Canada, and sold one million copies worldwide. In October another Turner soundtrack single, "One of the Living" (US No. 15, UK No. 55), was released. It later won a Grammy Award for Best Female Rock Vocal Performance. In November, a new single was released entitled "It's Only Love", a duet with Bryan Adams. It received a Grammy nomination for Best Rock Performance by a Duo or Group with Vocal.

Subsequent releases

Turner continued her widely successful solo career releasing the album, ''Break Every Rule'', in 1986. That same year, Turner published her autobiography, ''I, Tina'', which she talked about her early life and volatile marriage to Ike Turner. Later that summer, the singer received a star on the Hollywood Walk of Fame. Turner's ''Break Every Rule'' yielded the US singles of: "Typical Male", "Two People", "Back Where You Started", "What You Get Is What You See", "Break Every Rule", and "Afterglow". ("Typical Male" and "What You Get Is What You See" were the two singles to crack the US top twenty). The album sold approximately four million copies worldwide, with two million of those in the US. In March of the following year, Turner embarked on her Break Every Rule Tour in Munich, Germany. On January 16, 1988, Turner made history when she entered the Guinness World Records alongside Paul McCartney performing in front of the largest paying audience (over 184,000) to see a solo artist in Maracanã Stadium, Rio de Janeiro, Brazil. In April, Turner's double live album, ''Tina Live in Europe'', was released. In late 1989, Turner released her seventh studio album, ''Foreign Affair'', which included the international smash, "The Best". The single became one of Turner's signature singles. In 1990, she embarked on a hugely successful European tour to promote the album playing to nearly four million fans and touring over 121 shows in Europe.

In 1991, Ike and Tina Turner were inducted into the Rock & Roll Hall of Fame. Phil Spector accepted the award on their behalf. That same year, Turner released a compilation album, ''Simply the Best''. Her modern dance-pop cover of "Nutbush City Limits" hit the top thirty in the UK. In 1993, Turner's life story was turned into a box-office film, ''What's Love Got to Do with It?''. Based on ''I, Tina'', the film painted a dark picture of Turner's marriage to singer Ike Turner and her overcoming the marriage through Nichiren Buddhism and chanting Nam Myoho Renge Kyo. While the film was given mixed reviews, its leading actors Angela Bassett, who played Tina, and Laurence Fishburne, who played Ike, ended up with Academy Award nominations for Best Actress and Best Actor, respectively, for their roles. Turner supervised the film's soundtrack, re-recording several songs from her Ike Turner days including "A Fool in Love", "It's Gonna Work Out Fine", "Nutbush City Limits" and "Proud Mary", but otherwise remained uninvolved with the making of the film, and had no interest in seeing it, telling an interviewer "Why would I want to see Ike Turner beat me up again? I haven't dwelled on it; it's all in the past where it belongs." She recorded a cover of The Trammps' "Disco Inferno" and two newer songs, the Lulu cover, "I Don't Wanna Fight" and the R&B; ballad, "Why Must We Wait Until Tonight" (written by Bryan Adams). The soundtrack went platinum in America and yielded Turner's final top ten U.S. single, "I Don't Wanna Fight", which peaked at number nine. Later that year, Turner went out on a sold-out U.S. tour, her first in seven years, to promote the soundtrack. Afterwards, Turner moved to Switzerland and took a year off from the road at the end of the tour. In 1995, Turner returned to recording with the title track for the James Bond film, ''Goldeneye'', written by U2's Bono and The Edge. "Goldeneye" hit the top ten in several European countries. In 1996, Turner's ''Wildest Dreams'' album was released. Due to its later successful world tour and a commercial where she promoted Hanes hosiery, the album hit gold in the U.S. while it went platinum in Europe based on the success of singles such as "Whatever You Want", the cover of John Waite's "Missing You", "Something Beautiful Remains" and the Barry White duet, "In Your Wildest Dreams". In May 1996, Turner embarked on a year-long world tour which again broke concert ticket sales records. The tour lasted into April 1997 and grossed a combined total of $130 million in sales. At the end of the year, Turner and one of her musicians co-wrote an English version of the Italian ballad "Cose della vita" with Italian singer Eros Ramazzotti. Their duet became a European hit. In April 1999, Turner opened at the VH-1 special, ''Divas Live '99'', performing several of her 1980s hits and performing with both Elton John and Cher to "Proud Mary". Turner later remarked that she was recording a new album. In November 1999, Turner released the dance single "When the Heartache Is Over", its parent album, "Twenty Four Seven", was released in Europe the following month. In February 2000, the album was released in America and was certified Gold by the RIAA. Later that year, Turner went out on one of her most successful tours of her career. By tour's end, the Twenty Four Seven Tour had become the highest-grossing tour of 2000 according to Pollstar grossing over $100 million. Later, Guinness World Records announced that Turner had sold more concert tickets than any other solo concert performer in music history.

Recent years

In 2002, Tennessee State Route 19 between Brownsville and Nutbush was named "Tina Turner Highway". In 2003, she teamed up with Phil Collins to record the song "Great Spirits" for the Disney film ''Brother Bear''.

In 2004, Turner released a new compilation, ''All the Best'', and released the single "Open Arms". The song became a modestly successful European hit and a modest R&B; hit in America. In 2005, Turner briefly performed on shows such as ''The Oprah Winfrey Show'' and ''The View''. ''All the Best'' became Turner's first album to go platinum in the U.S. in over eleven years.

At the end of the year, Turner was recognized by the Kennedy Center Honors at the John F. Kennedy Center for the Performing Arts in Washington, D.C. and was elected to join an elite group of entertainers. President Bush commented on Turner's "natural skill, the energy and sensuality", and referred to her legs as "the most famous in show business". Several artists paid tribute to her that night including Oprah Winfrey, Melissa Etheridge (who performed "River Deep - Mountain High" , Queen Latifah (who performed "What's Love Got to Do with It?"), Beyoncé (who performed "Proud Mary"), and the Reverend Al Green (who performed "Let's Stay Together"). Winfrey stated, "We don't need another hero. We need more heroines like you, Tina. You make me proud to spell my name w-o-m-a-n," and "Tina Turner didn't just survive, she triumphed." In November, Turner released ''All the Best - Live Collection'' and it was certified platinum by the RIAA.

In early 2006, the ''All the Invisible Children'' soundtrack was released. Turner sang "Teach Me Again" from the ''All the Invisible Children'' soundtrack with Elisa charted at No. 1 in Italy. In May 2007, Turner returned to the stage to headline a benefit concert for the Cauldwell Children's Charity at London's Natural History Museum. This was her first full show in seven years. Jazz pianist Herbie Hancock released an album paying tribute to singer-songwriter Joni Mitchell, entitled ''River: The Joni Letters'' on September 25, 2007, on which Turner contributed her vocals to a version of "Edith and The Kingpin". On October 16, 2007, Carlos Santana released an album entitled ''Ultimate Santana'' which featured Turner singing "The Game of Love", a song originally intended for her to sing, but which was instead released by Santana with Michelle Branch due to demands from the recording label.

On December 12, 2007, Turner issued a brief statement through a spokesperson regarding the death of her former husband Ike Turner: "Tina hasn't had any contact with Ike in more than 30 years. No further comment will be made."

Turner performed with Beyoncé at the 50th Annual Grammy Awards in February 2008. It was Turner's first major public performance since her record-breaking Twenty-Four Seven Tour. In addition, she picked up a Grammy as a featured artist on ''River: The Joni Letters''. On May 5, 2008, she performed in a televised concert and interview for the Oprah show at Caesar's Place in Las Vegas with long time friend Cher.

Turner embarked on her Tina!: 50th Anniversary Tour on October 1, 2008, which began on in Kansas City, Missouri at the Sprint Center. The album, ''Tina!: Her Greatest Hits'', was released in support of the tour.

In 2009, Turner participated in the ''Beyond'' singing project with fellow musicians Regula Curti, Seda Bagcan and Dechen Shak Dagsay. This CD combined Buddhist chants and Christian choral music along with a spiritual message read by Turner. The album was released only in Germany and a handful of other countries.

A new live album was released by Parlophone in September 2009 entitled ''Tina Live''. The double disc set included the full concert recorded in the Netherlands as part of her 50th Anniversary Tour on DVD and selected tracks on CD. It is only Turner's second live album with the first, ''Tina Live in Europe'', being released twenty years previously in 1988.

In April 2010, Turner once again rose to the top of the UK and Scottish singles charts with her 1989 hit record ''The Best'', following an International campaign by her dedicated fans and the supporters of ''Rangers Football Club'' to send the hit to number one in the charts. It subsequently peaked at positions number nine in the UK Singles Chart, number nine in the UK Downloads Chart, and number one in the Scottish Chart.

Personal life

Tina is the younger of two sisters. Her elder sister, (Ruby) Alline Selico (December 1, 1936 – September 4, 2010), helped to contribute to her sister's recordings with Ike Turner, co-writing several songs including the charted hits, "Bold Soul Sister" and "Funkier than a Mosquito's Tweeter".

Turner also had a half-sister, Evelyn Currie, who died in a car crash alongside her cousin Margaret while Turner and Alline were teenagers. Turner barely knew her father, who moved to California after splitting from Turner's mother. Her mother also left Tennessee to live in St. Louis, leaving Turner and her sister to live with their grandmother. Turner stayed behind in Tennessee while sister Ruby (known to family and friends by her middle name), left Tennessee and moved to St. Louis to be near their mother. Turner spent some time as a domestic in Ripley.

In 1956, before Turner turned 17, her grandmother died. At the funeral, Turner was reunited with her mother, who offered to give her a new life in St. Louis. Turner's relationship with her mother grew estranged over the years. Turner, however, has said that the last times she talked to her mother, who died in October 1999, were on good terms.

Turner met Ike Turner in 1956 at a nightclub. Two years later she joined Ike's band. In 1958, a relationship with saxophonist Raymond Hill produced Turner's first child, Craig Bullock (renamed Craig Turner after Turner married Ike). A year later, Turner became romantically involved with Ike. She had Ike's baby; Ronnie Turner, born in 1960. After marrying Ike in 1962, Turner became the adoptive mother of two of Ike's previous children, Ike Jr. and Michael. Turner's much-publicized marriage to Ike was volatile and violent. Over the years Turner would accuse Ike of physically beating her, emotionally abusing her, raping her, and even stubbing cigarettes out on her body.

In 1968, Turner attempted suicide while on tour in Los Angeles, swallowing a reported 90 sleeping pills. She was rushed to the hospital and revived. Later, after still enduring Ike's abuse, a close friend introduced Turner to Buddhism in 1971. Three years later, Turner converted to the Buddhist faith. Finally, in July 1976, Tina left Ike after a violent altercation while en route to a hotel in Dallas, in which she was beaten by Ike. Turner sought refuge in a friend's apartment while Ike was searching for her.

After several months, Ike decided to stop searching. Turner filed for divorce and offered to leave Ike all the couple's monetary assets, but told the courts she wanted to keep the stage name Ike had given her in 1960, as she had worked very hard to make the name ''Tina Turner'' famous. The divorce was finalized in March 1978, and the courts allowed her to keep her stage name.

Awards and accolades

Turner was listed on ''Rolling Stone'''s list "The Immortals — The Greatest Artists of All Time". Turner is a Rock and Roll Hall of Fame inductee, and two of her recordings, "River Deep - Mountain High" (1999) and "Proud Mary" (2003), are in the Grammy Hall of Fame. Turner has won 8 Grammy Awards.

Bryan Adams, who toured with her on the Private Dancer Tour, praised Turner's live performances, saying, "I never saw Tina walk through a performance, she always put on a great show, and was gracious and grateful to her audience."

Her legs were noted specifically as she was honored by President George W. Bush.

Discography

Studio albums

''Tina Turns the Country On!'' (1974)

''Acid Queen'' (1975)

''Rough'' (1978)

''Love Explosion'' (1979)

''Private Dancer'' (1984)

''Break Every Rule'' (1986)

''Foreign Affair'' (1989)

''Wildest Dreams'' (1996)

''Twenty Four Seven'' (1999)

Other albums

Soundtracks

''Tommy'' (1975)

''Mad Max Beyond Thunderdome'' (1985)

''What's Love Got to Do With It'' (1993)

Live albums

''Tina Live in Europe'' (1988)

''VH1 Divas Live '99'' (1999)

''Tina Live'' (2009)

Compilation albums

''Simply the Best'' (1991)

''The Collected Recordings'' (1994)

''All the Best'' (2004)

''Tina!'' (2008)

''The Platinum Collection'' (2009)

Tours

1978–1979: Wild Lady of Rock Tour

1980–1981: Various Shows

1982–1984: Nice 'n' Rough Tour

1985: Private Dancer Tour

1987–1988: Break Every Rule Tour

1990: Foreign Affair Tour

1993: What's Love? Tour

1996–1997: Wildest Dreams Tour

2000: Twenty Four Seven Tour

2008–2009: Tina!: 50th Anniversary Tour

Filmography

Film
Year	Film	Role	Notes
1970		Herself	Documentary
1971		Herself
1975		The Acid Queen
1976	''All This and World War II''	Herself	Documentary
1978		Our Guests at Heartland
1979	''John Denver and the Ladies''	Herself	Variety Show
1985	''Mad Max Beyond Thunderdome''	Auntie Entity	Won (1986) - NAACP Image Award for Outstanding Actress in a Motion Picture
		Herself	Singing voice for Angela Bassett, also archive footage
''Last Action Hero''	The Mayor
Television
Year	Title	Role	Notes
1966	''The Big T.N.T. Show''	Herself	Documentary
1970	''It's Your Thing''	Herself	Documentary
1971	''Soul to Soul''	Herself	Documentary
2000	''Ally McBeal''	Herself	cameo appearance one episode: "The Oddball Parade"

References

External links

Tina Turner's Entry on the St. Louis Walk of Fame

Category:1939 births Category:Actors from Missouri Category:Actors from Tennessee Category:African American female singers Category:African American rock musicians Category:African American singers Category:American Buddhists Category:American dancers Category:American expatriates in France Category:American expatriates in Germany Category:American expatriates in Switzerland Category:American expatriates in the United Kingdom Category:American people of European descent Category:American pop singers Category:American rhythm and blues singers Category:American rock singers Category:American singers of Native American descent Category:American soul singers Category:Converts to Buddhism Category:Female rock singers Category:Grammy Award winners Category:Ike & Tina Turner members Category:Living people Category:Music of St. Louis, Missouri Category:Musicians from Missouri Category:Musicians from Tennessee Category:People from Haywood County, Tennessee Category:People from St. Louis, Missouri Category:Rock and Roll Hall of Fame inductees Category:Former Baptists

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