Coordinates	34°03′″N118°15′″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	34°03′″N118°15′″N
name	Arj Barker
birth date	August 12, 1974
birth place	San Francisco, California, U.S.
birth name	Arjan Singh Aulakh
occupation	ActorComedian
website	http://www.arjbarker.com
notable role	''Dave'' on ''Flight of the Conchords }}

Arjan Singh (born August 12, 1974), known by the stage name Arj Barker, is an American stand-up comedian and actor from San Anselmo, California. He has toured in the United States, Australia, New Zealand, and Europe. He was born to an engineer father and artist mother, and is half-Indian, half-European. His father is of Sikh heritage.

Career

Arj Barker appeared on ''Premium Blend'' in 1997, followed by appearances on the shows ''Late Night with Conan O'Brien'' and ''The Glass House''. He twice hosted ''Comedy Central Presents'', first on 20 September 2000 and 31 March 2006. Arj was featured in Comedy Central's animated series Shorties Watchin' Shorties. He appeared on the Australian show ''Thank God You're Here'' on 18 October 2006, and 19 September 2007.

Barker co-wrote and performed in ''The Marijuana-Logues'', an Off-Broadway show in New York, with Doug Benson and Tony Camin. The title of the show was a parody of ''The Vagina Monologues''. NBC gave Barker the lead role for sitcom ''Nearly Nirvana'', originally scheduled for 2004. However, Barker was replaced in the lead role by the show's creator, Ajay Sahgal, and the show never aired.

Arj Barker appeared as the indifferent New Yorker Dave in the HBO sitcom ''Flight of the Conchords'', playing Bret and Jemaine's friend. Arj has subsequently enjoyed success in Australia, and presently resides there.

''Arj and Poopy''

Arj also has his own Flash series, ''Arj and Poopy'', based on some of his stand-up material, that stars him and his cat, Poopy, who talks by farting. The series is animated by Bernard Derriman. The cat has acquired his own MySpace blog, which lists his hobbies as eating, watching TV, paper chains, star gazing, train spotting, golf caddying, bowling, fly fishing and chess. The series has been syndicated to AtomFilms.

The episode "Unlucky in Love" won the Annecy 2006 animated film festival Internet Selection. The series also has a planned spin-off called Bouncy the Dog.

List of episodes

# "Experimentation" # "Venetian Rowing Machine" # "Philosopher" # "Brutally Ambushed" # "Long Distance Relationship" # "Shpants" # "Unlucky in Love" # "Yoga" # "Oh, Christmas tree" # "Congo Windfall" # "Poetreet"

''Last Comic Standing''

Arj was featured as a contestant on the first episode of the fifth season of ''Last Comic Standing'', where he advanced to the Los Angeles semi-final round. He then failed to progress to the final 10 in the semi-final round.

Media

Albums

! Year	! Album
1999	''Arj Barker: Issue Were Here''
2010	''Arj Barker: LYAO''

DVD releases

! Year	! Album
2006
2008
2010

References

External links

Official website

Arj Barker's Twitter Feed

Interview with WickedInfo.com

Category:1974 births Category:Living people Category:American stand-up comedians Category:American people of Indian descent Category:Actors from California Category:Indian comedians Category:American people of European descent

Coordinates	34°03′″N118°15′″N
Background	#FFD068 | color black
Name	Ajahn Brahm
Birth name	Peter Betts
Birth date	August 07, 1951
Birth place	United Kingdom
Nationality	British
School	Theravada
Title	Venerable Ajahn Brahmavamso Mahathera
Location	Bodhinyana Monastery
Education	Cambridge University
Website	http://www.ajahnbrahm.org/ }}

Ajahn Brahmavamso Mahathera (known to most as Ajahn Brahm), born Peter Betts in London, United Kingdom on 7 August 1951, is a Theravada Buddhist monk. Currently Brahm is the Abbot of Bodhinyana Monastery, in Serpentine, Western Australia, the Spiritual Director of the Buddhist Society of Western Australia, Spiritual Adviser to the Buddhist Society of Victoria, Spiritual Adviser to the Buddhist Society of South Australia, Spiritual Patron of the Buddhist Fellowship in Singapore, and Spiritual Patron of the Bodhikusuma Centre in Sydney.

Early life

Peter Betts came from a working-class background and went to Latymer Upper School. He won a scholarship to study Theoretical physics at Cambridge University in the late 1960s. After graduating from Cambridge he taught in high school for one year before traveling to Thailand to become a monk and train with the Ajahn Chah Bodhinyana Mahathera. Brahm was ordained in Bangkok at the age of twenty-three by the Abbot of Wat Saket. He subsequently spent nine years studying and training in the forest meditation tradition under Ajahn Chah.

Bodhinyana Monastery

Brahm was invited to Perth, Australia by the Buddhist Society of Western Australia to assist Ajahn Jagaro in teaching duties. Initially they both lived in an old house in the suburb of North Perth, but in late 1983 purchased 97 acres (393,000 m²) of rural and forested land in the hills of Serpentine south of Perth. The land was to become Bodhinyana Monastery (named after their teacher, Ajahn Chah Bodhinyana). Bodhinyana was to become the first dedicated Buddhist monastery in the Southern Hemisphere and is today the largest community of Buddhist monks in Australia. Initially there were no buildings on the land, and as there were only a few Buddhists in Perth at this time, and little funding, the monks themselves began building to save money. Brahm learnt plumbing and bricklaying and built many of the current buildings himself.

In 1994, Jagaro took a sabbatical leave from Western Australia and disrobed a year later. Left in charge, Brahm took on the role and was soon being invited to provide his teachings in other parts of Australia and South-East Asia. He has been a speaker at the International Buddhist Summit in Phnom Penh in 2002, and at three Global Conferences on Buddhism. He also dedicates time and attention to the sick and dying, those in prison or ill with cancer, people wanting to learn to meditate, and also to his Sangha of monks at Bodhinyana. Brahm has also been influential in establishing Dhammasara Nuns' Monastery at Gidgegannup in the hills north-east of Perth to be a wholly independent monastery, where the Sri Lankan trained, Australian nun Ajahn Sr. Vayama is currently abbess.

Bhikkhuni ordination

On 22 October 2009 Brahm facilitated an ordination ceremony for bhikkhunis where four female Buddhists, Venerable Ajahn Vayama, and Venerables Nirodha, Seri and Hasapanna, were ordained into the Western Theravada bhikkhuni sangha. The ordination ceremony took place at Ajahn Brahm's Bodhinyana Monastery at Serpentine (near Perth, WA), Australia. For his actions of 22 October 2009, on 1 November 2009, at a meeting of senior members of the Thai monastic sangha, held at Wat Pah Pong, Ubon Ratchathani, Thailand, Brahm was removed from the Ajahn Chah Forest Sangha lineage and is no longer associated with the main monastery in Thailand, Wat Pah Pong, nor with any of the other Western Forest Sangha branch monasteries of the Ajahn Chah tradition.

Achievements

Whilst still a junior monk, Brahm was asked to undertake the compilation of an English-language guide to the Buddhist monastic code - the vinaya - which later became the basis for monastic discipline in many Theravadan monasteries in Western countries. Currently Brahm is the Abbot of Bodhinyana Monastery, in Serpentine, Western Australia, the Spiritual Director of the Buddhist Society of Western Australia, Spiritual Adviser to the Buddhist Society of Victoria, Spiritual Adviser to the Buddhist Society of South Australia, Spiritual Patron of the Buddhist Fellowship in Singapore, Spiritual Patron of the Bodhikusuma Centre in Sydney.

In October 2004, Brahm was awarded the John Curtin Medal for his vision, leadership and service to the Australian community by Curtin University. He is currently working with monks and nuns of all Buddhist traditions in the Australian Sangha Association.

Publications

''Opening the Door of Your Heart: And Other Buddhist Tales of Happiness''. Also published as ''Who Ordered This Truckload of Dung?: Inspiring Stories for Welcoming Life's Difficulties''. (2005). Wisdom Publications. ISBN 0-86171-278-1

''Mindfulness, Bliss, and Beyond: A Meditator's Handbook''. (2006). Wisdom Publications. ISBN 0-86171-275-7

References

Further reading

The full transcript from the 28 February 2009 interview is available on Buddhanet

Category:1951 births Category:Ajahns Category:Alumni of the University of Cambridge Category:English emigrants to Australia Category:Australian Theravada Buddhists Category:Theravada Buddhism writers Category:Converts to Buddhism Category:English Theravada Buddhists Category:Modern Buddhist writers Category:Theravada Buddhist monks Category:Living people Category:Nonviolence advocates

de:Ajahn Brahm fr:Ajahn Brahm nl:Ajahn Brahmavamso pl:Ajahn Brahm si:අජාන් බ්‍රහ්මවංසෝ හිමි sr:Ађан Брам sv:Ajahn Brahm th:พระวิสุทธิสังวรเถร (ปีเตอร์ พฺรหฺมวํโส)

Coordinates	34°03′″N118°15′″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

als:Dalai Lama ar:دالاي لاما ast:Dalai Lama bn:দলাই লামা bo:རྒྱལ་དབང་སྐུ་འཕྲེང་རིམ་བྱོན། bs:Dalaj Lama bg:Далай Лама ca:Dalai-lama cs:Dalajláma cbk-zam:Dalai Lama cy:Dalai Lama da:Dalai Lama de:Dalai Lama et:Dalai-laama el:Δαλάι Λάμα es:Dalái Lama eo:Dalai-lamao eu:Dalai Lama fa:دالایی لاما fr:Dalaï-lama fy:Dalai Lama gl:Dalai Lama gan:達賴喇嘛 xal:Дала лам ko:달라이 라마 hr:Dalaj Lama id:Dalai Lama ia:Dalai Lama is:Dalai Lama it:Dalai Lama he:דלאי לאמה pam:Dalai Lama ka:დალაი-ლამა ku:Dalai Lama lv:Dalailama hu:Dalai láma mk:Далај лама ml:ദലൈലാമ mr:दलाई लामा ms:Dalai Lama nl:Dalai lama ne:दलाइ लामा ja:ダライ・ラマ no:Dalai Lama nn:Dalai Lama pl:Dalajlama pt:Dalai Lama ksh:Dalai Lama ro:Dalai Lama ru:Далай-лама sah:Далай Лаама se:Dalai Lama sq:Dalai Lama si:දලයි ලාමා තුමා simple:Dalai Lama sk:Dalajláma sl:Dalajlama sr:Dalaj Lama fi:Dalai-lama sv:Dalai lama tl:Dalai Lama te:దలైలామా th:ทะไลลามะ uk:Далай-лама ur:دلائی لاما vi:Đạt-lại Lạt-ma wuu:达赖喇嘛 zh-yue:達賴喇嘛 bat-smg:Dalai Lama zh:达赖喇嘛