more copy/paste nonsense...

JOE, GO AWAY

The story of Yakov Smirnoff

Yakov Naumovich Pokhis (Russian: Яков Наумович Похис), better known as Yakov Smirnoff, is a Ukrainian-born American comedian and painter. He was popular with American audiences in the 1980s for comedy performances in which he used irony and word play to contrast life under the Communist regime in his native Soviet Union with life in the United States, delivered in heavily accented English.

Smirnoff was born in a Jewish family in Odessa, Ukraine, then part of the Soviet Union. He was an art teacher in Odessa and continues to paint. He came to the U.S. in 1977 and became an American citizen on July 4, 1986.

He was a roommate of comedian Andrew Dice Clay and has appeared in several motion pictures, including Buckaroo Banzai and The Money Pit. Among his numerous appearances on television, he was featured many times on the sitcom Night Court as "Yakov Korolenko". At the peak of his success, he also had a starring role in a 1986-87 television sitcom titled What a Country. In that show, he played a Russian cab driver studying for the U.S. citizenship test. In the late 1980s, Smirnoff was commissioned to provide educational bumper segments for Saturday morning cartoons, punctuated with a joke and Smirnoff's signature laugh. Since 1992, he has been a fixture in Branson, Missouri.

He is almost completely unknown in the former Soviet Union. The decline in his US popularity started after the collapse of the USSR, as nearly all of his signature material consisted of mocking the Soviet regime.

In May 2006, Smirnoff received a master's degree in positive psychology from the University of Pennsylvania.[1] He has taught classes at Drury University along with Missouri State University in this topic.

Disregard
`michael

I moments like that I kinda miss PDK.

The Story of Jackym

II


It was winter-time and Jackym, having got himself a horn, a pickaxe and a shovel, went over to the Mount of Saint Michael in the dark of the night, and set to work. Now Jackym was an earnest worker, a busy-bee, an eager-beaver, and before the first light of dawn he had dug a pit, no less than twenty-two feet deep and the same across. This he spanned with long thin sticks of wood and straw and a loose covering of grass and pebble, thus giving the appearance of solid ground. So, just as dawn was breaking, he planted himself, fair and square, on the side of the pit farthest from the giant’s cave, raised the horn to lips, and with full blast sounded:

“Tundelin! Tundelin! Tundelin!”

just as he would have done had he been hunting a fox.

Of course this awoke the giant, who rushed in a rage out of his cave. And seeing little Jackym, fair and square, blowing away at his horn, as calm and cool as may be, he became even more enraged, and made for the disturber of his rest, roaring:

“I’ll teach you to wake a giant, you little whipper-snapper. You will pay for your Tundelins. I will rip the lugs from your little head. I will nail your tongue to my carving post. I will broil you for my breakfast. I will -"

He had only got as far as this when CRASH - he fell into the pit! So there it was; a fall that shook the very foundations of the Mount itself.

But little Jackym giggled with mischief. “He-He-He! Ho-Ho-Ho! How about breakfast now Sir Giant? Will you have me broiled or baked? And will no diet serve you but poor little Jackym? Faith! Oh, would I had rotten eggs; but this will do as well.” And with that he went to the very edge of the pit and dealt the trapped giant a heavy blow to the crown of the head with his pickaxe, such that it killed him on the instant. Whereupon Jackym immediately filled the pit with earth and skee. And off he went to the cave and found much treasure.

Now when the magistrates heard of Jackym’s great exploit, they proclaimed that henceforth he should be known as:

JACKYM THE GIANT-KILLER

And they presented him with a sword and belt, on which these words were lavishly embroidered in gold:

Here’s the valiant Cornishman
Who slew the giant Cormoran.


Regards,
Joe

The story of Jackyl:

Jackyl is an American rock and roll band formed in 1990. Jackyl's sound has been described as a combination of hard rock, heavy metal and Southern rock. Their music has also sometimes been categorized as glam metal. The band is probably best-known for its song "The Lumberjack", which features a chainsaw solo by lead singer Jesse James Dupree. Dupree would rev the chainsaw's engine or use the chain brake to slow the engine down to keep the beat. He would also perform this stunt live and the number would climax with Dupree slicing up a wooden stool onstage.

Jackyl's self-titled 1992 debut album went platinum.

The band appeared at Woodstock '94 in Saugerties, New York.

In 1992 Jackyl played an impromptu concert in front of a K-Mart in Georgia. K-Mart refused to sell the band's album so they did this to make a statement. Footage of the event was used for their music video of their single "I Stand Alone".

Jackyl's 1997 hit song "Locked and Loaded" featured guest vocals from AC/DC's Brian Johnson. Johnson would also team up with the band for their 2002 album Relentless.

In 2000, lead singer Jesse James Dupree recorded a solo album entitled "Foot Fetish".

In 2002, they were part of the Rock Never Stops Tour.

Less than a month after the events of the September 11, 2001 attacks, Jackyl recorded and released "Open Invitation," which received wide airplay and featured lyrics that included, "I hate you bin Laden" and "You’ve got an open invitation to kiss our ass." The song mixed in clips from George C. Scott's portrayal of George S. Patton giving a speech to his soldiers in the movie Patton and President George W. Bush reading from the Bible's Shepherd's Psalm Psalm 23:4. The band explained their song and lyrics as: "This song is written in the key of 'ANGER' that such a thing can happen in this country. It's not directed toward any religious group or race of people. It is directed toward those 'assholes' responsible."

I'M A LUMBERJACK, BABY!

The story of Tacobell and the uneducated eater....

TacoBell is a somewhat confusing fast food restaurant, is it Mexican, American or from some other distant strange lands?

Taco Bell has many items on their menu, but all consist of the same five ingredients, lettuce, cheese, corn shell, beef and tomato.

Yet their commercials say things like, "Our new Grand Slam Taco" with lettuce, cheese, beef, tomato's and a corn shell."

Then on another commercial they say, "Our new Ultimate Grand Border Taco" with cheese, beef, tomato's, lettuce and corn shell."

As you'll notice, on the "Ultimate Grand Border Taco" they place the tomato's over the lettuce and that means its a whole new dish.

Ask them the next time you order something at Taco Bell. Tell them, "I would like a crunchy taco, but can you place the lettuce over the ground beef" and they will be like, "Oh, then you want our South of the Border Ultimate Grand Taco" that ones totally different and cost $1.00 more.

The Sage Continues....

You know what? Fuck this "uneducated" bullshit. I've had enough. You know NOTHING about us, our intelligence, our education. NOTHING. (Think you do? What's it like to assume? It takes an ass...) Take your cut-and-paste pseudo-intelllectual horseshit, and put where your music already is - in the shitter. Good God - isn't it time we just fucking end this?




Nah, maybe I shouldn't write that... could be a little harsh. Better hit Preview first.

Ooops. Oh well.

HA HA HA! Whilst looking on "Music Choice" (another good source of 'free'-ish music for all you 'music's too expensive to pay for so I'll just steal it' twerps out there) for our latest forum member's works by his multitude of prolific and famous projects (and finding none) I stumbled across Jackyl's "Down On Me".



You fucks. I listened to almost the whole song. It didn't suck. Total AC/DC ripoff, but it didn't suck.

Something is weird here for sure. Usually Mark and myself are difficult to irritate. If this guy PeeBase is good at anything, it is getting under rational peoples skin.

`michael

@ soillodge

this guy's a level 60 Troll with +25 irritability on all of his equipment and a multitude of spells that give him +50 ego.

either way he's a loser and im starting to question why we're feeding into it so much.

@Mark-do they even have industrial on there? I have been frequenting the groups on Last.Fm to hear new stuff. Another good one is nonelouder.com it is for mostly metal and hardcore bands, but you can upload like 100 tracks on your profile. It is pretty cool. http://www.nonelouder.com/profile/soillodge

`michael

It's just that uncontrollable ego followed by desperate waxing philosophic, combined with "I can back up everything I claim" just becomes too much.

I don't think we're feeding into it much at all.. I think we collectively called 'bullshit' almost immediately. Then it became farce. Now we're done. I'm done. If that moron shows up again and tries to go head-to-head, well who cares? He's been called out. He's a troll. Shit, he's barely past being a child. Game over.



And, regading Music Choice - no, no "industrial" as an option. But as we get cable anyway, in that light, it's "free". And I didn't feel like internet radio over laptop speakers as I wanted to grow roots into my couch in the living room this evening. Dumb sitcoms and lame Saturday night programming not an option. Nor was On Demand movies (no attention span left).

nonelouder.com. Hm! But "metal" and "hardcore"?! I record a lot of "metal" and "hardcore" - not sure if my interest passes what I have for my clients at this point...

The Story of Jackym

III


Of course news of Jackyms victory soon spread throughout all England, so that another giant named Blunderbore who lived to the north, hearing of it, vowed if ever he came across this Jackym he would spill his guts and cook his liver. Now this giant Blunderbore was lord of a castle that stood in the middle of a lonesome forest.

[Blunderbore had a twin-like brother who lived in a desolate house - but more of this later]

It so happened that Jackym, four months after he had killed Cormoran, had occasion to journey into Wales, and on the way passed this forest. Weary with walking, and finding a pleasant fountain by the roadside, he lay down to rest and was soon fast a-slumber. Now the giant Blunderbore, coming to the well for water, found the snoring Jackym, and knew by the lines embroidered on his belt that here was the far-famed, highly reputed, giant-killer. Rejoiced at his luck, the giant, without more ado, lifted Jackym to his shoulder and began to carry him through the forest to his castle.

But the rustling of the trees awakened Jackym to his plight, who, finding himself already in the iron clutches of the giant, was struck dumb with terror; nor was his horror diminished by seeing the courtyard of the castle all strewn with the skulls and bones of men.

“Yours will be with them before long,” grunted the Blunderbore as he locked poor Jackym into an immense dungeon underneath the castle gateway, crawling with strange creatures that had the appearance of spiders - or something like. Here poor Jackym was to remain while the giant made preparation for his feast.

Now these were strange times - and strange things can happen.

On hearing the giant, eager for his dinner, tramping heavily towards the dungeon door, “Now,” said Jackym to himself, “Now. My hideous death or deliverance is at hand.” For Jackym, ever the likely lad, had thought out a plan. In one corner of the evil chamber he had noticed strong rope with cunning noose - hanging rope. Clutching this and climbing like a man-spider up the wall and over the doorway, waited alert and expectant. Blunderbore, unlocking the door and least suspecting ambush, was caught unawares as Jackym deftly slipped the noose over the giant’s head and fast as a bolt of lightning, tied the other end to an iron out-jute, thus temporary immobilizing the shocked giant. Seizing the opportunity of surprise and bewilderment, Jackym bounded like a hare from the dungeon and retrieved his sword, returning to find Blunderbore still held fast by the noose, excitedly ran him through numerous times until dead.

So, taking the keys of the castle from the bloodied corpse of the giant, he unlocked all the doors and set free three beauteous ladies, who tied by the hair of their heads, he found almost starved to death. “Sweet ladies,” said he, kneeling on one knee - for he was ever polite - “here are the keys to this castle. I have destroyed the giant Blunderbore and thus have restored to you freedom and liberty. These keys should bring you all else you require.”

So saying he proceeded on his journey to Wales.

Regards,
Joe

"[Blunderbore had a twin-like brother who lived in a desolate house - but more of this later] "

Wow. I'm transfixed, and can't wait for MORE!

SEP 1994 to Sep 1996- Phase 1: 206 M1A2 for $417 Million completed

JUL 1996- Contract for Phase 2 for 580M1A2 for $1.5 Billion awarded

JUL 1996- Contract for M1A1AIM : $4.1 Million for 18 Tanks for Proof of concept M1A1AIM

DEC 1996- First M1A1AIM delivered

MAR 1997- Wolverines Assault Bridge enter LRIP after 2 prototypes built on a 1994 contract

JUN 1997-This is the first time the M1A2 Abrams tank was powered by a diesel engine. The diesel engine tank is aimed at potential export sales in Turkey and Greece. Land Systems will run five weeks of shakedown testing on the Europack, an MTU-883 1500 hp diesel engine with a RENK 295TM transmission.

JUN 1997- Abrams Tank Upgrade Program was able to obtain a production rate of 120 tanks per year instead of the planned baseline of 97 tanks.

JUL 1997- Europack, an MTU-883 1500 hp diesel engine with a RENK 295TM transmission trials complete

FEB 1998- First 3 M1A2SEP prototypes built with 3 for the Army to be built by MAY 1998

MAY 1998- $106 million low-rate initial production multi-year contract to build 29 Wolverine Heavy Assault Bridge vehicles. The first Wolverine low-rate vehicle will be delivered in August 1999 and the last in December 2001. Wolverine is built using M1A2SEP improvements to the chassis. It was hoped to begin full rate production for 465 vehicles in 2001 at a rate of 24 to 36 units annually.

MAY 1998- 1000th M1A2 built with it being the 467th M1A2 for the Army

AUG 1998- $20.7 million contract calls for the delivery of 45 refurbished M1A1 AIM Abrams main battle tanks by July 2000.

DEC 1998- Production switches to M1A2SEP. 240 M1A2SEP to be delivered up to JULY 2001 (assumed) out of the original phase 2 contract for 580 M1A2. Which is after the 208 M1A2 out of Phase 1
------------------------------------------------------------------------------------------
General Dynamics Awarded Multi-Year Contract for M1A2 Upgrade Program (July 12, 1996) General Dynamics Land Systems today was awarded a $1.5 billion multi-year contract to deliver 580 M1A2 Abrams upgrade tanks. The contract also includes an option for 20 additional tanks which can be exercised by April 2001. The period of performance is October 1996 through July 2001. This is a follow-on award to the Phase I, $417 million, 206 vehicle contract awarded September 1994 which is complete in September of this year. This contract secures a production rate of 120 tanks per year...

General Dynamics Wins AIM XXI Contract(July 12, 1996) General Dynamics Land Systems was awarded a $4.1 million firm fixed price contract to refurbish 18 M1A1 tanks in a Proof of Principle program by the U.S. Army in a teaming arrangement between Anniston Army Depot (ANAD) and Land Systems. The program known as Abrams Integrated Management for the 21st Century, or AIM XXI, will produce vehicles for both the Army and the U.S. Marine Corps. The program is a joint effort involving PM Abrams, the U.S. Tank Automotive Command, General Dynamics Land Systems, and Anniston Army Depot, and will integrate the original equipment manufacturer and depot support of the Abrams tank fleet in the areas of vehicle restoration, field support, and information management. This concept is designed to improve fleet readiness and reduce sustainment costs. The first vehicle was inducted at ANAD on 12 June 1996. Vehicle deliveries will occur during October, November, and December 1996. The potential of AIM XXI workload for ANAD and Land Systems will be determined based on the final analysis of the data generated by this Proof of Principle program.

GENERAL DYNAMICS AND ANNISTON ARMY DEPOT COMPLETE FIRST AIM XXI M1A1 TANK (December 5,1996) The first Abrams Integrated Management M1A1 tank for the twenty-first century (AIM XXI) was accepted today in a joint industry and depot ceremony at the Lima Army Tank Plant in Lima, Ohio.The acceptance of this tank comes just six months after General Dynamics Land Systems was awarded a $4.1 million firm fixed price contract to refurbish 18 M1A1 tanks in a Proof of Principle program by the U.S. Army in a teaming arrangement with the Anniston Army Depot (ANAD).The AIM XXI program is designed to economically rebuild and maintain the M1A1 to a "like-new" condition.The AIM XXI program intends to improve fleet readiness and reduce sustainment costs through a service life extension program. Concurrent with the expected fine performance of these "like-new" tanks, the Army is planning for a full program during the current budget deliberations. The full program could include the refurbishment of up to 1,000 M1A1 tanks.

GENERAL DYNAMICS RECEIVES LRIP AUTHORIZATION FOR WOLVERINE HEAVY ASSAULT BRIDGE (March 24, 1997)

TANK USES DIESEL ENGINE FOR THE FIRST TIME (June 16, 1997)

GENERAL DYNAMICS SELECTED AS U.S. ARMY TANK-AUTOMOTIVE AND ARMAMENTS COMMAND'S BEST CONTRACTOR (June 18, 1997)

TANK COMPLETES DIESEL ENGINE TESTING (July 29, 1997)

GENERAL DYNAMICS INTRODUCES FIRST M1A2 ABRAMS SYSTEM ENHANCEMENT PACKAGE (SEP) TANK TO U.S. ARMY (February 19, 1998)
Prior to the first production M1A2 SEP in mid 1999, six prototype SEP tanks will be built; three for U.S. Army testing, and three for General Dynamics testing. The three General Dynamics prototypes have already been built and are being used for systems integration testing, engineering design, and logistics evaluation. The first SEP prototype for the U.S. Army is being shipped this month to Yuma, Arizona, to begin government/contractor performance verification testing. The final two prototypes will be delivered in March and April 1998.

The M1A2 SEP is the first system on the battlefield which contains an embedded version of the Army's Force XXI command and control system. In addition to embedded battle command, the M1A2 SEP includes an Under Armor Auxiliary Power Unit, Second Generation Forward Looking Infrared System, Thermal Management System, and a Commander's Display Unit capable of displaying digital color terrain maps.

"General Dynamics Land Systems designed the M1A2 SEP electronic architecture to accommodate affordable and high payoff future enhancements needed to maintain the Abrams technological and fighting edge well into the 21st century, where it will continue to play an integral role in the Army After Next," said Veitch.

The M1A2 tank is the next generation improvement to the M1A1 tank that performed so successfully during Operation Desert Storm in 1991. The M1A2 provided improvements to the M1A1 tank such as the commander's independent thermal viewer, the 1553 digital databus, fully digital displays for the vehicle commander, driver, and gunner, and a position location and navigation system. The M1A2 is in production and being fielded to the U.S. Army. The current production contract provides for the delivery of over 600 M1A2 tanks through 2001.

GENERAL DYNAMICS AWARDED LOW-RATE INITIAL PRODUCTION CONTRACT FOR WOLVERINE HEAVY ASSAULT BRIDGE (May 4, 1998)

GENERAL DYNAMICS DELIVERS 1,000TH M1A2 ABRAMS MAIN BATTLE TANK (May 13, 1998) In 1991, the first M1A2 Abrams was first delivered to the U.S. Army. In 1993, the Kingdom of Saudi Arabia took delivery of its first of 315 M1A2 Abrams now in service with the Royal Saudi Land Forces. In 1994, the Government of Kuwait took delivery of its first of 218 M1A2 Abrams now in service with the Kuwaiti Land Forces. The 1,000th tank, delivered today, represents the 467th M1A2 Abrams tank in the U.S. Armys inventory.

The M1A2 Abrams main battle tank maintains the Abrams proud heritage of battlefield maneuver dominance through its state-of-the-art warfighting systems designed to defeat todays threat. Ongoing product evolution positions the Abrams to defeat tomorrows projected threats through the development of the M1A2 System Enhancement Package (SEP) tank. The first SEP tank is scheduled for delivery in August 1999.

GENERAL DYNAMICS AWARDED CONTRACT FOR ABRAMS INTEGRATED MANAGEMENT (AIM) PROGRAM (August 27, 1998) The United States Army Tank-automotive and Armaments Command has awarded General Dynamics Land Systems a contract to refurbish M1A1 tanks under the Abrams Integrated Management Program for the 21st Century (AIM XXI). The firm fixed price $20.7 million contract calls for the delivery of 45 refurbished M1A1 Abrams main battle tanks by July 2000.

GENERAL DYNAMICS STARTS WORK ON ENHANCED TANK (December 9, 1998) General Dynamics Land Systems started building the first of 240 system enhanced M1A2 Abrams tanks at the Lima Army Tank Plant in Lima, Ohio.Ten M1A2 tanks with the system enhancement package (SEP) will be delivered to the U.S. Army each month starting in August 1999 through July 2001 under a multiyear production contract.

The M1A2 SEP tank is the first ground combat system to contain an embedded version of the Army's Force XXI command and control architecture. Central to the system enhancement package design is the upgrade of the tank's vehicle electronics adding improved microprocessors and increased memory capacity. The M1A2 system enhancement package adds a new commander's display, an under armor auxiliary power unit, second generation forward looking infrared thermal sight, and thermal management system.

The tank commander's display unit is an active matrix liquid crystal high-resolution display for digital color terrain maps. The under armor auxiliary power unit allows the tank crew to maintain a continuous surveillance mode without running the tank's gas turbine engine reducing fuel consumption and operation and support costs. The second generation forward looking infrared thermal sight significantly increases target detection, recognition, and identification ranges over the original M1A2 system. A thermal management system can maintain the internal crew environment at 88 to 95 degrees when the ambient temperature is as high as 125 degrees Fahrenheit.

Damnit. Every time this thread is bumped, I click on it, expecting to hear the next tale in the saga of Jackym.

You have disappointed me AGAIN.

Or not. Angry lolcatz are always fun!

'Buddhism' is a variety of teachings described as a religion[1] or way of life that attempts to identify the causes of human suffering and offer various ways that are claimed to end, or ease suffering. One point of view says it is a body of philosophies influenced by the teachings of Siddhartha Gautama, known as Gautama Buddha.[2] Another point of view says it is teachings to guide one to directly experiencing reality[3][4]. Many scholars regard it as a plurality rather than a single entity.[5] Buddhism is also known as Buddha Dharma or Dhamma, which means roughly the "teachings of the Awakened One" in Sanskrit and Pali, languages of ancient Buddhist texts. Buddhism began around the 5th century BCE in India with the teachings of Siddhartha Gautama, commonly referred to as "the Buddha".

Contents [hide]
1 History and origins
1.1 India
1.1.1 Early Buddhism
1.1.1.1 Sutta Pitaka and Vinaya Pitaka
1.1.2 Councils
1.1.3 Schisms
1.1.4 Further developments
1.1.5 Rise of Mahayana Buddhism
1.1.6 Emergence of the Vajrayāna
1.2 Main traditions
1.2.1 Southern (Theravāda) Buddhism
1.2.2 Eastern (East Asian) Buddhism
1.2.3 Northern (Tibetan) Buddhism
1.3 Buddhism today
2 Some teachings
2.1 Bodhi
2.2 Middle Way
2.3 Refuge in the Three Jewels
2.4 The Four Noble Truths
2.4.1 The Noble Eightfold Path
2.4.2 Śīla: (Moral cultivation and the precepts)
2.4.3 Samādhi/Bhāvanā (Meditative cultivation)
2.4.4 Prajñā (Wisdom)
2.5 Buddhism and intellectualism
3 Divisions
4 Buddhist texts
5 Buddhist symbols
6 Comparative study
7 See also
8 Notes
9 References
10 Suggested reading
11 External links



[edit] History and origins
Gautama, whose personal name according to later sources was Siddhartha, was born in the city of Lumbini[6] and was raised in Kapilavastu.[7] The traditional story of his life is as follows; little of this can be regarded as established historical fact. Born a prince, his father, King Suddhodana, was said to have been visited by a wise man shortly after Siddhartha was born. The wise man said that Siddhartha would either become a great king (chakravartin) or a holy man (Sadhu). Determined to make Siddhartha a king, the father tried to shield his son from the unpleasant realities of daily life. Despite his father's efforts, at the age of 29, he discovered the suffering of his people, first through an encounter with an elderly man. On subsequent trips outside the palace, he encountered various sufferings such as a diseased man, a decaying corpse, and a monk or an ascetic. These are often termed 'The Four Sights.'[8]

Gautama was deeply depressed by these four sights and sought to overcome old age, illness, and death by living the life of an ascetic. Gautama escaped his palace, leaving behind this royal life to become a mendicant. For a time on his spiritual quest, Buddha "experimented with extreme asceticism, which at that time was seen as a powerful spiritual practice...such as fasting, holding the breath, and exposure of the body to pain...he found, however, that these ascetic practices brought no genuine spiritual benefits and in fact, being based on self-hatred, that they were counterproductive."[9]

After abandoning asceticism and concentrating instead upon meditation and, according to some sources, Anapanasati (awareness of breathing in and out), Gautama is said to have discovered what Buddhists call the Middle Way—a path of moderation that lies mid-way between the extremes of self-indulgence and self-mortification. He accepted a little milk and rice pudding from a village girl and then, sitting under a pipal tree or Sacred fig (Ficus religiosa), also known as the Bodhi tree, in Bodh Gaya,[10][11] he vowed never to arise until he had found the Truth. His five companions, believing that he had abandoned his search and become undisciplined, left. After 49 days meditating, at the age of 35, he attained bodhi, also known as "Awakening" or "Enlightenment" in the West. After his attainment of bodhi he was known as Buddha or Gautama Buddha and spent the rest of his life teaching his insights (Dharma).[12] According to scholars, he lived around the fifth century BCE, but his more exact birthdate is open to debate.[13] He died at the age of 80 in Kushinagara (Pali Kusinara) (India).[14]


[edit] India

India
Main articles: History of Buddhism and History of Buddhism in India
The history of Indian Buddhism may be divided into the following five periods:[15]

Early Buddhism (also called Pre-sectarian Buddhism); Professor Nakamura[16] subdivides this into two subperiods:
original Buddhism (other scholars call this earliest Buddhism or precanonical Buddhism)
early Buddhism
Period of the Early Buddhist schools (also called Sectarian Buddhism, Nikaya Buddhism)
Early Mahayana Buddhism
Later Mahayana Buddhism
Vajrayana Buddhism (also called Esoteric Buddhism)
It must be remembered that these developments are not always consecutive. For example, the early schools continued to exist alongside Mahayana. Indeed, some scholars have argued that Mahayana remained marginal for centuries.


[edit] Early Buddhism
Main articles: Pre-sectarian Buddhism and Early Buddhist schools
The term Early Buddhism can be applied to both Pre-sectarian Buddhism and the Buddhism of the Early Buddhist Schools.

Some scholars hold that the original teachings of the Buddha are not known.[17] Others have produced a great variety of theories as to what they were.[18]


[edit] Sutta Pitaka and Vinaya Pitaka
The earliest phase of Buddhism (pre-sectarian Buddhism) recognized by nearly all scholars (the main exception is Dr Gregory Schopen,[19]) is based on a comparison of the Pali Canon with surviving portions of other early canons. Its main scriptures are the Vinaya Pitaka and the four principal Nikayas or Agamas. Some scholars believe this to be substantially the original teaching of the Buddha. Various scholars have stated that parts of the contents of the Pali Canon can (probably) be attributed to Gautama Buddha.[20][21][22][23]

The central teachings can be classified under the following three headings.[24]

rebirth
karma
the Four Noble Truths
Rebirth has no discernible beginning, and takes place in a variety of types of life, later formally classified as the Five or Six Realms.

The karma of good and bad deeds produces "rewards" and "punishments" either in this life or in a subsequent one. These may be either rebirths themselves or events therein. The content of bad deeds and the lower types of good deeds belongs to the subject of Sila or conduct. Higher rebirths can be attained by the practice of forms of meditation later classified as samatha or samadhi.

Councils
According to the scriptures, soon after the parinirvāṇa (Pāli: parinibbāna, "complete extinguishment") of the 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 teaching to ensure that no errors occur 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 suttas) 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.[25]

As the Saṅgha gradually grew over the next century a dispute arose regarding ten points of discipline. A Second Buddhist Council (said in the scriptures to have taken place 100 years after the Buddha's death) was held to resolve the points of dispute. The result was that all the monks agreed that those 10 practices were unallowed according to Vinaya.


[edit] Schisms
According to most scholars, at some period after the Second Council however, the Sangha began to break into separate factions. (Schopen suggests that Buddhism was very diverse from the beginning and became less so.[26]) The various accounts differ as to when the actual schisms occurred: according to the Dipavamsa of the Pali 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 Asokan edicts, our only contemporary sources, state that 'the Sangha has been made unified'. This may refer to a dispute such as that described in the account of the Third Buddhist Council at Pataliputta. This concerns the expulsion of non-Buddhist heretics from the Sangha, and does not speak of a schism. However, the late Professor Hirakawa argued that the first schism occurred after the death of Asoka. These schisms occurred within the traditions of Early Buddhism, at a time when the Mahāyāna movement either did not exist at all, or only existed as a current of thought not yet identified with a separate school.

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. On the other hand, the northern lineages, including the Sarvastivada and Puggalavada (both branches of the ancient Sthaviras) attribute the Mahāsāṅghika schism to the '5 points' that erode the status of the arahant. For their part, the Mahāsāṅghikas argued that the Sthaviras were trying to expand the Vinaya; they may also have challenged what they perceived to be excessive claims or inhumanly high criteria for Arhatship. Both parties, therefore, appealed to tradition.[27] 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.[28]

Further developments

Buddhist proselytism at the time of emperor Aśoka the Great (260–218 BCE).Following (or leading up to) the schisms, each Saṅgha started to accumulate an Abhidharma, a collection of philosophical texts. Early sources for these probably existed in the time of the Buddha as simple lists. However, as time went on and Buddhism spread further, the (perceived) teachings of the Buddha were formalized in a more systematic manner in a new Pitaka: the Abhidhamma Pitaka. Some modern academics refer to it as Abhidhamma Buddhism. Interestingly, in the opinion of some scholars, the Mahasanghika school did not have an Abhidhamma Pitaka, which agrees with their statement that they did not want to add to the Buddha's teachings. But according to Chinese pilgrims Fa-hsien (Fa Xian) (5th century CE) and Hsüan-tsang (Xuanzang, 7th century CE), they had procured a copy of Abhidhamma which belonged to the Mahasanghika School.


Buddhist tradition records in the Milinda Panha that the 2nd century BCE Indo-Greek king Menander converted to the Buddhist faith and became an arhat.Buddhism may have spread only slowly in India until the time of the Mauryan emperor Aśoka the Great, who was a public supporter of the religion. The support of Aśoka and his descendants led to the construction of more Buddhist religious memorials (stūpas) 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 "Dhamma", particularly in eastern provinces of the neighboring Seleucid Empire, and even farther to Hellenistic kingdoms of the Mediterranean. This led, a century later, to the emergence of Greek-speaking Buddhist monarchs in the Indo-Greek Kingdom, and to the development of the Greco-Buddhist art of Gandhāra. During this period Buddhism was exposed to a variety of influences, from Persian and Greek civilization, and from changing trends in non-Buddhist Indian religions – themselves influenced by Buddhism. It is a matter of disagreement among scholars whether or not these emissaries were, or were accompanied by Buddhist missionaries.

[edit] Rise of Mahayana Buddhism
Main article: Mahayana

Chinese Seated Buddha, Tang Dynasty, Hebei province, ca. 650 CE. Chinese Buddhism is of the Mahayana tradition, with popular schools today being Pure Land and Zen.The precise geographical origins of Mahayana are unknown. It is likely that various elements of Mahayana developed independently from the 1st century BCE onwards, initially within several small individual communities, in areas to the north-west within the Kushan Empire (within present-day northern Pakistan), and in areas within the Shatavahana Empire, including Amaravati to the south-east (in present-day Andhra Pradesh), to the west around the port of Bharukaccha (present-day Bharuch, a town near Bombay), and around the various cave complexes, such as Ajanta and Karli (in present-day Gujarat and Maharashtra). Some scholars have argued that Mahayana was a movement of lay Buddhists focused around stupa devotion. Pictures within the wall of a stupa representing the story of the Buddha and his previous reincarnation as a bodhisattva were used to preach Buddhism to the masses. Other scholar reject this theory.[29] Monks representing different philosophical orientations could live in the same Sangha as long as they practiced the same Vinaya. Still, in terms of Abhidharma, the Sarvastivada school and the Dharmaguptaka school, both of which were widespread in the Kushan Empire, seem to have had major influence.

Mahayana Buddhism generally regards as its most important teaching the path of the bodhisattva. This already existed as a possibility in earlier Buddhism, as it still does in Theravada today, but the Mahayana gave it an increasing emphasis, eventually saying everyone should follow it.


Expansion of Mahayana Buddhism between the 1st – 10th century CE.Around the second century CE, the Kushan emperor Kanishka is said to have convened what many western scholars call the fourth Buddhist council. This council is not recognised by the Theravada line of Buddhism. According to Mahayana sources, this council did not simply rely on the original Tripitaka. Instead, a set of new scriptures, mostly notably, the Lotus Sutra, an early version of the Heart Sutra and the Amitabha Sutra were approved, as well as fundamental principles of doctrine based around the concept of salvation for all beings (hence Mahāyāna "great vehicle") and the concept of Buddhas and bodhisattvas who embody the indwelling yet transcendent Buddha-nature who strive to achieve such a goal. However, most western scholars believe this council was purely Sarvastivada, while the late Monseigneur Professor Lamotte considered it entirely fictitious.[30] The new scriptures were first written in Buddhist Hybrid Sanskrit or one of the Prakrits. From that point on, and in the space of a few centuries, Mahayana would spread from India to Southeast Asia, and towards the north to Central Asia and then east to China where Mahayana was Sinicized and this Sinicized Mahayana would be passed on to Korea, Vietnam and finally to Japan in 538 CE. The East Asians would go on to write more indigenous sutras and commentaries to the Mahayana Canon.


One of the Buddhas of Bamyan, Afghanistan as it stood in 1963.Mahāyāna Buddhism received significant theoretical grounding from Nāgārjuna (perhaps c.150–250 CE), arguably the most influential scholar within the Mahāyāna tradition. Some of the writings attributed to him made explicit references to Mahāyāna texts, but his philosophy was argued within the parameters set out by the Tripiṭaka sūtras. Nāgārjuna asserted that the nature of the dharmas (hence the enlightenment) to be śūnya (void or empty), bringing together other key Buddhist doctrines, particularly anātman (no-self) and pratītyasamutpāda (dependent origination). His school of thought is known as the Madhyamaka.

After the end of the Kuṣāṇas, Buddhism flourished in India during the dynasty of the Guptas (4th – 6th century). Mahāyāna centres of learning were established, the most important one being the Nālandā University in north-eastern India. Sarvāstivāda teaching, which was criticized by Nāgārjuna, was reformulated by scholars such as Vasubandhu and Asaṅga and were adapted into the Yogācāra (Sanskrit: yoga practice) school. While the Madhyamaka school asserted that there is no ultimately real thing, the Yogācāra school asserts that only the mind is ultimately existent. These two schools of thought, in opposition or synthesis, form the basis of subsequent Mahāyāna theology in the Indo-Tibetan tradition.

Emergence of the Vajrayāna
Main article: Vajrayana
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 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 theory 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.[31][page # needed]

Vajrayana combined and developed a variety of elements, a number of which had already existed for centuries.[32]

Although it continued to in surrounding countries, over the centuries Buddhism gradually declined in India and it was virtually extinct there by the time of the British conquest.

See also: Decline of Buddhism in India

[edit] Main traditions

Chinese Mahayana Buddhist monk lighting incense in a Beijing temple.The most common way scholars categorize Buddhist schools follows the major languages of the extant Buddhist canons, which exist in Pāli, Tibetan (also found in Mongolian translation) and Chinese collections, along with some texts that still exist in Sanskrit and Buddhist Hybrid Sanskrit. This is a useful division for practical purposes, but does not necessarily correspond to philosophical or doctrinal divisions since, despite the differences, there are common threads to almost all Buddhist branches:

All accept the Buddha as their teacher.
All accept the Middle Way, Dependent origination, the Four Noble Truths and the Noble Eightfold Path, in theory, though in practice these have little or no importance in some traditions.
All accept that both the members of the laity and of the Sangha can pursue the path toward enlightenment (bodhi).
All consider Buddhahood to be the highest attainment; however Theravada consider the Nibbana attained by Arahants as identical to that attained by the Buddha himself, as there is only one type of Nibbana. According to Theravada, a Buddha is someone that had discovered the path all by himself and taught it to others.

Eastern (East Asian) Buddhism

Chinese Ming dynasty porcelain figure of Guanyin, "Goddess of Mercy."Main article: Mahayana
Mahayana ("Great Vehicle") is an inclusive, cosmically-dimensioned faith characterized by the adoption of additional texts. Mahayana Buddhists place emphasis on the Bodhisattva ideal. Mahayana practitioners are less concerned with the traditional early Buddhist emphasis on release from suffering (dukkha) characteristic of the Arahants, and instead vow to remain in the world to liberate all beings, without exception, from suffering. Mahayana is further typified by a pantheon of quasi-divine Bodhisattvas devoting themselves to personal excellence for the sake of rescuing others from suffering and delivering them into the bliss of Nirvana. The quest of the Bodhisattvas is for ultimate Buddhic knowledge so as to be able to effect the salvation of all humanity (and indeed all living beings, including animals, ghosts and gods).

The Mahayana branch emphasizes infinite, universal compassion (maha-karuna) or the selfless, ultra-altruistic quest of the Bodhisattva to attain the "Awakened Mind" (bodhicitta) of Buddhahood so as to have the fullest possible knowledge of how most effectively to lead all sentient beings into Nirvana. Emphasis is also often placed on the notions of Emptiness (shunyata), perfected spiritual insight (prajnaparamita) and Buddha-nature (the deathless tathagatagarbha, or Buddhic Essence, inherent in all beings and creatures). The teaching of the tathagatagarbha is said by the Buddha in the tathagatagarbha sutras to constitute the "absolutely final culmination" of his Dharma—the highest presentation of Truth (other sūtras make similar statements about other teachings). This has traditionally been regarded as the highest teaching in East Asian Buddhism. However, in modern China all doctrines are regarded as equally valid.[34] The Mahayana can also on occasion communicate a vision of the Buddha or Dharma which amounts to mysticism and gives expression to a form of mentalist panentheism (God in Buddhism).

In addition to the Tripitaka scriptures in the narrower sense, which (within Mahayana) are viewed as valid but only provisional or basic, Mahayana schools recognize all or part of a genre of Mahayana scriptures. 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.

Mahayana Buddhism shows a great deal of doctrinal variation and development over time, and even more variation in terms of practice. While there is much agreement on general principles, there is disagreement over which texts are more authoritative.

Native Eastern Buddhism is practiced today in China, Japan, Korea, Singapore, parts of Russia and most of Vietnam. The Buddhism practiced in Tibet, the Himalayan regions, and Mongolia is also Mahayana in origin, but will be discussed below under the heading of Northern Buddhism. There are a variety of strands in Eastern Buddhism, which in most of this area are fused into a single unified form of Buddhism. However, in Japan they form separate denominations. The five major ones are the following.

Chan/Zen
Pure Land
Nichiren, peculiar to Japan
Shingon, a form of Vajrayana
Tendai
In the first half of the twentieth century, most Chinese monks practised Pure Land, some combining it with Chan (Zen); Chan survived into the 20th century in a small number of monasteries, but died out in mainland China after the communist takeover.[35] Nearly all Chinese Buddhists accept that the chances of attaining sufficient enlightenment by one's own efforts are very slim, so that Pure Land practice is essential as an "insurance policy" even if one practises something else.[36] In Vietnam, the Buddhism of monks and educated lay people is mainly Thien (Zen), with elements of Pure Land and tantra, but that of most ordinary Buddhists has little or no Thien element, being mainly Pure Land.[37] In Korea, nearly all Buddhists belong to the Chogye school, which is officially Son (Zen), but with substantial elements from other traditions.[38] In Japan, the numbers of adherents are estimated as follows:[39]

Pure Land 17.7m
mainstream Nichiren 13m (excluding radical groups like Soka Gakkai/Nichiren Shoshu, which are not always counted as Buddhist)
Zen 13m
Shingon 11.9m
Tendai 2.9m
Ch'an (Chinese) or Zen (Japanese) Buddhism (whose name is derived from the Sanskrit term, dhyana - "meditation") is a form of Buddhism that became strong in China and Japan and that lays special emphasis on meditation. Charles S. Prebish writes (in his Historical Dictionary of Buddhism, Sri Satguru Publications, Delhi, 1993, p. 287): "Although a variety of Zen 'schools' developed in Japan, they all emphasize Zen as a teaching that does not depend on sacred texts, that provides the potential for direct realization, that the realization attained is none other than the Buddha nature possessed by each sentient being ...". 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 and Soto, the former greatly favouring the use in meditation of the koan (meditative riddle or puzzle) as a device for spiritual break-through, and the latter (while certainly employing koans) focussing more on shikantaza or "just sitting". Prebish comments (op. cit., p. 244): "It presumes that sitting in meditation itself (i.e. zazen) is an expression of Buddha nature." The method is to detach the mind from conceptual modes of thinking and perceive Reality directly. Speaking of Zen in general, Buddhist scholar Stephen Hodge writes (Zen Masterclass, Godsfield Press, 2002, pp. 12–13): "... practitioners of Zen believe that Enlightenment, the awakening of the Buddha-mind or Buddha-nature, is our natural state, but has been covered over by layers of negative emotions and distorted thoughts. According to this view, Enlightenment is not something that we must acquire a bit at a time, but a state that can occur instantly when we cut through the dense veil of mental and emotional obscurations." 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 (Critical Sermons on the Zen Tradition, Hisamatsu Shin'ichi, Palgrave Macmillan, New York, 2002, passim). Commenting on Rinzai Zen and its Chinese founder, Linji, Hisamatsu states: "Linji indicates our true way of being in such direct expressions as 'True Person' and 'True Self'. It is independent of words or letters and transmitted apart from scriptural teaching. Buddhism doesn't really need scriptures. It is just our direct awakening to Self ..." (Hisamatsu, op. cit., p. 46). Nevertheless, Zen does not neglect the scriptures.[40]

The above 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 Amida 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/or the chanting of homage to his name will provide the spiritual energy that will liberate one at death into the "happy land" (sukhavati) or "pure land" of Amitabha (called Amida in Japanese) 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 people will have faith in the power of that limitless great Vow, or will utter the liberational chant of Amida's name.

Northern (Tibetan) Buddhism

Young Tibetan Buddhist monks of DrepungMain article: Vajrayana
Though thoroughly based upon Mahāyāna, Tibeto-Mongolian Buddhism is sometimes characterized as Vajrayāna or "Diamond Vehicle" (also referred to as Mantrayāna, Tantrayāna, Tantric Buddhism, or esoteric Buddhism). It therefore accepts all the basic concepts of Mahāyāna, but also includes a vast array of spiritual and physical techniques designed to enhance Buddhist practice. One component of the Vajrayāna is harnessing psycho-physical energy as a means of developing profoundly powerful states of concentration and awareness. These profound states are in turn to be used as an efficient path to Buddhahood. Using these techniques, it is claimed that a practitioner can achieve Buddhahood in one lifetime, or even as little as three years. 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.


[edit] Buddhism today
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. While estimates of the number of Buddhist followers range from 230 to 500 million worldwide, most estimates are between 310 million,[41] and 350 million.[42] In addition, most scholars classify similar numbers of people under a category they call variously Chinese (folk/traditional) religion, which is an amalgam of various traditions, including Buddhism. Furthermore, estimates are totally uncertain and in dispute:

because of difficulties in defining who counts as a Buddhist;
because of uncertainties in the situation for several countries; most notably China, Vietnam and North Korea.
According to one analysis,[43] 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 in India, is among the oldest organizations on earth.


Typical interior of a temple in KoreaTheravāda Buddhism, using Pāli as its scriptural language, is the dominant form of Buddhism in Cambodia, Laos, Thailand, Sri Lanka, and Burma. Also the Dalit Buddhist movement in India (inspired by B. R. Ambedkar) practices Theravada.
East Asian forms of Mahayana Buddhism that use scriptures in Chinese are dominant in most of China, Japan, Korea, Taiwan, Singapore and Vietnam as well as within Chinese and Japanese communities within Indochina, Southeast Asia and the West.
Tibetan Buddhism, using the Tibetan language, is found in Tibet, and the surrounding areas in India, Bhutan, Mongolia, Nepal, and the Russian Federation.
Most Buddhist groups in the West are at least nominally affiliated to some eastern tradition listed above. An exception is the Friends of the Western Buddhist Order, though they can be considered Mahayanist in a broad sense.
According to a website specializing in religious statistics,[44] the numbers of adherents of the three main traditions listed above are about 124, 185 and 20 million, respectively.

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, Buddhism is regarded as familiar and part of the establishment. 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. In the West, Buddhism is recognized as one of the growing spiritual influences. (See also: Buddhism in the West)

Some teachings
Other teachings can be found in the sections below on history of Indian Buddhism and the main traditions, and also in separate articles on Buddhist devotion, Nichiren Buddhism, Shingon. (Also, Falun Gong is classified sometimes as a form of Buddhism,[45] sometimes as a form of Chinese religion[46]).

In Theravada Buddhism, any person who has awakened from the "sleep of ignorance" (by directly realizing the true nature of reality), without instruction, and who has reached the end of the compulsive cycle of rebirths (as human, animal, ghost, etc.) after numerous lifetimes of spiritual striving, and who teaches this Path to Awakening to others is called a Buddha, while those who achieve realisations but do not teach others are called paccekabuddhas. All traditional Buddhists agree that Shakyamuni or Gotama Buddha was not the only Buddha: it is generally taught that there have been many past Buddhas and that there will be future Buddhas too. If a person achieves this awakening, he or she is called an arahant. Siddhartha Gautama, the Buddha, is thus only one among other buddhas before or after him. His teachings are oriented toward the attainment of this kind of awakening, also called liberation, or Nirvana.

One of the teachings ascribed to the Buddha regarding the holy life and the goal of liberation is constituted by the "The Four Noble Truths", which focus on dukkha, a term that refers to suffering or the unhappiness ultimately characteristic of unawakened, worldly life. According to the interpretation of earlier Western scholars, followed by many modern Theravadins, the Four Noble Truths regarding suffering state what is its nature, its cause, its cessation, and the way leading to its cessation.[47] This way to the cessation of suffering is called "The Noble Eightfold Path". However, according to at least some recent scholars,[48] the so-called truths are not statements at all, but "things": suffering and the rest.

Numerous distinct groups have developed since the passing of the Buddha, with diverse teachings that vary widely in practice, philosophical emphasis, and culture. Few valid generalizations are possible about all Buddhists.[49]


[edit] Bodhi

Gautama Buddha, ancient region of Gandhara, northern Pakistan, 1st century CE, Musée Guimet, Paris.Main article: Bodhi
Bodhi (Pāli and Sanskrit (बॊधि), lit. awakening) is a term applied in Theravada Buddhism to the experience of Awakening of Arahants, including Buddhas. When used in a generic sense, a buddha is generally considered to be a person who discovers the true nature of reality through (lifetimes of) spiritual cultivation, investigation of the various religious practices of his time, and meditation. This transformational discovery is called Bodhi, which literally means "awakening", but is more commonly called "enlightenment".

In Early Buddhism, Bodhi carries a meaning synonymous to Nirvana, using only some different metaphors to describe the experience, which implied the extinction of raga (greed),[50] dosa (hate)[51] and moha (delusion).[52] In the later school of Mahayana Buddhism, the status of nirvana was downgraded, 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 the additional and higher attainment of Bodhi to eradicate delusion.[53] The result is that according to Mahayana Buddhism, the Arahant attains Nirvana but not Bodhi, thus still being subject to delusion, while the Bodhisattva attains Bodhi. In Theravada Buddhism, Bodhi and Nirvana carry the same meaning, that of being freed from craving, hate and delusion. The Arahant, according to Theravada doctrine, has thus overcome greed, hatred, and delusion, attaining Bodhi. In Theravada Buddhism, the extinction of only greed (in relation to the sense sphere) and hatred, while a residue of delusion remains, is called Anagami.

Bodhi is attained when the Four Noble Truths are fully grasped, and all karma has reached cessation. Although the earliest sources do not have any mention of Paramitas,[54][55] the later traditions of Theravada and Mahayana state that one also needs to fulfill the pāramitās. After attainment of Bodhi, it is believed one is freed from the compulsive cycle of saṃsāra: birth, suffering, death and rebirth, and attains the "highest happiness" (Nirvana, as described in the Dhammapada). Belief in self (ātmān, Pāli attā) has also been extinguished as part of the eradication of delusion, and Bodhi thus implies understanding of anattā (Sanskrit: Anatman).

Some Mahayana sources contain the idea that a bodhisattva, which in other Mahayana sources is someone on the path to Buddhahood, deliberately refrains from becoming a Buddha in order to help others [56]

According to a saying in one of the Mahayana sutras, if a person does not aim for Bodhi, one lives one's life like a preoccupied child playing with toys in a house that is burning to the ground.[57]

Middle Way
Main article: Middle Way
An important guiding principle of Buddhist practice is the Middle Way which was said to have been discovered by the Buddha prior to his enlightenment (bodhi). The Middle Way or Middle Path has several definitions:

It is often described as the practice of non-extremism; a path of moderation away from the extremes of self-indulgence and opposing self-mortification.
It also refers to taking a middle ground between certain metaphysical views, e.g. that things ultimately either exist or do not exist.[58]
An explanation of the state of nirvana and perfect enlightenment where all dualities fuse and cease to exist as separate entities (see Seongcheol).

[edit] Refuge in the Three Jewels

Footprint of the Buddha with Dharmachakra and triratna, 1st century CE, Gandhāra.Main articles: Refuge (Buddhism) and Three Jewels
Traditionally, the first step in most forms of Buddhism requires taking refuge, as the foundation of one's religious practice, in Buddhism's Three Jewels (Sanskrit: त्रिरत्न Triratna or रत्नत्रय Ratna-traya, Pali: Tiratana).[59] The practice of taking refuge on behalf of young or even unborn children is mentioned[60] 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. The person who chooses the bodhisattva path makes a vow/pledge. This is considered the ultimate expression of compassion in Buddhism.

The Three Jewels are:

The Buddha (i.e.,Awakened One). This is a title for those who attained Awakening similar to the Buddha and helped others to attain it. See also the Tathāgata and Śākyamuni Buddha. The Buddha could also be represented as the wisdom that understands Dharma, and in this regard the Buddha represents the perfect wisdom that sees reality in its true form.
The Dharma: The teachings or law as expounded by the Buddha. Dharma also means the law of nature based on behavior of a person and its consequences to be experienced (action and reaction). It can also (especially in Mahayana Buddhism) connote the ultimate and sustaining Reality which is inseverable from the Buddha.
The Sangha: This term literally means "group" or "congregation," but when it is used in Buddhist teaching the word refers to one of two very specific kinds of groups: either the community of Buddhist monastics (bhikkhus and bhikkhunis), or the community of people who have attained at least the first stage of Awakening (Sotapanna (pali)—one who has entered the stream to enlightenment). According to some modern Buddhists, it also consists of laymen and laywomen, the caretakers of the monks, those who have accepted parts of the monastic code but who have not been ordained as monks or nuns.
According to the scriptures, The Buddha presented himself as a model, however, he did not ask his followers simply to have faith (Sanskrit श्रद्धा śraddhā, Pāli saddhā) in his example of a human who escaped the pain and danger of existence. In addition, he encouraged them to put his teachings to the test and accept what they could verify on their own, provided that this was also "praised by the wise" (see Kalama Sutta). The Dharma, i.e. the teaching of the Buddha, offers a refuge by providing guidelines for the alleviation of suffering and the attainment of enlightenment. The Saṅgha (Buddhist Order of monks) 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.

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.

Many Buddhists believe that there is no otherworldly salvation from one's karma. The suffering caused by the karmic effects of previous thoughts, words and deeds can be alleviated by following the Noble Eightfold Path, although the Buddha of some Mahayana sutras, such as the Lotus Sutra, the Angulimaliya Sutra and the Nirvana Sutra, also teaches that powerful sutras such as the above-named can, through the very act of their being heard or recited, wholly expunge great swathes of negative karma.

The Four Noble Truths
Main article: The Four Noble Truths
According to the Macmillan Encyclopedia of Buddhism (2004),[61] these 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"

According to the scriptures, the Four Noble Truths were among the topics of the first sermon given by the Buddha after his enlightenment,[62] which was given to the five ascetics with whom he had practised austerities. The Four Noble Truths were originally spoken by the Buddha not in the form of a religious or philosophical text, but in the manner of a medical diagnosis and remedial prescription in a style that was common at that time. The early teaching[63] and the traditional understanding in the Theravada[64] is that these are an advanced teaching for those who are ready for them. The Mahayana position is that they are a preliminary teaching for people not yet ready for the higher and more expansive Mahayana teachings.[65] They are little known in the Far East.[66]


[edit] The Noble Eightfold Path
Main article: Noble Eightfold Path

The eight-spoked Dharmacakra. The eight spokes represent the Noble Eightfold Path of Buddhism.The Noble Eightfold Path is the way to the cessation of suffering, the fourth part of the Four Noble Truths. In the early sources (the four main Nikayas) it is not generally taught to laymen, and it is little known in the Far East.[67]This is divided into three sections: Śīla (which concerns wholesome physical actions), Samadhi (which concerns the meditative concentration of the mind) and Prajñā (which concerns spiritual insight into the true nature of all things).

Śīla is morality—abstaining from unwholesome deeds of body and speech. Within the division of sila are three parts of the Noble Eightfold Path:

Right Speech—One speaks in a non hurtful, not exaggerated, truthful way (samyag-vāc, sammā-vācā)
Right Actions—Wholesome action, avoiding action that would do harm (samyak-karmānta, sammā-kammanta)
Right Livelihood—One's way of livelihood does not harm in any way oneself or others; directly or indirectly (samyag-ājīva, sammā-ājīva)
Samadhi is developing mastery over one’s own mind. Within this division are another three parts of the Noble Eightfold Path:

Right Effort/Exercise—One makes an effort to improve (samyag-vyāyāma, sammā-vāyāma)
Right Mindfulness/Awareness—Mental ability to see things for what they are with clear consciousness (samyak-smṛti, sammā-sati)
Right Concentration/Meditation—Being aware of the present reality within oneself, without any craving or aversion. (samyak-samādhi, sammā-samādhi)
Prajñā is the wisdom which purifies the mind. Within this division fall two more parts of the Noble Eightfold Path:

Right Understanding—Understanding reality as it is, not just as it appears to be. (samyag-dṛṣṭi, sammā-diṭṭhi)
Right Thoughts—Change in the pattern of thinking. (samyak-saṃkalpa, sammā-saṅkappa)
The word samyak means "perfect". There are a number of ways to interpret the Eightfold Path. On one hand, the Eightfold Path is spoken of as being a progressive series of stages through which the practitioner moves, the culmination of one leading to the beginning of another, whereas others see the states of the 'Path' as requiring simultaneous development. It is also common to categorize the Eightfold Path into prajñā (Pāli paññā, wisdom), śīla (Pāli sīla, virtuous behavior) and samādhi (concentration).

Śīla: (Moral cultivation and the precepts)
Main articles: Sila, The Five Precepts, The Eight Precepts, and Patimokkha
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 internally, but also peace in the community, which is externally. According to the Law of Kamma, 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 have some additional precepts of basic asceticism.

The five precepts are not given in the form of commands such as "thou shalt not ...", but are training rules in order to live a better life in which one is happy, without worries, and can meditate well.

1. To refrain from taking life. (non-violence towards sentient life forms)
2. To refrain from taking that which is not given. (not committing theft)
3. To refrain from sensual (sexual) misconduct.
4. To refrain from lying. (speaking truth always)
5. To refrain from intoxicants which lead to loss of mindfulness. (refrain from using drugs or alcohol)
In the eight precepts, the third precept on sexual misconduct is made more strict, and becomes a precept of celibacy.

The three additional rules of the eight precepts are:

6. To refrain from eating at the wrong time. (only eat from sunrise to noon)
7. To refrain from dancing, using jewelry, going to shows, etc.
8. To refrain from using a high, luxurious bed.
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.

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.

Samādhi/Bhāvanā (Meditative cultivation)
Main articles: Samadhi, Vipassana, and Buddhist meditation
In the language of the Noble Eightfold Path, samyaksamādhi is "right concentration". The primary means of cultivating samādhi is meditation. According to Theravada Buddhism the Buddha taught two types of meditation, viz. samatha meditation (Sanskrit: śamatha) and vipassanā meditation (Sanskrit: vipaśyanā). In Chinese Buddhism, these exist (translated chih kuan), but Chan (Zen) meditation is more popular.[68] Throughout most of Buddhist history before modern times, serious meditation by lay people has been unusual.[69] 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, 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 jñāna (Pāli ñāṇa knowledge), prajñā (Pāli paññā pure understanding) and thus can lead to nirvāṇa (Pāli nibbāna). When one is in jñāna, it is nibbāna, albeit only temporary because in these states, all defilements are suppressed. Only prajñā or vipassana eradicates the defilements completely. Jhanas are also resting states which arahants abide in order to rest.


[edit] Prajñā (Wisdom)
Main article: Prajñā
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, by its enlightenment, of attaining nirvāṇa, through its revelation of the true nature of all things as dukkha (unsatisfactory), anicca (impermanence) and anatta (devoid of 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. Many attain nirvana upon hearing the Buddha's 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. It should be noted that one could theoretically attain nirvana at any point of practice, while listening to a sermon, while conducting business of daily life or while in meditation.


[edit] Buddhism and intellectualism
Main article: Reality in Buddhism
According to the scriptures, in his lifetime, the Buddha refused to answer several metaphysical questions. On issues such as whether the world is eternal or non-eternal, finite or infinite, unity or separation of the body and the self, complete inexistence of a person after nirvana and then death etc, the Buddha had remained silent. One explanation for this is that such questions distract from practical activity for realizing enlightenment.[70] Another is that such questions assume the reality of world/self/person.

In the Pali Canon and numerous Mahayana sutras and Tantras, the Buddha stresses that Dharma (Truth) cannot truly be understood with the ordinary rational mind or logic: Reality transcends all worldly concepts. The "prajna-paramita" sutras have this as one of their major themes. What is urged is study, mental and moral self-cultivation, faith in and veneration of the sutras, which are as fingers pointing to the moon of Truth, but then to let go of ratiocination and to experience direct entry into Liberation itself.

The Buddha in the self-styled "Uttara-Tantra", the Mahaparinirvana Sutra (a Mahayana scripture), insists that, while pondering upon Dharma is vital, one must then relinquish fixation on words and letters, as these are utterly divorced from Liberation and the Buddha. The Tantra entitled the "All-Creating King" (Kunjed Gyalpo Tantra, a scripture of the Nyingma school of Tibetan Buddhism) also emphasises how Buddhist Truth lies beyond the range of thought and is ultimately mysterious. The Supreme Buddha, Samantabhadra, states there: "The mind of perfect purity ... is beyond thinking and inexplicable ...."[71] Also later, the famous Indian Buddhist yogi and teacher mahasiddha Tilopa discouraged any intellectual activity in his 6 words of advice.

Most Buddhists agree that, to a greater or lesser extent, words are inadequate to describe the goal; schools differ radically on the usefulness of words in the path to that goal.[72]

Buddhist scholars have produced a prodigious quantity of intellectual theories, philosophies and world view concepts. See e.g. Abhidharma, Buddhist philosophy and Reality in Buddhism. Some schools of Buddhism discourage doctrinal study, but most regard it as having a place, at least for some people at some stages.

Mahayana often adopts a pragmatic concept of truth:[73] doctrines are "true" in the sense of being spiritually beneficial. In modern Chinese Buddhism, all doctrinal traditions are regarded as equally valid.[74]

Divisions
The most frequently used classification of present-day Buddhism among scholars[75] divides present-day adherents into the following three traditions or geographical or cultural areas: Theravada, East Asian Buddhism and Tibetan Buddhism.

An alternative scheme used by some scholars[76][page # needed] has two divisions, Theravada and Mahayana. In this classification, Mahayana includes both East Asian and Tibetan Buddhism. This scheme is the one ordinarily used in the English language.[77] Some scholars[78] use other schemes. Buddhists themselves have a variety of other schemes.





[edit] Buddhist texts
Pali Canon

Vinaya Pitaka

Sutta-
vibhanga Khandhaka Pari-
vara


Sutta Pitaka

Digha
Nikaya Majjhima
Nikaya Samyutta
Nikaya



Anguttara
Nikaya Khuddaka
Nikaya


Abhidhamma Pitaka

Dhs. Vbh. Dhk.
Pug. Kvu. Yamaka Patthana



view • talk • edit
Main article: 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. The Buddhist canons of scripture are known in Sanskrit as the Tripitaka and in Pāli as the Tipitaka. These terms literally mean "three baskets" and refer to the three main divisions of the canon, which are:

The Vinaya Pitaka, containing disciplinary rules for the Sanghas of Buddhist monks and nuns, as well as a range of other texts including explanations of why and how rules were instituted, supporting material, and doctrinal clarification.
The Sūtra Pitaka (Pāli: Sutta Pitaka), contains discourses ascribed to the Buddha.
The Abhidharma Pitaka (Pāli: Abhidhamma Pitaka) contains material often described as systematic expositions of the Buddha's teachings.
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 sayings—sūtras (Sanskrit) or suttas (Pāli)—and codify monastic rules (Vinaya). Ānanda, the Buddha's personal attendant, was called upon to recite the discourses of the Buddha, and according to some sources the abhidhamma, and Upāli, another disciple, recited the rules of the Vinaya. These became the basis of the Tripitaka. However, this record was initially transmitted orally in form of chanting, and was committed to text in a much later period. 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 Buddha's previous lives, and lists relating to various subjects.

The Theravāda and other early Buddhist Schools traditionally believe that the texts of their canon contain the actual words of the Buddha. The Theravāda canon, also known as the Pāli Canon after the language it was written in, contains some four million words. Other texts, such as the Mahāyāna sūtras, are also considered by some to be the word of the Buddha, but supposedly were transmitted in secret, or via lineages of mythical beings (such as the nāgas), or came directly from other Buddhas or bodhisattvas. Approximately six hundred Mahāyāna sutras have survived in Sanskrit or in Chinese or Tibetan translations. In addition, East Asian Buddhism recognizes some sutras regarded by scholars as of Chinese origin.

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 versions of the Vinaya. The Pāli sutras, along with other, closely-related scriptures, are known to the other schools as the āgamas.

Whereas the Theravādins adhere solely to the Pali canon and its commentaries, the adherents of Mahāyāna accept both the agamas and the Mahāyāna sūtras as authentic, valid teachings of the Buddha, designed for different types of persons and different levels of spiritual penetration. For the Theravādins, however, the Mahayana sūtras are works of poetic fiction, not the words of the Buddha himself. The Theravadins are confident that the Pali canon represents the full and final statement by the Buddha of his Dhamma—and nothing more is truly needed beyond that. Anything added which claims to be the word of the Buddha and yet is not found in the Canon or its commentaries is treated with extreme caution if not outright rejection by Theravada.


Buddhist monk Geshe Konchog Wangdu reads Mahayana sutras from an old woodblock copy of the Tibetan Kanjur.For the Mahāyānists, in contrast, the āgamas do indeed contain basic, foundational, and, therefore, relatively weighty pronouncements of the Buddha. From the Mahayana standpoint the Mahāyāna sutras articulate the Buddha's higher, more advanced and deeper 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), which expresses availability both to the general masses of sentient beings and those who are more developed. The theme of greatness can be seen in many elements of Mahayana Buddhism, from the length of some of the Mahayana sutras and the vastness of the Bodhisattva vow, which strives for all future time to help free all other persons and creatures from pain), to the (in some sutras and Tantras) final attainment of the Buddha's "Great Self" (mahatman) in the sphere of "Great Nirvana" (mahanirvana). For Theravadins and many scholars, including A.K. Warder[79], however, the self-proclaimed "greatness" of the Mahayana Sutras does not make them a true account of the life and teachings of Gautama Buddha.

Unlike many religions, Buddhism has no single central text that is universally referred to by all traditions. However, scholars have referred to the Vinaya Pitaka and the first four Nikayas of the Sutta Pitaka as the common core of all Buddhist traditions.[80] However, 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.[81] 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.

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 not a single text widely accepted as being central to all Buddhist traditions.

Buddhist symbols
Main article: Buddhist symbolism
The eight auspicious symbols of Mahayana and Vajrayana are:

the Parasol (Umbrella)
the Golden Fish
the Treasure Vase
the Lotus
the Conch Shell
the Endless Knot
the Victory Banner
the Dharma wheel

[edit] Comparative study
This section requires expansion.

Buddhism is a fertile ground for comparative studies with different beliefs, philosophy, science, history, and various other aspects of Buddhism. In term of doctrine, dependent origination is, according to some, Buddhism's primary contribution to metaphysics. This has wide-ranging implication in terms of theology, philosophy, and science. On the other hand, Buddhist emphasis on the Middle way not only provides a unique guideline for ethics but it has also allowed Buddhism to peacefully coexist with various local beliefs, customs, and institutions in adopted countries for most of its history.

List of Buddhism related topics in comparative studies

Buddhism and Hinduism
Buddhism and Eastern teaching (Buddhism and East Asian teaching)
God in Buddhism (Buddhism, mysticism, and monotheism)
Buddhism and Christianity
Buddhist philosophy (Buddhism and Western philosophy)
Buddhist Ethics (Buddhism and ethics)
Buddhism and science (Buddhism and science)
Buddhism and psychology
Buddhism and Jainism
Buddhism and Thelema[82]

[edit] See also
Basic Points Unifying the Theravada and the Mahayana
Buddhist terms and concepts
List of Buddhist topics
List of Buddhists
shinbutsu shūgō
Buddhist Ceremonies

this is insane on another level...LOL

yes, buddhism is insane on a transcendental level, specifically.

I'm not crazy; this is the most compassionate thing I can do on this thread. ;)

You want to hear about my favorite baseball team? If this continues, you will! :D

Oh, and purple monkey dishwasher.

The spotted yellow cuckoobird is flying backwards.

my arms are made of meat.

Negative, sir; I am a meat popsicle.

"But judgment of any system or a priori relation of phenomena exists in any rational or metaphysical or at least epistemological contradiction to an abstract and empirical concept, such as being, or to be, or to occur in the thing itself or of the thing itself." – Sonja
"Yes, I've said that many times." - Boris

a small exerpt from Woody Allen's Love and Death

:D

SMALL EXCERPT?

Sir, I fully encourage you to post the entire script! In fact, I DEMAND IT!

Mutual assured destruction (MAD; sometimes written as mutually assured destruction) is a doctrine of military strategy in which a full-scale use of nuclear weapons by two opposing sides would effectively result in the destruction of both the attacker and the defender.[1] It is based on the theory of deterrence according to which the deployment of strong weapons is essential to threaten the enemy in order to prevent the use of the very same weapons. The strategy is effectively a form of Nash equilibrium, in which both sides are attempting to avoid their worst possible outcome—nuclear annihilation.
Contents
[hide]

* 1 Theory
* 2 History
o 2.1 Pre-1945
o 2.2 Early Cold War
o 2.3 Second strike capability
o 2.4 Late Cold War
o 2.5 Post Cold War
* 3 Official policy
* 4 Criticism and challengable assumptions
* 5 See also
o 5.1 Media
* 6 References
* 7 External links

[edit] Theory

The doctrine assumes that each side has enough nuclear weaponry to destroy the other side and that either side, if attacked for any reason by the other, would retaliate with equal or greater force. The expected result is an immediate escalation resulting in both combatants' total and assured destruction. It is now generally assumed that the nuclear fallout or nuclear winter resulting from a large scale nuclear war would bring about worldwide devastation, though this was not a critical assumption to the theory of MAD.

The doctrine further assumes that neither side will dare to launch a first strike because the other side will launch on warning (also called fail-deadly) or with secondary forces (second strike) resulting in the destruction of both parties. The payoff of this doctrine is expected to be a tense but stable peace.

The primary application of this doctrine started during the Cold War (1950s to 1990s) in which MAD was seen as helping to prevent any direct full-scale conflicts between the United States and the Soviet Union while they engaged in smaller proxy wars around the world. It was also responsible for the arms race, as both nations struggled to keep nuclear parity, or at least retain second-strike capability. Although the Cold War ended in the early 1990s, the doctrine of Mutually Assured Destruction certainly continues to be in force although it has receded from public discourse.

Proponents of MAD as part of U.S. and USSR strategic doctrine believed that nuclear war could best be prevented if neither side could expect to survive a full scale nuclear exchange (as a functioning state). Since the credibility of the threat is critical to such assurance, each side had to invest substantial capital in their nuclear arsenals even if they were not intended for use. In addition, neither side could be expected or allowed to adequately defend itself against the other's nuclear missiles. This led both to the hardening and diversification of nuclear delivery systems (such as nuclear missile silos, ballistic missile submarines and nuclear bombers kept at fail-safe points) and to the Anti-Ballistic Missile Treaty.

This MAD scenario is often referred to as nuclear deterrence. The term deterrence was first used in this context after World War II; prior to that time, its use was limited to legal terminology.

[edit] History

[edit] Pre-1945

Perhaps the earliest reference to the concept comes from the English author Wilkie Collins, writing at the time of the Franco-Prussian war in 1870: "I begin to believe in only one civilising influence—the discovery one of these days of a destructive agent so terrible that War shall mean annihilation and men's fears will force them to keep the peace".

Echoes of the doctrine can be found in the first document which outlined how the atomic bomb was a practical proposition. In March 1940, the Frisch-Peierls memorandum anticipated deterrence as the principal means of combating an enemy with nuclear weapons.

[edit] Early Cold War

In August 1945, the United States accepted the surrender of Japan after the nuclear attacks on Hiroshima and Nagasaki. Four years later, on August 29, 1949, the Soviet Union detonated its own nuclear weapon. At the time, both sides lacked the means to effectively use nuclear devices against each other. However, with the development of aircraft like the Convair B-36, both sides were gaining a greater ability to deliver nuclear weapons into the interior of the opposing country. The official nuclear policy of the United States was one of "massive retaliation", as coined by President Dwight D. Eisenhower's Secretary of State John Foster Dulles, which called for massive attack against the Soviet Union if they were to invade Europe, regardless of whether it was a conventional or a nuclear attack.

During the Cuban Missile Crisis, the Soviet Union truly developed an understanding of the effectiveness of the U.S. ballistic missile submarine forces, and work on Soviet ballistic missile submarines began in earnest. For the remainder of the Cold War, although official positions on MAD changed in the United States, the consequences of the second strike from ballistic missile submarines was never in doubt.

The multiple independently targetable re-entry vehicle (MIRV) was another weapons system designed specifically to aid with the MAD nuclear deterrence doctrine. With a MIRV payload, one ICBM could hold many separate warheads. MIRVs were first created by the United States in order to counterbalance Soviet anti-ballistic missile systems around Moscow. Since each defensive missile could only be counted on to destroy one offensive missile, making each offensive missile have, for example, three warheads (as with early MIRV systems) meant that three times as many defensive missiles were needed for each offensive missile. This made defending against missile attacks more costly and difficult. One of the largest U.S. MIRVed missiles, the LGM-118A Peacekeeper, could hold up to 10 warheads, each with a yield of around 300 kilotons—all together, an explosive payload equivalent to 230 Hiroshima-type bombs. The multiple warheads made defense untenable with the technology available, leaving only the threat of retaliatory attack as a viable defensive option. MIRVed land-based ICBMs are considered destabilizing because they tend to put a premium on striking first. It is because of this that this type of weapon was banned under the START II agreement.

In the event of a Soviet conventional attack on Western Europe, NATO planned to use tactical nuclear weapons. The Soviet Union countered this threat by issuing a statement that any use of nuclear weapons against Soviet forces, tactical or otherwise, was grounds for a full-scale Soviet retaliatory strike. As such, it was generally assumed that any combat in Europe would end with apocalyptic conclusions.

[edit] Second strike capability

It was only with the advent of ballistic missile submarines, starting with the George Washington class in 1959, that a survivable nuclear force became possible and second strike capability credible. This was not fully understood until the 1960s when the strategy of mutually assured destruction was first fully described, largely by United States Secretary of Defense Robert McNamara.

In McNamara's formulation, MAD meant that nuclear nations either had first strike or second strike capability. A nation with first strike capability would be able to destroy the entire nuclear arsenal of another nation and thus prevent any nuclear retaliation. Second strike capability indicated that a nation could uphold a promise to respond to a nuclear attack with enough force to make such a first attack highly undesirable. According to McNamara, the arms race was in part an attempt to make sure that no nation gained first strike capability.

An early form of second strike capability had already been provided by the use of continual patrols of nuclear-equipped bombers, with a fixed number of planes always in the air (and therefore untouchable by a first strike) at any given time. The use of this tactic was reduced however, by the high logistic difficulty of keeping enough planes active at all times, and the increasing priority given to ICBMs over bombers (which might be shot down by air defenses before reaching their targets).

Ballistic missile submarines established a second strike capability through their stealth and by the number fielded by each Cold War adversary—it was highly unlikely that all of them could be targeted and preemptively destroyed (in contrast to, for example, a missile bunker with a fixed location that could be targeted during a first strike). Given their long range, high survivability and ability to carry many medium- and long-range nuclear missiles, submarines were a credible means for retaliation even after a massive first strike.

[edit] Late Cold War

The original doctrine of U.S. MAD was modified on July 25, 1980, with U.S. President Jimmy Carter's adoption of countervailing strategy with Presidential Directive 59. According to its architect, Secretary of Defense Harold Brown, "countervailing strategy" stressed that the planned response to a Soviet attack was no longer to bomb Russian population centers and cities primarily, but first to kill the Soviet leadership, then attack military targets, in the hope of a Russian surrender before total destruction of the USSR (and the United States). This modified version of MAD was seen as a winnable nuclear war, while still maintaining the possibility of assured destruction for at least one party. This policy was further developed by the Reagan Administration with the announcement of the Strategic Defense Initiative (nicknamed "Star Wars"), the goal of which was to develop space-based technology to destroy Soviet missiles before they reached the U.S.

SDI was criticized by both the Soviets and many of America's allies (including Margaret Thatcher) because, were it ever operational and effective, it would have undermined the "assured destruction" required for MAD. If America had a guarantee against Soviet nuclear attacks, its critics argued, it would have first strike capability which would have been a politically and militarily destabilizing position. Critics further argued that it could trigger a new arms race, this time to develop countermeasures for SDI. Despite its promise of nuclear safety, SDI was described by many of its critics (including Soviet nuclear physicist and later peace activist Andrei Sakharov) as being even more dangerous than MAD because of these political implications.

[edit] Post Cold War

The fall of the Soviet Union has reduced tensions between Russia and the United States and between the United States and China. The administration of George W. Bush withdrew from the Anti-Ballistic Missile Treaty in June 2002, claiming that the limited national missile defense system which they propose to build is designed only to prevent nuclear blackmail by a state with limited nuclear capability and is not planned to alter the nuclear posture between Russia and the United States.

While relations have improved and an intentional nuclear exchange is increasingly unlikely, the decay in Russian nuclear capability in the post Cold War era has had an effect on the continued viability of the MAD doctrine. An article by Keir Lieber and Daryl Press stated that the United States could carry out a nuclear first strike on Russia and would "have a good chance of destroying every Russian bomber base, submarine, and ICBM." This was attributed to reductions in Russian nuclear stockpiles and the increasing inefficiency and age of that which remains. Lieber and Press argued that the MAD era is coming to an end and that U.S. is on the cusp of global nuclear primacy.[2]

However, in a follow up article in the same publication, others criticized the analysis, including Peter Flory, the U.S. Assistant Secretary of Defense for International Security Policy, who began by writing "The essay by Keir Lieber and Daryl Press contains so many errors, on a topic of such gravity, that a Department of Defense response is required to correct the record."[3] Regarding reductions in Russian stockpiles, another response stated that "a similarly one-sided examination of [reductions in] U.S. forces would have painted a similarly dire portrait".

As usual, a situation in which the United States might actually be expected to carry out a "successful" attack is perceived as a disadvantage for both countries, since Russia might feel forced to attempt a similar action first.

An outline of current United States nuclear strategy toward both Russia and other nations was published as the document "Essentials of Post-Cold War Deterrence" in 1995.

[edit] Official policy

Whether MAD was the officially accepted doctrine of the United States military during the Cold War is largely a matter of interpretation. The term MAD was not coined by the military but was, however, based on the policy of "Assured Destruction" advocated by U.S. Secretary of Defense Robert McNamara during the 1960s. The United States Air Force, for example, has retrospectively contended that it never advocated MAD and that this form of deterrence was seen as one of numerous options in U.S. nuclear policy. Former officers have emphasized that they never felt as limited by the logic of MAD (and were prepared to use nuclear weapons in smaller scale situations than "Assured Destruction" allowed), and did not deliberately target civilian cities (though they acknowledge that the result of a "purely military" attack would certainly devastate the cities

Urin/Pisse

Der Urin (von lat. urina), auch der Harn genannt, ist ein pastöses bis flüssiges Ausscheidungsprodukt der Wirbeltiere. Er entsteht in den Nieren und wird über die Harnwege nach außen geleitet. Die Ausscheidung des Urins dient der Regulation des Flüssigkeits- und Elektrolythaushalts sowie der Eliminierung von Stoffwechselabbauprodukten, insbesondere der beim Abbau von Proteinen und Nukleotiden entstehenden Stickstoff-Verbindungen.

Menschlicher Urin ist eine zumeist gelbe Flüssigkeit. Zahlreiche Krankheiten wirken sich auf die Zusammensetzung des Urins aus. Eine Untersuchung des Urins kann darüber Aufschluss geben.

In this case tell us about the colour of your piss!

Gelb, wohl manchmal es ist klar nach zuvielen Biere :)

Thee Education ov Henry Adams.

YOU'RE ALL MAD!!

I.
I think.
I think we're.
I think we're rid.
I think we're rid of.
I think we're rid of that.
I think we're rid of that asshat.






I shouldn't speak too soon, though. :|

I've actually seen the pit where Cormoran is said to be kept prisoner. Mount St Michael is quite a nice place.

However...