This is the charateristics of Buddhist psychotherapy

In Pāli term, Tahnā Vāyati, here Tahnā mean “crave” and Vāyati mean “to whom connected with together” and also Vāna is craving for Samsara. These craving people are combined with together into the way of Samsara. It is away from Vāna in this way it is called Nibbāna. Where the craving is destroy all, there is called Nibbāna. Now, this is final aim because Buddhism confidence that there is no any other way of making and end of the mental suffering and also whatever these paths is leading to final aim therefore it is called Nibbāna, Noble one and Enlighten One or other except for this purposed are ignorance. Therefore, it is called in a way of noble.

Otherwise, not to appreciate the Buddha because of search strong argument you know scientific argument and logical argument Buddha says that this is noble what noble is Nibbāna its final aim of realization of Buddhism which is not the nature birth, decay and death but all are quenches under the ignoble. Anyway, all the Buddhist parts are fully ethical systems why the entire Buddhist teaching is leading to this final aim and than any analysis given Buddhism about mind is also physical aspect but they are very difference because according to Buddhism you know Buddhist concept of ethic Byāpaditi foundation in order to criteria. There are six criteria to determine whether something is good or evil. Here

ethic means wholesome or unwholesome and also ethical concept we study how people are determined what is good or bad. Then there are difference theories in the world and in difference systems. They cannot be accepted by all. But when the Buddha had analyzed the universal real criteria of good and bad, it goes to psychological aspect. Everywhere, we can see that other aspects are social aspects in Buddhism and these aspects are considered but when he goes to universal aspect, it is especially psychology in this way we get its Buddhist aspect of mind and six criteria. Lobha ( greed and lust), Dosa (angry), Moha (delusion), Alobha ( non-greed), Adosa (nonhatred) and Amoha (non-delusion) everywhere exist that in the six century B.C exist these six, today and future are also having those six aspects. Lobha, Dosa, and Moha, these three are considered as bad and Alobha, Adosa and Amoha are considered as good too. These three kinds of Lobha, Dosa and Moha eradicate by reaching the realization of Nibbāna. Therefore, we have Sīla, Samādhi and Paññā. Sīla means keeping the system of mind of temporary destruction.

And Samādhi means Vikkhambhana pahāna actually it is destruction of timely and Samucceda pahāna is rejection of all complete. Now, you can understand that the final aim is destruction of bad. It is mental tendency but it is mind analysis in Buddhism. And we have to know about realized impermanent nature of world and also mind is always perplexity but we like and dislike. Than we try to get everything or something from morning to evening. Unfortunately, due to impermanent nature of the world we cannot get everything. We try to get everything when we like. We try to reject everything when we don’t like etc.

Here, these are as meaning reducing of Lobha, Dosa and Moha because of Sīla, Samādha and Paññā but socially effect. Hence, treatment given to any mental problem should be started Lobha, Dosa and Moha. Sīla, Samādhi and Paññā are treated all kinds greed, hatred and delusion to reach the realization of Nibbāna by practicing.

Read More

The second factor of common Buddhist Psychotherapy

(2) The Second Lecture of Common Introduction

Of Buddhist Psychotherapy

Writing by Ven.Puññavaṃsa

I would like to discuss with all of you about the second lecture of common introduction of Buddhist Psychotherapy. I am found out the effect that mind is not permanent of the external of the craving of water. It is a process but there is no something called mind as the unique just I think about it but considered in Buddhism as a faculty because human being have six faculties. There are eye, ear, nose, tongue, body and mind in which mind and skin as the separated faculty but it is function with body.

Hence, we cannot identify our mind as the separated one element because it is always mind and matter interrelated but we have to take consideration the effect when we are sleeping the mental problem according to Buddhism it is said that Buddhist method of sleeping illnesses are mainly dependent on that it is actually that mental illnesses are related to the defilements and the concept of defilements what we are called Kileśa or Asava.

Everywhere in the discourses and Abhidhamma as well as early discourses we find out three main Aśava or Kileśa. In here, Keliśa mean defilement and also Āśava mean intoxicated we can translate what the meaning that people are intoxicated by the way of Āśava. They are called Lobha, Dosa, and Moha if we are thinking about that there is something about kileśa or Āśava.

Kileśa or Āśava, there would be dependent on these kinds of Lobha, Macchariya, Raga, Pema and Abhijjhā etc. it would be Dośa based on Vyāpāda and Moha linking Avijjā. Actually, the understanding of mental diseases and also treating mental diseases, this background and this foundation is very importance because all the mental problem are discussed and relationship in the three aspects of mentality and than we are inherited by all things but we have to understand these how these mental aspects are development in the personality, what are these origin and what are the best of cause and effect etc. I think we have to know about that there are two aspects of human mind as meaning Anunāya and Paṭigha. These are fundamental aspect of human mind therefore Anunāya here mean like and also Paṭigha mean dislike.

Let’s say that these are common to all as meaning like or attachment and again dislike or contacting. We are inherited in our mentality for survival without these two but we cannot live safety in order to precept our life we should be these two. There should be something that we like and also there should be something that we don’t like if something is healthful for our survival, we like it so no and so forth. If something is against for our survival, we don’t like it and so on. Like and dislike, these are compulsory without these two we cannot live even the Buddha and Ārahants they had also these two. That’s why, when we offer something, Buddha rejected that I cannot accepted because He went to Kapibaradvaja Brahman. He took him away but don’t come to bake food yet. But you also should do agriculture and cultivation and than He explains that I also should do some kinds of agriculture and cultivation. Hence, He would preach it to offer something at once but I cannot accept it. Similarly, the Buddha rejected something and also someone who offer the particular kinds of food. The Buddha said that it should be offered any other.

Naturally, there is something even after someone offered something but the Buddha did not accept it. Therefore, likes and dislikes are common to all people and other. That mean it is of vital important for our survival but it is not harmful. I think that we devote like and dislike at the time of passing away and such as the Ārahants and the Buddha at that time. But they could not reach to bearer their body called Upādiseśa Nibbāna and Anupādiseśa Nibbāna because body can not be enlightened but body is physical one who should be maintained. Some people think that even the body is enlightened but the body is decay because it is subject to impermanent and also the respect of relic of the Buddha and Ārahant of the body is decay or subject to impermanent. They therefore have to maintain their body who are taking the food.

For the purpose, they have to take good food and reject bad food. Therefore they are purposed of compulsory. If you say that we have to eliminate greed completely it but we cannot be it what should we have some like and dislike. Somehow, the problem is that there is one problem because all other thing in our life had limited but we do not have limited. That’s why, there is problem.

For example, if we eat and take something, we have to eat and take something as much as possible for our capacity of the body but we could not take too much for our capacity of the body. Otherwise, if we drink water, we have to limit our capacity of the body and also if we fall asleep, we have limited for our capacity but we cannot sleep fifteen hours or the whole hours not only nine hours or ten hours sleeping but not too much sleeping. That’s why, it is likely to that life here if we have something and how many things do you like, we cannot space them even though how many things you do not like because there are no limited them.

Even the death person when he has hundred period of living if he has doing ‘Like’ something yet. I think he had heard that there is one history. One person of dying, he was a merchant because he had the big shop with all other of the family members. And he was sleeping the big shop also finally he was as the counter with staying some disease. On the other hand, he fell asleep at counter and he was dying at the same area. He asks where my wife is it because he wants to know his wife such as body and another. His wife says that I am your wife and also I am here at once. And where is my son? His son said that I am such as body and I am here at the same time his son told him at near by it and family.
Almost and all the people are such as body in everyone and in this human world and others. We are around your back for the time being he is acute them when all of you are around my back who is keeping the shop. In that sense, there is one figurative example because you are death of person who is dying even at the moment. There are some problem during the time of that we are attack but we cannot attack the way of death because everybody who are die. Naturally, they are dying but they have not accepted the nature of death even though they have to actual die. Therefore, they are telling around the house when he is die they do not accept that he is die not only he said that he never die but his body is also die so on and so forth. In this way, it is of vital importance to perform
the religious activities even after death of seven days and after three days etc. Although, it is not the beneficial for the death people but it is beneficial because one they see religious ceremony not only they understand that they have die but they will be born somewhere permanently they will think something or wrong view here and there. They did not understand but they can accept it. Only by seeing the monks are coming into house and given treating, given offering alms-food and some decoration when they see that he is die at the present moment. They understand that they are not permanently reborn and
going around here and there but they will be actually died together at the nature of being. Hence, we say that therefore they are called like and dislike because they are no limited even at the time of death we are not satisfaction “Unāva hutvāna jahanti deham Na kahāpanavassena titti kāmesu” as meaning “Everyone die with something lower and something is looking scared even the rain of god people are not satisfy and also they devoted their body with some of rain coat insight but there is no limited therefore there is no control in life and in our behavior as a whole”.

In the same way, these two aspects of mentality are increase as to different level. One thing is difference and these are also internally developed that means Anunāya become Lobha in the internal one and mentality because you have to see anywhere in the picture. Lobha, Dosa, Moha, Patigha or Anunāya is explained as Karma but it is not Karma. It is mental aspect and Anunāya, Paṭigha are also mental aspects although Lobha
and Dosa are mental aspects. Therefore, they are mental aspects because they are middle
level. In the first level, we are inherited by that this is the developed form and the second level we have to developed Lobha and Dosa as meaning agree and hatred. In the second level, when we are treating mental illnesses, we should identify which level are these things. This is more than developed because there is no limited. In the third level, it becomes Abhijjhā meaning Abhijjhā paccekaṁ vyāpādaṁ. Now, you see that if you remembered “Pānadātha paratabbaṁ paradāraṅca khāyado” as the bodly Karma “Musābedaṁ pharusa samaphalapa vācako” as verbal Karma “Abhijjāceva vyāpado micchāḍiṭṭhica hoti” these are as mental Karma. Now, he is acting in the society and also these are very dangerous (Abhijjhā and Vyāpāda). These levels are insight and these are our survival but these are also harmful because these are very dangerous when it can make killing other and taking other thing because it can be stealing etc. Therefore, these are developed two things which are called Abhijjhā and Vyāpāda as meaning “Never give anything and anyone but as a person who give a lot of thing to anyone and sometime who never give them that means Abhijjhā” and “Vyāpāda means lamentation other”. These two are taking as Karma meaning action at the present acting in the society and motivated by these two but when we have these
two things so on and so forth.

Read More

Read More

The full moon day of waxing

The four requisites

The bhikkhu must limit his needs to a minimum. He is content with whatever is given to him, without ever asking for anything. Thus, he renounces everything that is superfluous, he avoids anything that could induce pleasure, comfort or distraction. His needs are of four kinds: nutrition (food, drinks, etc.); housing (monastery, hut, etc.); clothing (robes); and medicine (medicaments, remedies, first aid, hygienic products, etc.)

It is clear that everything the bhikkhu obtains must be exclusively to provide him the conditions required by his dhamma practice. It is only with this state of mind that the bhikkhu should use – or consume – the things at his disposal. For example, when he eats, it is only for nourishment, not for pleasure.

During the process of integration in the saµgha, a new bhikkhu is told that he must henceforth go out for alms to collect his daily food, live under a tree, make his robes out of discarded cloth, and drink cow's urine as medicine. They are also told that if, on their part, the laity offer him other requisites, he is authorised to accept them (invitations for meals, lodging, new robes, medicines...)

A bhikkhu must never ask for anything from anyone. If a dáyaka invites a bhikkhu to ask for what he needs, he could simply report his needs, but he should not under any circumstances request anything. However, a sick bhikkhu is allowed to ask for whatever he needs to be cured.

The Food

Accepting and consuming food

Food collection.

If a bhikkhu is invited for a meal or served a meal in his monastery, he can accept it. If not, he must take his bowl and go out to do his alms round (pišðapáta). For this, he stops in front of the houses that he finds along his way, without entering (unless he is invited). When stopping in front of a house, he must stand still, silent, with his gaze lowered and his attention focused on the bowl. He must do nothing else than offering the laity the opportunity to cultivate merit through the food that they offer. When someone has placed food in his bowl, or after some time without anyone approaching, the bhikkhu continues his way towards the next house. He does this until he reckons that he has obtained enough food.

During the round, there are six places where a bhikkhu must avoid making a habit to go searching for food, even if he is invited: the house of a prostitute; the house of a widow; the house of an elderly celibate woman; the house of a homosexual; a bhikkhunís monastery; place of sale of alcoholic drinks. Although it is inadvisable to go frequently to these places in the daily alms round, it is however allowed to pass by them occasionally. Also, it is proper to accept the food that people from these places place in his bowl as he approaches on their path (or on the road), as well as the food that they bring to the monastery.

When, what and how to accept?

There are periods during which certain types of food are forbidden, or cannot be stored. See the pácittiya 37 and 38. Also, the food can only be accepted if certain factors are respected. See the pácittiya 40. A bhikkhu must never show his preferences with respect to food. He must not even show whether he likes or not what is served to him. If a dáyaka offers to choose a dish or a menu for him, he must answer that bhikkhus do not choose, that they eat whatever is given to them.

The forbidden meats

The bhikkhu must not be fastidious: he is content with what "falls into his bowl". However, he must not accept meat of an animal who has been slaughtered purposely for offering to the saµgha or to him, or meat from ten animals considered at the time of the Buddha (and still today) as noble or sacred by a part of the population. To avoid offending those people, the Buddha forbid the bhikkhus to eat these ten kinds of meats which are: human flesh, dog, horse, elephant, leopard, tiger, lion, bear, hyena and snake.

The flexibilities

Concerning accepting or consuming food, there are, in special cases, certain flexibilities: in case of famine, the fruits requiring to be made authorised by a kappiya (See the pácittiya 11) stored food, and food cooked by himself, are allowed; in case of health problems and in accordance with the needs of his medical treatment, a bhikkhu can ask for a particular type of food, or eat a meal at any time – of day or night. Under normal conditions, a bhikkhu who has not obtained any food must fast until the next day.

The frame of mind when consuming

It is important to take into account the spirit in which a product is consumed; if salt or sugar are taken for a medical reason, he can store the first for life, and the second for seven days. However, if the same salt or sugar are taken for flavouring, they cannot be consumed or stored after the solar noon on the same day of their acquisition.

The pátimokkha includes numerous rules regarding accepting and consuming food. See especially the sekhiya 27 to 56.

Conduct to observe when eating

As at all other times, during his meal, the bhikkhu must pay attention to his smallest actions and gestures. In this way, it will be easy for him to adopt the proper manners.

The best places must be reserved to the more senior. All the members of the saµgha must eat at the same time. Those who arrive first must meditate whilst waiting for others. Nobody must eat before the majority have already arrived at the table. Each bhikkhu must make an effort to arrive punctually. The conduct at the table must be based on equanimity and moderation. The dishes must not be kept close to oneself but passed around the table to allow everybody equal access. Reasonable amounts of food must be served in the bowl (or plate) to avoid leaving remainders at the end of the meal. Every bhikkhu must avoid leaving the dining room with any food. The taking and chewing of each mouthful of food must be done with attention. He must abstain from any conversation at the table, eat in silence and not make noise with the ustensils. Every bhikkhu must eat properly, using a spoon to serve himself and wash his hands before eating, especially if he eats with his hands. He must avoid spitting, coughing or sniffling. If this is unavoidable, the bhikkhu is required to do it discretely by turning the other way or moving away from the table. A bhikkhu must not take away a cup, a spoon or any other ustensil without a good reason. If he has to do so, he must report it as soon as possible.

Although not obligatory, it is very important for a bhikkhu to adopt the habit of going to the village (or town) to collect his food with his bowl. This daily round is fundamental for bringing together and relate the lay world and that of bhikkhus.

The offerings

With regard to food, see the pácittiya 40. With regard to the rest, if it is an object that can be carried (soap, robe, etc.), the same factors as for food, as well as the ensuing conditions, must be respected (substituting eating utensils by the appropriate ones). If, in contrast, it is an object that cannot be carried (monastery, tree, etc.), it is sufficient that the donor indicates the object and the beneficiary of his donation without ambiguity, for this to be acceptable. It is more appropriate to address large gifts to the saµgha rather than to a single individual.

Remarks: A bhikkhu is authorised to gather discarded cloths – to make himself a robe – without it being offered. See the dhutaýga 1.

The five improper ways to obtain gifts

1. Lies: by pretending qualities that one does not have.
2. Flattery: talking in such a way as to flatter a donor.
3. Suggestion: suggesting offerings through veiled allusions.
4. Harassment: harass a donor to extract an offering.
5. Gain through gifts: give presents, or render services, with the purpose of obtaining more.

A bhikkhu who uses an object that he has obtained incorrectly commits a dukka†a. This object must not be used by another bhikkhu, otherwise he too commits a dukka†a.

Way of abandoning things

Whether it is food or not, a bhikkhu can abandon what is offered to him. An abandoned object can no longer be used – even by another bhikkhu – unless it is re-offered. Attention: food that has not been abandoned cannot be re-offered on another day. To abandon something, two factors are necessary:

• the bhikkhu must renounce the possession of the object by telling himself by word or thought that he abandons this object;
• the object must be separate from the bhikkhu by a minimum distance of two cubits and one span (around 70 centimetres).

When these two factors are met (in whichever order), the object is considered to be abandoned.

The dáyaka and the kappiya

The dáyaka

A dáyaka is a benefactor who supports the bhikkhu materially. To do this, he provides, within the measure of his capabilities, for the needs of one or more bhikkhus. A bhikkhu can communicate his needs to a dáyaka only if the latter has expressly invited him to do so. A dáyaka can offer food, robes, soap, lodging or books. See also "What are a bhikkhu's means of support?"

The kappiya

A kappiya is a person who offers to help the bhikkhu to carry out various tasks, notably, that which he is not authorised to do by the vinaya (open a fruit with seeds or stone, re-offer the food abandoned the night before, make payments, etc.)

As a bhikkhu cannot receive or handle money, if anyone wishes to offer him something but has no time to buy this, he/she can send the money needed to buy this thing to a kappiya (temporary or not). The kappiya then uses this money when paying for what was intended for the bhikkhu's need(s). For example, a robe, transport tickets during a trip, medical consultation. After this, any remaining money must be returned to the donor. When the bhikkhu has been informed by the kappiya that money has been sent to him for the purchase of something, the bhikkhu can simply say that he needs that particular thing. Under no circumstances should he ask "Buy me this. Buy me that!"

A kappiya cannot be a bhikkhu, a bhikkhuní, a sámašera or a sámašerí, because these persons are also forbidden to handle money. A bhikkhu must not accept anything that has been bought by another bhikkhu, a bhikkhuní, a sámašera or a sámašerí. See also the nissaggiya 10 and the pácittiya 11.

The vassa

Every year, the bhikkhu is obliged to reside for three months at the same place; from the full moon of July (sometimes August) until that of October (sometimes November). In South Asia, this period corresponds to the rainy season, translated in Pali by the word vassa. During the vassa, a bhikkhu cannot spend a night in another place unless he has a good reason (teaching the dhamma, visiting a sick parent, etc.) and then only for six nights in succession. At the end of these, it is enough for him to spend at least one night in the monastery where he started to observe his vassa so as to be able to absent himself again for a few nights. As soon as the bhikkhu enters the enclosure of the vihára where he observes his vassa, even if he has spent the previous night somewhere else, he is obliged to spend the following night at this vihára.

There are cases in which the bhikkhus are not at fault if they change their place of residence during the vassa. These are extreme situations in which the bhikkhus no longer have the possibility of satisfying their vital needs: the village is about to be deserted (burnt, flooded, attacked, infected); dangerous animals threaten or attack the monastery; the monastery is destroyed; access to the village becomes impossible; etc.

The bhikkhu who, for any reason, cannot observe the vassa from the full moon of July (or beginning of August), has the possibility of entering in the "second vassa", that is, after the following full moon (August or beginning of September). He will then end his vassa a month after the others, but will not be at fault. However, he will not be able to benefit from the "kathina privileges" (see below).

Taking refuge on entering the vassa

The day of entering the vassa, each bhikkhu recites a short formula indicating that he will spend the vassa at the vihára where he is. This then implies that the latter has chosen the place where he will reside during the whole of the three months of the vassa. To do this, he will say in Pali (three times in succession):

"imasmiµ viháre imaµ temásaµ vassaµ upemi"
"I will reside in this vihára (monastery) during the three months of the vassa (rains season)."

Invitation at the conclusion of the vassa (pavárašá)

On the last day of the vassa, each bhikkhu recites a formula, in Pali (three times in succession), which is an invitation to all the members of the saµgha to make comments on the offences that he has committed:

"saµghaµ bhante paváremi, di††hena vá sutena vá parisaýkáya vá, vadantu maµ áyasmanto anukampaµ upádáya, passanto pa†ikarissámi." " dutiyampi... tatiyampi..."
"Venerables, if you have seen, heard or suspected any faults whatsoever in me, I invite you to admonish me as required." " For the second time... For the third time..."

The kathina

The period starting on the day of the full moon marking the end of the vassa, until the following full moon, is called the kathina.

The kathina privileges, which are five in number, are expressed by flexibilities in the vinaya. These are valid during the whole month of the kathina. The bhikkhu who has observed his vassa without breaking it can benefit from them:

1. he can be distanced – by about 1.20 metres or more – from his robes at dawn;
2. he can leave the vihára after noon without asking for consent from another bhikkhu;
3. he can accept an invitation (even if addressed to more than three bhikkhus) for a meal that has been formulated incorrectly;
4. he is authorised to keep an additional robe – not determined – for more than ten days;the "kathina robe", offered to the entire saµgha, can be shared with every bhikkhu in the monastery (this is not always obligatory, except for those who have observed the vassa right until the end.

The kathina takes place in a great ceremony during which the bhikkhus of the monastery gather at the símá to proceed to the presentation of the "kathina robe". At this time, no lay person – and no sámašera – is allowed in the símá. After agreement, the saµgha presents the famous kathina robe to the bhikkhu who has shown the most remarkable conduct, and who, a fortiori, must not have broken the observance of the vassa. According to tradition, this robe will have been sewn during the night by the villagers, before being offered to the saµgha for the occasion. The bhikkhu to whom this is presented can keep it in addition to his own robe, during the whole month of the kathina. However, he will have to share it with the other bhikkhus beneficiary of the kathina privileges.

Miscellaneous

• The bhikkhus are obliged to shave the head and, if present, "the hairs that the women lack", i.e. the beard. Other hairy parts are not shaved. The maximum length allowed for hair and beard is two fingers.
• Outside the precinct of the monastery, the bhikkhu is not allowed to wear sandals (or shoes). When accepting an offering, a bhikkhu should never have footwear on. Footwear is a sign of wealth and comfort, which the bhikkhus are supposed to renounce. Besides, this forces them to keep the sight constantly lowered, permitting them to remain always attentive and preventing them from being distracted by the surroundings.
• Outside the precinct of the monastery, the bhikkhu is not allowed to carry a parasol. In case of rain, umbrellas are tolerated.
• The Buddha strictly forbade the bhikkhus to make use of astrology, numerology, palm reading, amulets, etc.
• A bhikkhu must not water a tree (or a plant) that produces ornamental flowers or edible fruits. He must not even wash himself or shower near it, hoping to water it in this way. However, he can water a tree that provides shade or which serves as a fence.
• It is not proper for a bhikkhu to transmit messages for any person except a bhikkhu, a sámašera, someone who offers food to the saµgha, his mother, his father or those persons who carry out various tasks on behalf of the saµgha (sweeping, table service etc.)
• If a bhikkhu needs to acquire something and there is no dáyaka in the immediate vicinity, he is authorised to do a round in the afternoon, stopping in silence in front of the houses (as during the food round in the morning). He can communicate his needs only if anyone asks him, if not, he continues his way and stands in front of another house.
• A bhikkhu must avoid all forms of distraction and any futile action or word. He must watch his speech, avoiding vulgarities. In addressing anyone, he must be polite and measured in every single word. He must be vigilant to keep always a proper distance from lay people, he must not shake their hand or treat them informally. When a bhikkhu goes to the toilet, he is obliged to be restrained and silent. In anything he does, his conduct must be blameless.

Read More

Emergence Of Buddhism Historical Background

Emergence of Buddhism historical Background

Introduction

I would like to explain about emergence of Buddhism historical Background. There are various kinds of emergence of Buddhism historical Background. Buddhism is one of the major religions of our world, and has been so for centuries. Its number of adherents is estimated to be at least 300 million - often more - and the tradition extends back in time 2,500 years. It has spread to all nations of the earth and to all kinds of people. Its place in history and the present day as a central force cannot be denied.

It is often presented to us in the West and Asia as a mystical, atheistic religion. Though there are elements of truth in these stereotypes, Buddhism is truly a varied and diverse tradition. For the everyday lay practitioners there may be little of what we would call mysticism and atheism involved – and their Buddhism is certainly more widespread than that of institutional Buddhism. Both of these positions – the lay and the clerical – must be considered in any discussion of religion.

The Buddhist religion is full of surprises for the Westerner. We have idealized concepts of bald, smiling monks who do no harm to any living creature and impart their wisdom in the form of riddles. While these ideas are certainly grounded in some degree of fact, there are stories and concepts that appear in Buddhism that will suggest we re-examine our preconceptions.

For instance, one could recite the story of one of Buddhism in India Buddhist tradition. In the mid ninth century Buddhism was taking hold in India, but the king – certain king – was opposed to this foreign religion, and persecuted it viciously. However, the monk felt obliged to act and remedy the situation. During the course of a play he was able to assassinate the king.

The idea of a Buddhist monk, committed to compassion for all life, participating in a murder seems counter-intuitive to our ideas of Buddhists. Yet there is a logical Buddhist explanation for these actions – though it seems the monk was acting in the best interests of his fellow Buddhists, tradition holds that he was motivated by compassion for the king. According to the laws of karma, the king was sure to be punished for his violent acts against the Buddhist community – so he was killed to prevent him from accumulating any further negative merit.

This is not the only surprising twist we find in the Buddhist tradition. Let us also consider the idea of upaya, or “skillful means”. Plainly put, this is the idea that it is a practical and moral decision to deceive people in the hopes that they will realize a deeper truth and thus continue further on their path to enlightenment. Take for example the emergence of Buddhism historical Background. A house is burning, but the father who has escaped is unable to convince his children to follow him outside. Attempts to explain the situation fail, so he tells them he has chariots outside to give them. They rush out, and though they do not receive the promised chariots, they are saved from the burning of the house. To reveal the metaphor, the burning house is the cycle of suffering and the promise of chariots the skillful mean to bring the children – those trapped in the cycle – out.

Of course, though these stories are of the Buddhist tradition, we must not assume they are representative of the Buddhist tradition. It is certainly not a common undertaking for monks to assassinate political leaders, nor is it popular (or proper, according to the tenets of Buddhist monks) to speak falsely. These examples serve only to illustrate the diversity and surprises within the Buddhist religion.

Buddhism impacts millions of lives daily. It is tightly woven into the culture and history of the nations of Asia. An exploration of Buddhism leads to a greater understanding of Asian cultures and a greater appreciation of the philosophies and folklore of one of the oldest and most diverse religions of our world. In this course we will investigate both the deeper philosophical problems and ideas of Buddhism, as well as practical information which make up Buddhist culture and tradition.

Therefore, there are called emergence of Buddhism historical Background. Professor of B.P.U, who took a personal interest in my topic from the beginning, has not only helped me with my English, but also offered me many useful suggestions. I think to professor of B.P.U, for several discussions on this work and offering me some valuable suggestions.

I m grateful to professor for his kindness in preparing emergence of Buddhism historical Background and thank the Pali history of Commission professor for giving to use emergence of Buddhism historical Background prepared by my writing. I express my gratitude to professor for kindly preparing the assignment. Finally, my thanks are due to professor of B.P.U for his kind help and advice in many ways and to the emergence of Buddhism historical Background for bringing out the assignment. May all being be happy, enjoys, healthy, wealthy, and getting present luxuries things in this life as a whole.

Emergence of Buddhism historical Background

Religions, it is often observed, are products of fear. This fear is in turn based on ignorance. With the dawn of wisdom and the ever-expanding horizons of knowledge, faith and confidence in religions begin to evaporate, like morning mist under the rising sun. As William Macquitty puts it, "With the advance of science and psychology many of the older faiths have suffered. Their beliefs went against the new knowledge and the new knowledge won."

Not so with Buddhism. Buddhism is a result of the human quest for the ultimate truth, an aspiration for that which is the highest and noblest in life. It is based on the Buddha's wisdom, on his enlightenment, attained through the complete eradication of ignorance, fear and all other defilements from his mind. His teachings, called the Dhamma (Sanskrit: Dharma), have stood the test of time for more than twenty-five centuries. It is with deep faith and conviction in the Buddha's teachings that Francis Story, a British scholar, asserts:

"The doctrines of Buddha Dhamma stand today, as unaffected by the march of time and the expansion of knowledge as when they were first enunciated. No matter to what lengths increased scientific knowledge can extend man's mental horizon, within the framework of the Dhamma there is room for the acceptance and assimilation of further discovery."

One of the most outstanding features of Buddhism is its total independence of divine elements. It is a religion of self-help. According to Buddhism, human beings should learn to be self-reliant and to have faith in their own ability. Buddhist philosophy is anthropocentric in its outlook and practical implementation, placing man at the center of its metaphysical and ethical systems. It is a religion that insists primarily on man's own effort and perseverance to achieve his goals, be they material or spiritual, rather than prayer or wishful thinking.

As Venerable Dr. H. Gunaratana points out, "Buddhism as a whole is quite different from the theological religions with which Westerners are most familiar. It is a direct entrance to a spiritual or divine realm without addressing deities or other agents. Its flavor is intensely clinical, much more akin to what we would call psychology than to what we would usually call religion. It is an ever-ongoing investigation of reality, a microscopic examination of the very process of perception. Its intention is to pick apart the screen of lies and delusions through which we normally view the world, and thus to reveal the face of ultimate reality."

Those who have studied Buddhism often claim, with some justification, that Buddhism is scientific in nature. It is certainly the most scientific of all religions. Its teachings are logical and its methods are compatible with scientific methods. That is why many modern scientists and thinkers believe that the teachings of the Buddha are still valid and practical in spite of their great age. The Dhamma is an ancient spiritual legacy that can benefit mankind as much today as it did more than twenty-five centuries ago.

Blind faith is anathema to Buddhism, which clearly urges us to think freely and not to accept things blindly. In Buddhism, free thought is upheld, questions are welcome, and positive doubt is considered the first stepping stone to wisdom. Buddhism believes in human potential. It also asserts human equality, emphasizing personal and social responsibilities, based on the doctrine of kamma (Sanskrit: karma -- action and result).

Kindness, compassion, and tolerance are some of the virtues that Buddhism strongly encourages. This explains why Buddhists are generally peace-loving people and why religious war is unknown in the long history of Buddhism. Much of the suffering in the world today is a direct result of the lack of these qualities. Religions that should be serving to unite people and maintain harmony are instead being used to divide and alienate them from each other. The history of some religions is full of bloodshed and violence. Against this unfortunate background, Buddhism stands out as the most tolerant religion in the annals of human civilization. "Alone of all the great world religions," observes Aldous Huxley, "Buddhism made its way without persecution, censorship or inquisition."

Attitude of the Buddhist

In Buddhism, right attitude is closely connected with understanding and knowledge. It is founded on wisdom. With right attitude we see Buddhism not simply as a system of beliefs, but a teaching that offers an effective system for exploring reality and the deeper levels of mind, one that leads to the very foundation of consciousness itself. This naturally entails an element of penetrative insight and constant awareness. In addition to these more profound teachings, Buddhism also presents us with a system of rituals which are the natural result of over twenty-five centuries of cultural growth and development.

Because Buddhism is a religion of self-help, the first and foremost duty of a Buddhist is to understand the supreme position of the human being and one's responsibility toward both oneself and fellow sentient beings. The Buddha did not claim any divine affinity. His enlightenment was a result of his own efforts, unaided by teachers or divine providence. There was no need for him to base his teachings on divine revelation, as is usually done by religious teachers and prophets. The Dhamma that he expounded is the Truth itself -- to introduce divine elements into it would be a superfluous exercise. His realization of the Dhamma and the validity of the teaching itself are the strength of his teachings, and this has rendered so-called divine inspiration or intervention irrelevant in the Buddhist context.

According to Buddhism, humanity's position is supreme. Human beings are their own masters, endowed with great potential, from mundane material concerns up to the highest spiritual achievements. This position is clearly exemplified by the Buddha's own struggles and successes. He attributed his enlightenment and all his achievements to human effort, not to divine grace. It is encouraging to know that, according to the Buddha, only a human being can become a Buddha, a position to which even gods and deities cannot aspire. Every human being possesses the seed of Buddha-nature, the potential to become a Buddha, and that potential can only be actualized through human endeavor.

The Buddha's assertion, unique and unparalleled in the history of religions, presupposes the principle of individual responsibility. Because man is supreme, a masterTathagata of his own destiny, it follows that he must also be responsible for his own action and inaction. "You must walk the path yourself," says the Buddha, "the (Buddha) only points the way."

Sometimes this statement is misconstrued to imply the Buddha's inability, or unwillingness, to be of real assistance to his followers. It is pointed out that in contrast with other religious teachers, prophets, or even deities, whose alleged role is that of a 'savior,' the function of the Buddha is merely that of a teacher, giving instruction and little else. This criticism is based on ignorance of the real personality and powers of the Buddha on the one hand, and blind faith in the so-called savior on the other. Even in so simple a matter as quenching thirst or hunger, one has to consume drinks or food oneself: is it not curious that one would look to an outside savior to fulfill one's larger and more profound needs? The problem becomes more complex when the savior has to respond to millions of prayers all at once, many of which are locked in conflicting interests. The Buddha was too honest and straightforward to suggest that anyone other than oneself, even a God (if one does exist), could be of real assistance if one fails to take responsibility for one's own actions. "You are your own refuge, who else could be your refuge?" These are the Buddha's words, as true and valid today as when they were pronounced by the Master more than 2,500 years ago.

Right attitude is possible only in a framework of freedom of thought, another prominent feature of Buddhist philosophy, and freedom of thought is possible only in the context of trust and confidence. The extent that freedom of thought is encouraged by the Buddha is uniquely characteristic of both the religion and its founder: not only did he insist that his disciples examine and reexamine his teachings, but he was willing even to subject himself and his character to their close scrutiny. Only a teacher of the highest impeccability could allow such an investigation.

Freedom of thought should therefore be considered an integral ingredient of the Buddhist attitude. This quality is essential in the context of Buddhism, which is known for its scientific approach. Like a good scientist, a Buddhist should constantly examine the Dhamma and experiment with its principles through practical application, by rationalizing and investigating them with an open mind. It is through such a process that faith and conviction, based on wisdom, will grow and become strengthened. To blindly believe, without exercising one's own reasoning faculties and without attempting at a direct experience, is, according to Buddhism, counterproductive to the development of wisdom.

Since freedom of thought occupies an important place in the Buddhist system, this naturally leads to another essential characteristic of the religion. A religious attitude rooted in freedom of thought points to religious tolerance, or tolerance with regard to the views and opinions of others. This explains why Buddhists are usually very tolerant people and why their religion has spread peacefully through the ages.

The Dhamma is like a raft, says the Buddha. It is used for crossing the river of pain, suffering, and conflict. Once the crossing has been accomplished, it is not necessary to cling onto the raft or carry it around. With such broad minded attitudes and intellectual maturity, Buddhists can share room on the 'raft' of Dhamma with others, without stubbornly holding on to it and arguing with one another as to the quality and the beauty of different 'rafts.'

Buddhism views all phenomena in terms of causal relationship. This means that all phenomena, all occurrences, whether empirically perceivable or otherwise, are subject to the law of cause and effect. Everything is conditioned by causal factors, and all things are themselves conditioning factors for other occurrences. Nothing is absolutely independent, for, according to the Buddhist philosophy, absolute existence is not possible.

Based on this principle of causal relationship, it naturally follows that all phenomena are interrelated and interdependent. One single event, trifling and insignificant as it may seem, may in fact be related to thousands of other events, and this relationship may extend, in the final analysis, to all other conceivable phenomena, even though they may seem as remote as the wildest imagination can stretch. Thus, Buddhism perceives all lives, human as well as nonhuman, and all things and events, not as independent entities, but rather as part and parcel of the whole cosmic order, interconnected in an infinitely complex relationship by the common law of conditionality.

Buddhist attitude allows for the growth of mutual understanding, trust and a deep sense of altruistic consideration. Selfishness and greed are the usual negative ramifications of a narrow world view, based on the philosophy of narcissistic hedonism. Buddhist philosophy is an antidote to this. It poses universal compassion as the foundation and driving motivation for social responsibility and action.

Buddhists regard the Buddha as the greatest teacher, the Dhamma, his great teachings, and the Sangha, his well-trained followers. The Buddha has shown the way, having himself gone before, but it is up to us to walk that way ourselves. This is a responsibility that each and every person must undertake individually. A Buddhist should maintain a scientific attitude, questioning, investigating, and experimenting with the Dhamma to develop full understanding of the Buddha's teachings. Practice of the Dhamma should be properly grounded on wisdom and supported by a conviction that all that is noble and good can be achieved by one's own efforts. Even the highest level of spiritual attainment, Buddhahood, is not beyond reach of those who persevere in their efforts.

Worshiping of the objects

There is a Pali term tiratana, which means 'three gems' or 'three treasures.' This word tiratana is used to designate the three objects of highest respect in the Buddhist religion: they are the Buddha, the Dhamma, and the Sangha. Usually, they are collectively referred to in English as the Triple Gem. Buddhists in all traditions regard the Triple Gem with great devotion and respect.

Buddha means the Enlightened One. He is the embodiment of virtues and goodness and the founder of the religion of Buddhism. Endowed with the three qualities of infinite wisdom, perfect purity, and universal compassion, he bequeathed to mankind a teaching that is unequaled in history. This is the Dhamma, the Universal Law of Truth, which the Buddha had discovered and which forms the basis of the Buddhist way of life and spiritual practice. The Sangha is the community of those noble disciples, the Holy Order, who have realized the Truth after the Buddha and who have attained a high degree of spiritual discipline.

The Buddha, the Dhamma, and the Sangha are our true refuges. They are so closely related that from the practical perspective they essentially form a unified principle rather than three separate entities. The arising of a Buddha is dependent upon the realization of the Dhamma, which is both an absolute condition and the essence of Buddhahood. The Buddha in the ultimate sense is therefore none other than the Dhamma itself. However, without a Buddha, the Dhamma would remain undiscovered and untaught; it would remain an abstract quality without any practical value as far as human beings are concerned.

It is through a Buddha that the Dhamma is made manifest and its existence becomes meaningful, just as the fragrance of a flower becomes manifest when there is someone to smell it. When the Buddha realized the Truth, the Dhamma acquired a meaningful character; when he expounded it, the Dhamma came to life and transformed into practical teachings. Thus the teachings of the Buddha are the Dhamma in its truest expression, intelligible, concrete, and practical.

The Sangha in turn depends on the Buddha and the Dhamma for its arising and existence. Members of the Sangha are 'born' through the realization of the Dhamma, following the Buddha's example. Thus the Sangha stands as the most crucial testimony to Buddhahood. Without the Sangha, Buddhahood would lack concrete and objective evidence in the eyes of the world and would therefore fall short of any practical purpose. As realization of the Truth constitutes being the Sangha, it therefore follows that without the Sangha, both Buddhahood and the Dhamma, which in the ultimate sense are one and the same, would lose much of their meaning and value. It is the Sangha that preserves and spreads the Dhamma. Since the Dhamma is the essence of Buddhism as revealed by the Buddha, and the Sangha provides it with a definite form, it is not difficult to see that without the Sangha the religion would not have been established in the first place, or if it were founded, it would not have continued for long after the historical Buddha was gone.

Buddhists regard the Triple Gem with the highest veneration. We pay respect to the Triple Gem by practicing the Dhamma and conducting ourselves in accordance with the Buddha's teachings. We also support the Sangha so that the Dhamma will be further preserved and promoted for the welfare and benefit of the world.

Goal and practice of Buddhist

Buddhists believe in the cycle of birth and death, called Samsara in Pali. This belief is based on the recognition of the continuity of a series of lives from the past to the present and from the present to the future. The present life is not the only one, and it does not dissolve into nothingness at death. Samsara means that there existed lives prior to this one, and other existences will continue after its termination. The process and the continuity of life are sustained by the force of kamma, willful action based on desire, attachment and ignorance. This instinctive clinging to life, which is a universal attribute, is a determining factor for the continuation of existence.

Samsara also implies a plurality of different realms of existence, in which rebirth takes place according to the nature of kammic energy. Some planes of existence are painful, and are a result of evil and unwholesome kamma, while others are filled with happiness and pleasurable experiences, and are attained through the positive energy of wholesome kamma. The human realm is one which contains a mixture of experiences, both pleasurable and painful, and this realm is shared by animals of different kinds.

Samsara can be also interpreted to refer to the changing states of consciousness within the mind. Some scholars construe Samsara to signify the stream of experiences that come within the sphere of perception. Thus, according to these interpretations, Samsara may either be viewed simply as a state of consciousness, or the many experiences with which an individual becomes involved. It follows then that there may be many births and deaths occurring from moment to moment in different planes of thought or experience.

The ultimate goal in Buddhist practice is to be free from this cycle of birth and death. Samsara is considered undesirable as it lacks security and is liable to the vicissitudes and uncertainties of existence, such as old age, disease, death, pain, and suffering. Freedom from Samsara is called Nibbana (Sanskrit: nirvana), metaphorically described as the other shore, or the transcendental state beyond the confusion of worldly existence. It is the state which is completely free from conditionalities and limitations and is therefore not subject to all the conditions in mundane existence. Nibbana is a transcendent state, unconditioned and absolute.

The cycle of birth and death is perpetuated by the force of kamma-producing defilements (kilesa), chiefly by ignorance, craving and attachment. To achieve Nibbana, these defilements must be eliminated from the mind. This is by no means an easy task. The Buddha himself, even after his enlightenment, hesitated over teaching the Dhamma for some time, for he knew how his teachings went against the current of deluded thinking. He later said, "Few are those who have gone to the other shore, the rest are running up and down on this side." Thus, despite all the lofty ideals and exaltation of Nibbana, not all Buddhists feel inclined to strive for it in this life. Many are content to follow some basic ethical principles, such as generosity and moral precepts, to accumulate positive kamma in the hope of being reborn in a happy realm of existence.

The Buddha mentions three desirable existential attainments (sampatti):

1. The attainment of a human state of existence (manussa-sampatti )The Buddha praised this kind of attainment as having the highest potential for spiritual growth and development.

2. The attainment of heavenly existence as a god or goddess (deva-sampatti): Although the heavenly planes of existence are endowed with all manner of pleasurable experiences and are relatively unaffected by sorrow and pain, yet as far as spiritual development is concerned this proves to be a disadvantage. Heavenly beings are likely to become intoxicated with the sensual pleasures constantly at their disposal. In such an atmosphere, training in spiritual practice is simply an improbable aspiration.

3. Attainment of NibbanaNibbana-sampatti): This is the noblest and most exalted of all attainments and is the ultimate goal in Buddhism.

Both human and heavenly realms are still within the sphere of mundane existence and are therefore subject to impermanence, change, and unsatisfactoriness. Nibbana is transcendent and free from the attributes that characterize mundane states.

To achieve any of these attainments, it is necessary to follow the threefold training of morality (sila), concentration (samadhi), and wisdom (pa~n~na).

Buddhist morality refers to training in ethical conduct, entailing conscious restraint of bodily and verbal actions so that they cause harm neither to one nor to others. This is a fundamental level of training in Buddhism, especially for those who have dedicated themselves to a religious life. For laity the Buddha often recommended beginning the practice with generosity (dana) as a means of acquiring a proper mental foundation for higher ethical discipline.

The main objectives of morality, according to Buddhism, are self-restraint, purity in personal conduct, and benevolent social interaction. Man is intrinsically wholesome, being of a noble-minded nature. The practice in Buddhist morality aims at preserving that natural state of humanity and wholesomeness. This is accomplished through the observance of certain sets of precepts that are graded into different levels according to different stages of moral maturity. Basically, lay Buddhists follow five precepts: not to kill, not to steal, to refrain from sexual misconduct, not to resort to falsehood, and to refrain from taking intoxicants. The essence of these precepts is moral responsibility to oneself and other beings.

concentration or samadhi refers to mental discipline. This is a higher training than morality and generosity, as it deals directly with the mind and the deeper levels of consciousness. It entails control and mastery of the mind, which requires more intensive application of effort. Not many people nowadays are interested enough to commit them to the serious practice of concentration, although in recent times more and more have come to realize its benefits and have started to take part in the training.

Training in concentration involves one form of meditative discipline, while the development of wisdom concerns another. The Pali term for wisdom is pañña. It is the penetrative insight into reality, understanding things as they really are. This is the understanding of the Four Noble Truths, which is the highest wisdom, and which comprehends Truth in its totality. It is a higher knowledge, one which eliminates mental impurities at their very roots.

Metaphorically, defilements are compared to weeds, which are harmful to flowering plants. If the weeds overgrow them, the flowers will be suffocated. Practicing morality (sila) is comparable to keeping the weeds trimmed down and under control. Training in concentration (samadhi) is like keeping the weeds under a big rock, so that they have no chance to grow further. However, if one neglects trimming, or if the rock is removed, the weeds will grow back to their former verdant abundance. The development of wisdom (pañña) is like rooting out the weeds of defilements, chopping them up, and burning them to ashes so that they have no chance to bother the beautiful plant of the mind again.

According to Buddhism, Nibbana is the highest goal of the religious life, the most complete security and the ultimate bliss. The Buddha defines this state of summum bonum as "the extinction of desire, the extinction of hatred, and the extinction of delusion." Individual worldlings wandering through Samsara may have other objectives or aspirations in life, and may even perceive Nibbana as irrelevant, but ultimately the journey will culminate in Nibbana, even though it may take countless births and deaths and an unimaginable length of time. The Buddha referred to Nibbana as "the complete destruction of that very 'thirst' (tanha), giving it up, renouncing it, being free from it, detaching from it," and as "the calming of all conditioned things, giving up of all defilements, cessation of craving, and detachment."

At early Buddhism a glimpse

Buddhism evolved and developed around the teachings of the Buddha. During his lifetime, the religion prospered and spread rapidly through the great personality of the founder himself, and he was assisted by a large and fast-growing community of noble disciples who drew inspiration from his example of renunciation and self-sacrifice. Before the Buddha passed away, the religion had become well established in India, the land of its birth, and the Master had the satisfaction of realizing that his teachings would continue to benefit the world after he was gone. After his death, his disciples took upon themselves the responsibility of carrying his message of love and wisdom to even farther corners of the earth. Through the centuries that followed, Buddhism emerged as the largest world religion and one of the most important civilizing forces in the history of mankind.

Originally, the Buddha's teachings were preserved and handed down through oral tradition from one generation of monks to another, until they were committed into writing in Sri Lanka some five hundred years after the Great Demise. Councils were held from time to time, attended by large numbers of eminent and learned monks, to verify and confirm those teachings in order that their purity be preserved. Earlier councils were held in India, but as Buddhism spread to other countries and flourished, monks in those lands also took the initiative to keep up the tradition. The shift from oral tradition to literary format, which took place for the first time in Sri Lanka, made it possible for monks, as guardians of the religion, to ensure the authenticity of the Buddha's teachings through the subsequent centuries of its troubled history.

The fourth century BC saw India being invaded by a Western power. Alexander the Great (356-323 BC), having conquered part of the subcontinent, established Greek control in the country where Buddhism was flourishing and widespread. The Greek rule, however, was short lived. Chandragupta of the Mauryan dynasty vanquished the Greek power in India and largely expanded the Magadha empire. He was the grandfather of the mighty Emperor Ashoka, who ascended the Magadha throne in the year 218 after the passing away of the Buddha and ruled over the vast empire for forty-one years.

Ashoka was not born a Buddhist. He had been a ruthless King, known for his cruelty, whose insatiable ambition was to conquer more and more territories and expand his powers. His empire extended northeastward as far as Kamarupa (Assam), and included Kashmir as well as Nepal. On the northwest it stretched to include the lands of Paropanisadae (Kabul), Arachosia (Kandahar), Aria (Herat), and parts of Gedrosia (Baluchistan). In the south it covered almost the whole peninsular, down to the Penner River.

After his conversion to Buddhism, Ashoka became a changed man. He renounced the policy of Conquest by War (yuddhavijaya), which necessarily involved killing and destruction, and embarked upon the policy of Conquest by Dhamma (dhammavijaya), which subsequently became his lifelong passion and mission. Under his patronage, Buddhism prospered as never before. His stone inscriptions eloquently speak of the religious activities during his time, both within his empire as well as in other countries, with which he maintained a close diplomatic relationship. Thus, we have clear evidence today of the 'mission of piety' that he sent to many foreign lands, including five Greek countries, whose kings have been identified as Magas of Cyrene (300-258 BC), Ptolemy II of Egypt (285-247 BC), Antigonas Gonatas of Macedonia (276-246 BC), Alexander of Epirus (272-258 BC), and Antiochus II of Syria (261-246 BC).

It was under the auspices of Ashoka that the third Buddhist Council was held, presided over by his spiritual master, Venerable Moggalliputta Tissa, and attended by one thousand Arahants (enlightened beings). After the successful conclusion of the council, nine missions of elders were dispatched to spread the Dhamma in various states and foreign countries. It was the first recorded instance of state-sponsored missionary activities in the history of religions. One of the missions, led by Venerables Sona and Uttara, arrived in Suvannabhumi, a country to the west of India. The administrative center of Suvannabhumi has been identified as the province of Nakhon Pathom in central Thailand. The establishment of the religion there thus dates back as far as some twenty-three centuries ago.

The emergence of Mahayana and Theravada

With the passage of time there arose certain developments within the Buddhist Order that finally led to the formation of different sects. The Mahasanghikas came into existence toward the end of the first century after the Buddha's death. The other major school, which claimed to be orthodox and conservative, became known as Theravada. The school of the Mahasanghikas was later called Mahayana. Out of these two sects, eighteen schools had evolved by the time Ashoka was crowned emperor of Magadha. Most of these were short-lived, and finally only the two schools Theravada and Mahayana survived and prospered, although they were again divided into numerous sub-sects in later times. It was the latter that was in due course introduced into Tibet, acquiring its own distinct flavor and characteristics as the Vajrayana school.

Questions are often asked as to differences between the two major traditions. To be sure, most of the differences are rather superficial, and can be observed in the way monks put on their monastic garments, the way ceremonies are conducted, the languages used to record the Buddha's teachings (Theravada adheres to the original Pali, while Mahayana uses Sanskrit), and all those cultural elements that have come to be associated with each denomination. On a deeper level, there are differences in the emphasis being placed on certain aspects of the Buddha's teachings and in the methods of religious training. Thus, while Theravada stresses the importance of monastic discipline as the preliminary requisite for higher spiritual development, Mahayana saw the need to modify and adapt it in accordance with the changing circumstances. The Bodhisattva ideals, though accepted and taught in the Theravada tradition, are much more strongly emphasized in the Mahayana system and are considered central to their religious practice.

But generally speaking, both Theravada and Mahayana traditions have more things in common than meets the eye, especially from the doctrinal perspective. Both agree on the teachings which are fundamental in the Buddhist system, such as the four Noble Truths, the Noble Eightfold Path, the ten Perfections (six in Mahayana), the four Foundations of Mindfulness, the twelve links of Dependent Origination, the Law of Conditionality, the nature of enlightenment, Nibbana as the summum bonum of religious training, the doctrines of kamma and rebirth, etc. Both accept the roles of compassion and wisdom as crucial in any aspiration to enlightenment. Both uphold the cultivation of such virtues as kindness, gratitude, respect to elders, humility, altruism, generosity, morality, mindfulness, non-attachment, universal compassion, and so forth. It is therefore proper to conclude that all the different schools of Buddhism uniformly correspond with one another in essential doctrines, objectives, practice, and goals.

Theravada Buddhism flourished in southern countries such as Sri Lanka, Myanmar (Burma), Thailand, Laos, and Cambodia, while the Mahayana school spread northward to Nepal, China, Tibet, Mongolia, Korea, Japan and Vietnam. The former is thus sometimes referred to as the Southern School, and the latter as the Northern School. Tibet's Vajrayana is currently so widespread in the West that it has come to be recognized in its own right as a separate denomination, distinct from Mahayana to which it was earlier closely affiliated. Therefore, there are many kinds of mention about the emergence of Buddhism historical Background.

In conclusion, there are many kinds of religious an India which are these and those characteristics of mention about the historical point of view. We may find out the assignment of the topic as much as we would like to write down that there is some information about the Buddhism historical background in those days. Somehow, we express our gratitude to professor of B.P.U for kindly preparing the topic. Finally, my thanks are due to professor for his kind help and advice in many ways, and to the emergence of Buddhism historical Background bringing out this topic.

Read More