Professional Documents
Culture Documents
Truths.
Two major extant branches of Buddhism are generally recognized by scholars: Theravada Buddhism (Pali:
The School of the Elders) and Mahayana Buddhism
(Sanskrit: The Great Vehicle). In Theravada Buddhism, the ultimate goal is the attainment of the sublime
state of Nirvana, achieved by practicing the Noble Eightfold Path (also known as the Middle Way), thus escaping what is seen as a cycle of suering and rebirth.* [6]
Theravada has a widespread following in Sri Lanka and
Southeast Asia.
Mahayana Buddhism, which includes the traditions of
Pure Land, Zen, Nichiren Buddhism, Shingon, and
Tiantai (Tendai) is found throughout East Asia. Rather
than Nirvana, Mahayana instead aspires to Buddhahood
via the bodhisattva path, a state wherein one remains in
the cycle of rebirth to help other beings reach awakening.
Vajrayana, a body of teachings attributed to Indian siddhas, may be viewed as a third branch or merely a part of
Mahayana; Tibetan Buddhism, which preserves the Vajrayana teachings of eighth century India,* [7] is practiced
in regions surrounding the Himalayas, Mongolia* [8] and
Kalmykia.* [9] Tibetan Buddhism aspires to Buddhahood
or rainbow body.* [10]
Buddhist schools vary on the exact nature of the path
to liberation, the importance and canonicity of various
teachings and scriptures, and especially their respective
practices.* [11]* [12] Buddhism denies a creator deity and
posits that mundane deities such as Mahabrahma are
misperceived to be a creator.* [13] Instead, the foundations of Buddhist tradition and practice are the Three
Jewels: the Buddha, the Dharma (the teachings), and
the Sangha (the community). Taking refuge" in the
triple gem has traditionally been a declaration and commitment to being on the Buddhist path, and in general distinguishes a Buddhist from a non-Buddhist.* [14]
Development along the Buddhist path is generally accomplished by practicing some or all of the Ten Meritorious Deeds; however, the threefold practice of generosity,
virtue, and meditation (including samatha and vipassan)
is often given special emphasis. Other practices include
the study of scriptures; cultivation of higher wisdom and
discernment; renouncing conventional living and becoming a monastic; devotional practices; ceremonies; the Mahayana practices of bodhicitta, invocation of buddhas and
bodhisattvas, and the Vajrayana practices of Generation
stage and Completion stage.
lion* [web 1] and 535 million,* [15] making it one of the because we have very little information that can be conworld's major religions.
sidered historically sound... [but] we can be reasonably
condent Siddhatta Gotama did indeed exist and that his
disciples preserved the memory of his life and teachings
as well as they could.* [20]
1 Life of the Buddha
The evidence of the early texts suggests that Siddhrtha
Gautama was born in a community that was on the
periphery, both geographically and culturally, of the
northeastern Indian subcontinent in the fth century
BCE.* [21] It was either a small republic, in which case his
father was an elected chieftain, or an oligarchy, in which
case his father was an oligarch.* [21]
3
nally, an ascetic holy man, apparently content and at the rest of his life teaching the path of awakening he had
peace with the world. These experiences prompted Gau- discovered, traveling throughout the northeastern part of
tama to abandon royal life and take up a spiritual quest.
the Indian subcontinent,* [23]* [24] and died at the age of
80 (483 BCE) in Kushinagar, India. The south branch
of the original g tree available only in Anuradhapura Sri
Lanka is known as Jaya Sri Maha Bodhi.
2 Buddhist concepts
Main article: Glossary of Buddhism
Gautama rst went to study with famous religious teachers of the day, and mastered the meditative attainments
they taught. But he found that they did not provide a
permanent end to suering, so he continued his quest.
He next attempted an extreme asceticism, which was a
religious pursuit common among the ramaas, a religious culture distinct from the Vedic one. Gautama underwent prolonged fasting, breath-holding, and exposure
to pain. He almost starved himself to death in the process. He realized that he had taken this kind of practice
to its limit, and had not put an end to suering. So in
a pivotal moment he accepted milk and rice from a village girl and changed his approach. He devoted himself
to anapanasati meditation, through which he discovered
what Buddhists call the Middle Way (Skt. madhyampratipad):* [22] a path of moderation between the extremes of self-indulgence and self-mortication.* [web
2]* [web 3]
2.1.1 Sasra
Main article: Sasra (Buddhism)
Within Buddhism, samsara is dened as the continual
repetitive cycle of birth and death that arises from ordinary beings' grasping and xating on a self and experiences. Specically, samsara refers to the process
of cycling through one rebirth after another within the
six realms of existence,* [note 2] where each realm can
be understood as physical realm or a psychological state
characterized by a particular type of suering. Samsara
BUDDHIST CONCEPTS
Rebirth
2.2
5
2.2.2 Noble Eightfold Path
Main articles: Noble Eightfold Path and Buddhist Paths
to liberation
The Noble Eightfold Paththe fourth of the Buddha's
Sanskrit
central to the teachings of Buddhism, and are said to provide a conceptual framework for Buddhist thought. These
four truths explain the nature of dukkha (suering, anxiety, unsatisfactoriness), its causes, and how it can be overcome. The four truths are:* [note 4]
1. The truth of dukkha (suering, anxiety, unsatisfactoriness* [note 5])
2. The truth of the origin of dukkha
BUDDHIST CONCEPTS
Middle Way
2.3
Nature of existence
BUDDHIST CONCEPTS
5. ayatana: the six sense bases: eye, ear, nose, from a desire to achieve a consistent exegesis of the Budtongue, body and mind-organ;
dha's doctrine as recorded in the Canon. In the eyes of
Nagarjuna the Buddha was not merely a forerunner, but
6. Spara: variously translated contact, impression, the very founder of the Mdhyamaka system.* [49]
stimulation (by a sense object);
Sarvastivada teachingswhich were criticized by Ngr7. Vedan: usually translated feeling: this is the he- junawere reformulated by scholars such as Vasubandhu
donic tone, i.e. whether something is pleasant, and Asanga and were adapted into the Yogacara school.
While the Mdhyamaka school held that asserting the exunpleasant or neutral;
istence or non-existence of any ultimately real thing was
8. T: literally thirst, but in Buddhism nearly always inappropriate, some exponents of Yogacara asserted that
used to mean craving;
the mind and only the mind is ultimately real (a doctrine
known as cittamatra). Not all Yogacarins asserted that
9. Updna: clinging or grasping; the word also means
mind was truly existent; Vasubandhu and Asanga in parfuel, which feeds the continuing cycle of rebirth;
ticular did not.* [web 11] These two schools of thought,
10. Bhava: literally being (existence) or becoming. in opposition or synthesis, form the basis of subsequent
(The Theravada explains this as having two mean- Mahayana metaphysics in the Indo-Tibetan tradition.
ings: karma, which produces a new existence, and Besides emptiness, Mahayana schools often place emthe existence itself.);* [47]
phasis on the notions of perfected spiritual insight
(prajpramit) and Buddha-nature (tathgatagarbha).
11. Jti: literally birth, but life is understood as starting
There are conicting interpretations of the tathgataat conception;* [48]
garbha in Mahyna thought. The idea may be traced
12. Jarmaraa: (old age and death) and also soka, to Abhidharma, and ultimately to statements of the Budparideva, dukkha, domanassa and upys (sorrow, dha in the Nikyas. In Tibetan Buddhism, according to
lamentation, pain, aiction and despair).* [web 10] the Sakya school, tathgatagarbha is the inseparability of
the clarity and emptiness of one's mind. In Nyingma,
tathgatagarbha also generally refers to inseparability of
Sentient beings always suer throughout sasra until the clarity and emptiness of one's mind. According to
they free themselves from this suering (dukkha) by at- the Gelug school, it is the potential for sentient beings
taining Nirvana. Then the absence of the rst Nidna to awaken since they are empty (i.e. dependently origiignoranceleads to the absence of the others.
nated). According to the Jonang school, it refers to the
innate qualities of the mind that expresses themselves as
omniscience etc. when adventitious obscurations are re2.3.3 Emptiness
moved. The "Tathgatagarbha Sutras" are a collection of
Mahayana sutras that present a unique model of BuddhaMain article: nyat
nature. Even though this collection was generally ignored
in India,* [50] East Asian Buddhism provides some sigMahayana Buddhism received signicant theoretical nicance to these texts.
grounding from Nagarjuna (perhaps c. 150250 CE), arguably the most inuential scholar within the Mahayana
tradition. Nagarjuna's primary contribution to Buddhist 2.4 Liberation
philosophy was the systematic exposition of the concept of nyat, or emptiness, widely attested in the 2.4.1 Nirvana
Prajpramit sutras that emerged in his era. The concept of emptiness brings together other key Buddhist doc- Main article: Nirvana (Buddhism)
trines, particularly anatta and dependent origination, to
refute the metaphysics of Sarvastivada and Sautrantika
(extinct non-Mahayana schools). For Nagarjuna, it is Nirvana (Sanskrit; Pali:Nibbna) meanscessation
not merely sentient beings that are empty of tman; all , extinction(of craving and ignorance and therefore
phenomena (dharmas) are without any svabhava (literally suering and the cycle of involuntary rebirths (sasra)),
own-natureor self-nature), and thus without any extinguished,quieted,calmed"; it is also known
underlying essence; they areemptyof being indepen- asAwakeningorEnlightenmentin the West. The
dent; thus the heterodox theories of svabhava circulating term for anybody who has achieved nirvana, including
at the time were refuted on the basis of the doctrines of the Buddha, is arahant.
early Buddhism. Nagarjuna's school of thought is known Bodhi (Pli and Sanskrit, in devanagari: ) is a term
as the Mdhyamaka. Some of the writings attributed to applied to the experience of Awakening of arahants.
Nagarjuna made explicit references to Mahayana texts, Bodhi literally meansawakening, but it is more combut his philosophy was argued within the parameters set monly translated into English as enlightenment. In
out by the agamas. He may have arrived at his positions Early Buddhism, bodhi carried a meaning synonymous to
2.4
Liberation
9
arahant has attained only nirvana, thus still being subject to delusion, while the bodhisattva not only achieves
nirvana but full liberation from delusion as well. He thus
attains bodhi and becomes a buddha. In Theravada Buddhism, bodhi and nirvana carry the same meaning as in
the early texts, that of being freed from greed, hate and
delusion.
The term parinirvana is also encountered in Buddhism,
and this generally refers to the complete nirvana attained
by the arahant at the moment of death, when the physical
body expires.
2.4.2 Buddhas
Main article: Buddhahood
According to Buddhist traditions a Buddha is a fully
awakened being who has completely puried his mind of
the three poisons of desire, aversion and ignorance. A
Buddha is no longer bound by Samsara and has ended the
suering which unawakened people experience in life.
Theravada Buddhism In Theravada doctrine, a person may awaken from the sleep of ignoranceby directly realizing the true nature of reality; such people are
called arahants and occasionally buddhas. After numerous lifetimes of spiritual striving, they have reached the
end of the cycle of rebirth, no longer reincarnating as huTherefore, according to Mahayana Buddhism, the man, animal, ghost, or other being. The commentaries to
10
BUDDHIST CONCEPTS
the Pali Canon classify these awakened beings into three The Buddha's death is seen as an illusion, he is living
types:
on in other planes of existence, and monks are therefore permitted to oer new truthsbased on his input. Mahayana also diers from Theravada in its con Sammasambuddha, usually just called the Buddha,
cept of nyat (that ultimately nothing has existence),
who discovers the truth by himself and teaches the
and in its belief in bodhisattvas (enlightened people who
path to awakening to others
vow to continue being reborn until all beings can be en*
Paccekabuddha, who discovers the truth by himself lightened). [52]
but lacks the skill to teach others
Savakabuddha, who receive the truth directly or indirectly from a Sammasambuddha
Bodhi and nirvana carry the same meaning, that of being
freed from craving, hate, and delusion. In attaining bodhi,
the arahant has overcome these obstacles. As a further
distinction, the extinction of only hatred and greed (in the
sensory context) with some residue of delusion, is called
anagami.
11
2.4.4
Bodhisattvas
3 Practice
3.1 Devotion
Main article: Buddhist devotion
Devotion is an important part of the practice of most Buddhists.* [61] Devotional practices include ritual prayer,
prostration, oerings, pilgrimage, and chanting. In Pure
Land Buddhism, devotion to the Buddha Amitabha is the
main practice. In Nichiren Buddhism, devotion to the
Lotus Sutra is the main practice.
3.1.1 Yoga
refers to one who is on the path to buddhahood. Traditionally, a bodhisattva is anyone who, motivated by great
compassion, has generated bodhicitta, which is a spontaneous wish to attain Buddhahood for the benet of all
sentient beings.* [55] Theravada Buddhism primarily uses
the term in relation to Gautama Buddha's previous existences, but has traditionally acknowledged and respected
the bodhisattva path as well.* [web 17]
According to Jan Nattier, the term Mahyna Great
Vehiclewas originally even an honorary synonym
for Bodhisattvayna Bodhisattva Vehicle.* [56] The
Aashasrik Prajpramit Stra, an early and important Mahayana text, contains a simple and brief denition for the term bodhisattva: Because he has enlightenment as his aim, a bodhisattva-mahsattva is so called.
*
Statue of the Buddha in meditation position, Haw Phra Kaew,
[57]* [58]* [59]
Mahayana Buddhism encourages everyone to become
bodhisattvas and to take the bodhisattva vow, where the
practitioner promises to work for the complete enlightenment of all beings by practicing the six pramits.* [60]
According to Mahayana teachings, these perfections are:
dna, la, kanti, vrya, dhyna, and praj.
A famous saying by the 8th-century Indian Buddhist
scholar-saint Shantideva, which the 14th Dalai Lama often cites as his favourite verse, summarizes the Bodhisattva's intention (Bodhicitta) as follows: For as long
Vientiane, Laos
12
PRACTICE
3.1.2
3.2
Buddhist ethics
13
3.2
Buddhist ethics
Statue of Gautama Buddha, 1st century CE, Gandhara, presentday Pakistan. (Muse Guimet)
Main article: la
la (Sanskrit) or sla (Pli) is usually translated into English as virtuous behavior, morality, moral
discipline, ethicsor precept. It is an action
committed through the body, speech, or mind, and involves an intentional eort. It is one of the three practices
(sla, samdhi, and pa) and the second pramit. It
refers to moral purity of thought, word, and deed. The
four conditions of la are chastity, calmness, quiet, and
extinguishment.
The ve precepts are training rules in order to live a better life in which one is happy, without worries, and can
meditate well:
14
training rules that laypeople undertake voluntarily to facilitate practice.* [77] In Buddhist thought, the cultivation
of dana and ethical conduct themselves rene consciousness to such a level that rebirth in one of the lower heavens is likely, even if there is no further Buddhist practice.
There is nothing improper or un-Buddhist about limiting
one's aims to this level of attainment.* [78]
PRACTICE
Regarding the monastic rules, the Buddha constantly reIn the eight precepts, the third precept on sexual mis- minds his hearers that it is the spirit that counts. On the
conduct is made more strict, and becomes a precept of other hand, the rules themselves are designed to assure a
celibacy. The three additional precepts are:
satisfying life, and provide a perfect springboard for the
higher attainments. Monastics are instructed by the Buddha to live as islands unto themselves. In this sense,
6. To refrain from eating at the wrong time (eat
living
life as the vinaya prescribes it is, as one scholar puts
only from sunrise to noon);
it:more than merely a means to an end: it is very nearly
7. To refrain from dancing and playing muthe end in itself.* [80]
sic, wearing jewelry and cosmetics, attending
In Eastern Buddhism, there is also a distinctive Vinaya
shows and other performances;
and ethics contained within the Mahayana Brahmajala
8. To refrain from using high or luxurious seats
Sutra (not to be confused with the Pali text of that name)
and bedding.
for Bodhisattvas, where, for example, the eating of meat
is frowned upon and vegetarianism is actively encouraged
The complete list of ten precepts may be observed by (see vegetarianism in Buddhism). In Japan, this has allaypeople for short periods. For the complete list, the most completely displaced the monastic vinaya, and alseventh precept is partitioned into two, and a tenth added: lows clergy to marry.
6. To refrain from taking food at an unseasonable time, that is after the mid-day meal;
3.4 Meditation
3.3
Monastic life
3.4
Meditation
15
understanding (praj Pli pa), and thus can lead to
nirva (Pli nibbna). When one is in jhana, all delements are suppressed temporarily. Only understanding (praj or vipassana) eradicates the delements completely. Jhanas are also states that Arahants abide in order
to rest.
In Buddhist practice, it is said that while samatha medi- 3.4.2 Praj (Wisdom): vipassana meditation
tation can calm the mind, only vipassan meditation can
reveal how the mind was disturbed to start with, which is Main articles: Praj and Vipassana
what leads to insight knowledge (jna; Pli a) and
16
HISTORY
which is equated with the Buddha himself.* [note 14] According to Zen master Kosho Uchiyama, when thoughts
and xation on the little Iare transcended, an Awakening to a universal, non-dual Self occurs: When we
let go of thoughts and wake up to the reality of life that is
working beyond them, we discover the Self that is living
universal non-dual life (before the separation into two)
that pervades all living creatures and all existence.* [89]
Thinking and thought must therefore not be allowed to
*
Initially, praj is attained at a conceptual level by means conne and bind one. [90]
of listening to sermons (dharma talks), reading, studying, and sometimes reciting Buddhist texts and engaging 3.4.4 Vajrayana and Tantra
in discourse. Once the conceptual understanding is attained, it is applied to daily life so that each Buddhist can Though based upon Mahayana, Tibeto-Mongolian Budverify the truth of the Buddha's teaching at a practical dhism is one of the schools that practice Vajrayana
level. Notably, one could in theory attain Nirvana at any or Diamond Vehicle(also referred to as Mantrayna,
point of practice, whether deep in meditation, listening Tantrayna, Tantric Buddhism, or esoteric Buddhism). It
to a sermon, conducting the business of one's daily life, accepts all the basic concepts of Mahyna, but also inor any other activity.
cludes a vast array of spiritual and physical techniques
designed to enhance Buddhist practice. Tantric Buddhism is largely concerned with ritual and meditative
3.4.3 Zen
practices.* [91] One component of the Vajrayna is harnessing psycho-physical energy through ritual, visualizaMain article: Zen
Zen Buddhism (), pronounced Chn in Chinese, seon tion, physical exercises, and meditation as a means of developing the mind. Using these techniques, it is claimed
that a practitioner can achieve Buddhahood in one lifetime, or even as little as three years. In the Tibetan tradition, these practices can include sexual yoga, though only
for some very advanced practitioners.* [92]
4 History
Main article: History of Buddhism
4.2
Earliest teachings
17
18
4.2.1
4
Tracing the oldest teachings
HISTORY
Although Nibbna (Sanskrit: Nirvna) is the com2.Scepticism with regard to the possibility of remon term for the desired goal of this practice, many other
*
trieving the doctrine of earliest Buddhism;" [note
terms can be found throughout the Nikayas, which are not
30]</ref>
specied.* [138]* [note 35]
3.Cautious optimism in this respect.* [note 31] According to Vetter, the description of the Buddhist
Johannes Bronkhorst* [subnote 5] and Donald path may initially have been as simple as the term the
middle way.* [117] In time, this short description was
Lopez.* [subnote 6]</ref>
elaborated, resulting in the description of the eightfold
path.* [117]
4.2.2 Dhyana and insight
According to both Bronkhorst and Anderson, the four
truths became a substitution for prajna, orliberating inA core problem in the study of early Buddhism is the
sight, in the suttas* [139]* [140] in those texts wherelibrelation between dhyana and insight.* [117]* [116]* [51]
erating insightwas preceded by the four jhanas.* [141]
Schmithausen, in his often-cited article On some Aspects
According to Bronkhorst, the four truths may not have
of Descriptions or Theories of 'Liberating Insight' and 'Enbeen formulated in earliest Buddhism, and did not serve
lightenment' in Early Buddhism notes that the mention of
in earliest Buddhism as a description of liberating inthe four noble truths as constituting liberating insight
sight.* [142] Gotama's teachings may have been per, which is attained after mastering the Rupa Jhanas, is a
sonal, adjusted to the need of each person.* [141]
later addition to texts such as Majjhima Nikaya 36.* [119]
The three marks of existence may reect Upanishadic or
other inuences. K.R. Norman supposes that the these
terms were already in use at the Buddha's time, and were
4.2.3 Core teachings
familiair to his hearers.* [143]
Bruce Matthews notes that there is no cohesive presenta- The Brahma-vihara was in origin probably a brahmanical
tion of karma in the Sutta Pitaka,* [127] which may mean term;* [144] but its usage may have been common to the
that the doctrine was incidental to the main perspective shramanic traditions.* [116]
of early Buddhist soteriology.* [127] Schmithausen is a
notable scholar who has questioned whether karma already played a role in the theory of rebirth of earliest Bud4.3 Indian Buddhism
dhism.* [128]* [129]* [note 32] According to Vetter,the
Buddha at rst sought the deathless(amata/amrta),
which is concerned with the here and now. According Main article: History of Buddhism in India
to Vetter, only after this realization did he become acquainted with the doctrine of rebirth.* [131] Bronkhorst The history of Indian Buddhism may be divided into
disagrees, and concludes that the Buddha introduced ve periods:* [145] Early Buddhism (occasionally called
a concept of karma that diered considerably from the Pre-sectarian Buddhism), Nikaya Buddhism or Sectarcommonly held views of his time.* [132] According to ian Buddhism: The period of the Early Buddhist schools,
Bronkhorst, not physical and mental activities as such Early Mahayana Buddhism, Later Mahayana Buddhism,
4.3
Indian Buddhism
19
20
HISTORY
4.5
4.4
Buddhism today
21
Development of Buddhism
time of the Mauryan emperor Ashoka, who was a public supporter of the religion. The support of Aoka and
his descendants led to the construction of more stpas
(Buddhist religious memorials) and to eorts to spread
Buddhism throughout the enlarged Maurya empire and
even into neighboring landsparticularly to the Iranianspeaking 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 rst case to the
spread of Buddhism into China, and in the second case,
to the emergence of Theravda Buddhism and its spread
from Sri Lanka to the coastal lands of Southeast Asia.
22
5 DEMOGRAPHICS
In the second half of the 20th Century a modern movement in Nichiren Buddhism: Soka Gakkai (Value Creation Society) emerged in Japan and spread further to
other countries. Soka Gakkai International (SGI) is a lay
Buddhist movement linking more than 12 million people
Tibetan Buddhism is found in Tibet and other parts
around the world, and is currently described asthe most
of China (particularly in Inner Mongolia), Bhutan,
diverse* [185] andthe largest lay Buddhist movement
Nepal, Mongolia, areas of India (it's the majorin the world.* [web 21]
ity religion in Ladakh; signicant population in
Himachal Pradesh, Arunachal Pradesh and Sikkim),
and Russia (mainly Kalmykia, Buryatia, and Tuva).
5 Demographics
Formal membership varies between communities, but basic lay adherence is often dened in terms of a tradi- Main article: Buddhism by country
*
tional formula in which the practitioner takes refuge in Buddhism is practiced by an estimated 488 million, [web
The Three Jewels: the Buddha, the Dharma (the teachings of the Buddha), and the Sangha (the Buddhist community). 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
% of population
Buddhist
languages. While in the West Buddhism is often seen as
90-100
80-90
exotic and progressive, in the East it is regarded as fa70-80
50-70
30-50
miliar and traditional. Buddhists in Asia are frequently
15-30
5-15
well organized and well funded. In countries such as
1-5
Cambodia and Bhutan, it is recognized as the state religion and receives government support. Modern inuences increasingly lead to new forms of Buddhism that Percentage of Buddhists by country, according to the Pew Research Center, as of 2010.
signicantly depart from traditional beliefs and practices.
Overall there is an overwhelming diversity of recent 1] 495 million,* [186] or 535 million* [15] people as of the
forms of Buddhism.* [note 42]
2010s, representing 7% to 8% of the world's total population.
4.6
Late 20th century Buddhist move- China is the country with the largest population of Buddhists, approximately 244 million or 18.2% of its toments
*
6.1
Timeline
23
herents; Theravada has 150 million adherents; and tradition, however, does have its own core concepts, and
Vajrayana has 18,2 million adherents. Seven million ad- some comparisons can be drawn between them. For exditional Buddhists are found outside of Asia.
ample, according to one Buddhist ecumenical organiza*
According to Johnson and Grim (2013), Buddhism has tion, [web 23] several concepts common to both major
grown from a total of 138 million adherents in 1910, of Buddhist branches:
which 137 million were in Asia, to 495 million in 2010, of
which 487 million are in Asia.* [186] According to them,
there was a fast annual growth of Buddhism in Pakistan,
Saudi Arabia, Lebanon and several Western European
countries (19102010). More recently (20002010), the
countries with highest growth rates are Qatar, the United
Arab Emirates, Iran and some African countries.* [187]
There are 10 countries with the highest Buddhist majority:
6.1 Timeline
This is a rough timeline of the development of the dierent schools/traditions:
Not all traditions of Buddhism share the same philosoph- Mahayana Buddhism ourished in India from the 5th
ical outlook, or treat the same concepts as central. Each century CE onwards, during the dynasty of the Guptas.
24
BUDDHIST TEXTS
7.1
Pli Tipitaka
25
merely a preliminary, and not a core, teaching. The Tibetan Buddhists have not even translated most of the gamas (though theoretically they recognize them) and they
play no part in the religious life of either clergy or laity
in China and Japan.* [205] Other scholars say there is
no universally accepted common core.* [206] The size
and complexity of the Buddhist canons have been seen
by some (including Buddhist social reformer Babasaheb
Ambedkar) as presenting barriers to the wider understanding of Buddhist philosophy.
The followers of Theravda Buddhism take the scriptures
known as the Pli Canon as denitive and authoritative,
while the followers of Mahyna Buddhism base their
faith and philosophy primarily on the Mahyna stras
and their own vinaya. The Pli sutras, along with other,
closely related scriptures, are known to the other schools
as the gamas.
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 inuential 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 eorts have persisted
to present day, but currently there is no single text that
represents all Buddhist traditions.
26
BUDDHIST TEXTS
Mahsaka schools, most of which survive in Chinese designed for dierent types of persons and dierent levtranslation only. According to some sources, some early els of spiritual understanding.
schools of Buddhism had ve or seven pitakas.* [207]
The Mahayana sutras often claim to articulate the BudAccording to the scriptures, soon after the death of the dha's deeper, more advanced doctrines, reserved for
Buddha, the rst Buddhist council was held; a monk those who follow the bodhisattva path. That path is
named Mahkyapa (Pli: Mahkassapa) presided. The explained as being built upon the motivation to libergoal of the council was to record the Buddha's teachings. ate all living beings from unhappiness. Hence the name
Upli recited the vinaya. nanda, the Buddha's personal Mahyna (lit., the Great Vehicle).
attendant, was called upon to recite the dhamma. These According to Mahayana tradition, the Mahayana sutras
became the basis of the Tripitaka. However, this record were transmitted in secret, came from other Buddhas or
was initially transmitted orally in form of chanting, and Bodhisattvas, or were preserved in non-human worlds
was committed to text in the last century BCE. Both the because human beings at the time could not understand
stras and the vinaya of every Buddhist school contain them:* [210]
a wide variety of elements including discourses on the
Dharma, commentaries on other teachings, cosmological
Some of our sources maintain the authenand cosmogonical texts, stories of the Gautama Buddha's
ticity of certain other texts not found in the
previous lives, and various other subjects.
canons of these schools (the early schools).
Much of the material in the Canon is not specically
Theravadin, but is instead the collection of teachings
that this school preserved from the early, non-sectarian
body of teachings. According to Peter Harvey, it contains material at odds with later Theravadin orthodoxy.
He states:The Theravadins, then, may have added texts
to the Canon for some time, but they do not appear to have
tampered with what they already had from an earlier period.* [208]
7.2
Mahayana sutras
Generally, scholars conclude that the Mahayana scriptures were composed from the 1st century CE onwards:
Large numbers of Mahayana sutras were being composed in the period between the beginning of the common era and the fth century,* [211] ve centuries after the historical Gautama Buddha. Some of these had
their roots in other scriptures composed in the 1st century BCE. It was not until after the 5th century CE that
the Mahayana sutras started to inuence the behavior of
mainstream Buddhists in India: But outside of texts, at
least in India, at exactly the same period, very dierent
in fact seemingly olderideas and aspirations appear
to be motivating actual behavior, and old and established
Hinnayana groups appear to be the only ones that are patronized and supported.* [211] These texts were apparently not universally accepted among Indian Buddhists
when they appeared; the pejorative label Hinayana was
applied by Mahayana supporters to those who rejected
the Mahayana sutras.
8.1
Is Buddhism a religion?
27
Comparative studies
28
10
ethics? It is not easy to classify Buddhism as any of
these things, and it challenges us to rethink some of
these categories. What, for example, do we mean by
'religion'? Most people would say that religion has
something to do with belief in God. [...] If belief
in God in this sense is the essence of religion, then
Buddhism cannot be a religion. [...] Some have suggested that a new category that of the 'non-theistic'
religion is needed to encompass Buddhism. Another possibility is that our original denition is simply too narrow.* [219]
SEE ALSO
argued that we should nd some other way of dening religion than the one based on the idea of belief
in gods or superhuman beings.and Buddhism
does not have to be the problematic touchstone for
a global concept of religion.* [221]
Martin Southwold states: It is argued that Buddhism, though non-theistic, resembles other religions in depending on mystical notions; it is shown
how this contributes to understanding the social
functions of religions.* [222]
Walpola Rahula states: The question has often
been asked: Is Buddhism a religion or a philosophy? It does not matter what you call it. Buddhism
remains what it is whatever label you may put on it.
The label is immaterial. Even the label 'Buddhism'
which we give to the teaching of the Buddha is of little importance. The name one gives it is inessential.
What's in a name? That which we call a rose, By any
other name would smell as sweet. In the same way
Truth needs no label: it is neither Buddhist, Christian, Hindu nor Moslem. It is not the monopoly of
anybody. Sectarian labels are a hindrance to the independent understanding of Truth, and they produce
harmful prejudices in men's minds.* [223]
Dzogchen Ponlop Rinpoche states: If you are interested in 'meeting the Buddha' and following his
example, then you should realize that the path the
Buddha taught is primarily a study of your own mind
and a system for training your mind. This path is
spiritual, not religious. Its goal is self-knowledge,
not salvation; freedom, not heaven. And it is deeply
personal.* [web 24]
9 Criticism
Main article: Criticism of Buddhism
Czech Buddhists
The Dalai Lama states:From one viewpoint, Buddhism is a religion, from another viewpoint Buddhism is a science of mind and not a religion. Buddhism can be a bridge between these two sides.
Therefore, with this conviction I try to have closer
ties with scientists, mainly in the elds of cosmology, psychology, neurobiology and physics. In these
elds there are insights to share, and to a certain extent we can work together.* [220]
Ilkka Pyysiinen states: There are thus great diculties involved in conceptualizing religion as belief
in god(s), superhuman agents, etc., although we intuitively think that some such beings, nevertheless,
are essential in religion. As is well-known, Buddhism is the favorite example of scholars who have
10 See also
Outline of Buddhism
Buddhism by country
Buddhism and science
Chinese folk religion
Easily confused Buddhist representations
Iconography of Gautama Buddha in Laos and Thailand
29
Index of Buddhism-related articles
Indian religions
List of books related to Buddhism
List of Buddhist temples
Nonviolence
11
Notes
[1]Buddhism. (2009). In Encyclopdia Britannica. Retrieved November 26, 2009, from Encyclopdia Britannica Online Library Edition
[2] Earlier Buddhist texts refer to ve realms rather than six
realms; when described as ve realms, the god realm and
demi-god realm constitute a single realm.
[3] Andr Bareau: the top of p. 212 says: Here are the theses of the Theravadins of the Mahavihara"; then begins a
numbered list of doctrines over the following pages, including on p. 223: There are only ve destinies ... the
kalakanjika asuras have the same colour, same nourishment, same foods, same lifespan as the petas, with whom
... they marry. As for the Vepacittiparisa, they have the
same colour, same nourishment, same foods, same lifespan as the gods, with whom they marry."(Translated from
the French)* [33]
[4] See the article Four Noble Truths for further details and
citations. In particular, the section "The four truths"
within that article provides a footnote showing variety of
translations of these four statements.
[5] For clarication of translations, see Dukkha#Translating
the term dukkha.
[6] See the article Dukkha for further details and citations.
[7] See the article Four Noble Truths for further details and
citations.
[8] Rahula: What the Buddha Taught, Chapter 2
[9] Thanissaro Bhikkhu, The Not-Self Strategy, See Point 3
The Canon quote Thanissaro Bhikkhu draws attention to
is the Sabbasava Sutta.
[10] This twelve nidana scheme can be found, for instance,
in multiple discourses in chapter 12 of the Samyutta
NikayaNidana Vagga (e.g., see SN 12.2, Thanissaro,
1997a). Other applicationsof what might be termed
mundane dependent originationinclude the nine-nidana
scheme of Digha Nikaya 15 (e.g., Thanissaro, 1997b) and
the ten-nidana scheme of Samyutta Nikaya 12.65 (e.g.,
Thanissaro, 1997c). So-calledtranscendental dependent
origination(also involving twelve nidanas) is described in
Samyutta Nikaya 12.23 (e.g., see Bodhi, 1995). In addition, Digha Nikaya 15 describes an eleven-nidana scheme
(starting withfeeling) that leads to interpersonal sueringthe
(
taking up of sticks and knives; conicts, quarrels,
and disputes; accusations, divisive speech, and lies)
[11] Shaw also notes that discourses on meditation are addressed to bhikkhave, but that in this context the
terms is more generic than simply (male) monksand
refers to all practitioners, and that this is conrmed by
Buddhaghosa.* [85]
[12] According to Charles S. Prebish:* [86]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 ....
[13] 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: "... 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.* [87]
[14] 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 ...
*
[88]
[15] Buddhism: The foundations of Buddhism, The cultural
context. In Encyclopdia Britannica. Retrieved 19-072009, from Encyclopdia Britannica Online Library Edition
[16] Encyclopdia Britannica Online. Hinduism: History of
Hinduism: The Vedic period (2nd millennium 7th century BCE); Challenges to Brahmanism (6th 2nd century
BCE); Early Hinduism (2nd century BCE 4th century
CE). Retrieved 19-07-2009.
[17] According to Masih:* [95] Alongside Hinduism was the
non-Aryan Shramanic culture with its roots going back to
prehistoric times.
[18] Masih:* [96]This conrms that the doctrine of transmigration is non-aryan and was accepted by non-vedics like
Ajivikism, Jainism and Buddhism. The Indo-aryans have
borrowed the theory of re-birth after coming in contact
with the aboriginal inhabitants of India. Certainly Jainism and non-vedics [..] accepted the doctrine of rebirth
as supreme postulate or article of faith.
[19] Karel Werner:* [97]Rahurkar speaks of them as belonging to two distinct 'cultural strands' ... Wayman also found
evidence for two distinct approaches to the spiritual dimension in ancient India and calls them the traditions of
'truth and silence.' He traces them particularly in the older
Upanishads, in early Buddhism, and in some later literature.
30
11 NOTES
[20] Flood:* [98]The origin and doctrine of Karma and Sam- [30] A proponent of the second position is Ronald Davidsara are obscure. These concepts were certainly circuson.* [subnote 3]
lating amongst sramanas, and Jainism and Buddhism deproponent of the third position are J.W. de
veloped specic and sophisticated ideas about the pro- [31] Well-known
Jong,* [124]* [subnote 4]
cess of transmigration. It is very possible that the karmas and reincarnation entered the mainstream brahamini[32] According to Schmithausen, the karma doctrine may
cal thought from the sramana or the renouncer traditions.
have been incidental to early Buddhist soteriology.* [130]
[21] Padmanabh S. Jaini states:* [99] Yajnavalkya's reluctance and manner in expounding the doctrine of karma
in the assembly of Janaka (a reluctance not shown on any
other occasion) can perhaps be explained by the assumption that it was, like that of the transmigration of soul,
of non-brahmanical origin. In view of the fact that this
doctrine is emblazoned on almost every page of sramana
scriptures, it is highly probable that it was derived from
them.
[24] Encyclopdia Britannica Online. Buddhism: The foundations of Buddhism, the cultural context. Retrieved 1907-2009.
[37] See Journal of the Pli Text Society, volume XVI, p. 105
[38]Abhidhamma Pitaka.Encyclopdia Britannica. Ultimate Reference Suite. Chicago: Encyclopdia Britannica, 2008
[39]The most important evidence in fact the only evidence
for situating the emergence of the Mahayana around the
beginning of the common era was not Indian evidence at
all, but came from China. Already by the last quarter of
the 2nd century CE, there was a small, seemingly idiosyncratic collection of substantial Mahayana sutras translated
into what Erik Zrcher calls 'broken Chinese' by an Indoscythian, whose Indian name has been reconstructed as
Lokaksema.* [169]
[40]The south (of India) was then vigorously creative in producing Mahayana SutrasWarder* [171]
[41] See Hill (2009), p. 30, for the Chinese text from the Hou
Hanshu, and p. 31 for a translation of it.* [179]
[42] See Philosophy East and West, volume 54, page 270
[43] (Harvey 1990),(Gombrich,1984); Gethin (1998), pp. 1
2, identiesthree broad traditionsas: (1)The Theravda tradition of Sri Lanka and South-East Asia, also
sometimes referred to as 'southern' Buddhism"; (2)The
East Asian tradition of China, Korea, Japan, and Vietnam,
also sometimes referred to as 'eastern' Buddhism"; and,
(3)The Tibetan tradition, also sometimes referred to as
31
'northern' Buddhism."; Robinson & Johnson (1982) divide their book into two parts: Part One is entitled The
Buddhism of South Asia(which pertains to Early Buddhism in India); and, Part Two is entitled The Development of Buddhism Outside of Indiawith chapters on
The Buddhism of Southeast Asia, Buddhism in the
Tibetan Culture Area, East Asian Buddhismand
Buddhism Comes West; Penguin handbook of Living
Religions, 1984, page 279; Prebish & Keown, Introducing Buddhism, ebook, Journal of Buddhist Ethics, 2005,
printed ed, Harper, 2006
12 References
[1] Wells 2008.
[2] Roach 2011.
Subnotes
[1] According to A.K. Warder, in his 1970 publication Indian Buddhism, from the oldest extant texts a common kernel can be drawn out.* [115] According to Warder,
c.q. his publisher: This kernel of doctrine is presumably common Buddhism of the period before th great
schisms of the fourth and third centuries BC. It may be
substantially the Buddhism of the Buddha himself, although this cannot be proved: at any rate it is a Buddhism
presupposed by the schools as existing about a hundred
years after the parinirvana of the Buddha, and there is
no evidence to suggest that it was formulated by anyone
else than the Buddha and his immediate followers."<ref
name='FOOTNOTEWarder1999inside ap'>Warder, &
1999 inside ap.
[2] Richard Gombrich: I have the greatest diculty in accepting that the main edice is not the work of a single
genius. By the main ediceI mean the collections of
the main body of sermons, the four Nikyas, and of the
main body of monastic rules.* [51]
[3] Ronald Davidson: While most scholars agree that
there was a rough body of sacred literature (disputed)(sic) that a relatively early community (disputed)(sic) maintained and transmitted, we have little condence that much, if any, of surviving Buddhist scripture is actually the word of the historic Buddha."<ref
name='FOOTNOTEDavidson2003147'>Davidson 2003,
p. 147.
[4] J.W. De Jong: It would be hypocritical to assert that
nothing can be said about the doctrine of earliest Buddhism [...] the basic ideas of Buddhism found in the
[4] Lopez, Donald. Buddha: Founder of Buddhism. Encyclopedia Britannica. Retrieved 6 March 2016.
[5] Guang Xing (2005). The Three Bodies of the Buddha: The
Origin and Development of the Trikaya Theory. Oxford:
Routledge Curzon: pp.1 and 85
[6] Gethin 1998, pp. 2728, 7374.
32
12
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[161] Padma, Sree. Barber, Anthony W. Buddhism in the Krishna River Valley of Andhra. SUNY Press 2008, pg. 1.
[162] Padma, Sree. Barber, Anthony W. Buddhism in the Krishna River Valley of Andhra. SUNY Press 2008, pg. 2.
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De La Paz, Emptymountains, Barkjon, Explicit, ImageRemovalBot, SallyForth123, WikipedianMarlith, Faithlessthewonderboy, Atif.t2,
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Gyroerrol, Puchiko, Auntof6, 22kevin, Shatrunjaymall, Mspraveen, Robedob22, Cardinal 1962, Wutizevrybudylookingat?, Iziizi, Drag-
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onBot, E mc46, Anonymous101, Jusdafax, Haden is a homo, Ggbsha, Alegge, Winston365, Ludwigs2, Danscottgraham, HeroGiant, S
paw1, Simon D M, Kalamrir, Cheezybeans1, Arjayay, Jayefex, Jotterbot, Sbfw, Drawn Some, Camerajohn, Nozix, Dumdumdom, M.O.X,
Lloydee7, Elizium23, Revotfel, Ebaran, Rpm099, Beat Buddha, SchreiberBike, Mr.whiskers, BOTarate, Thehelpfulone, Lisaspank, EdwardLawrence, Esteban.barahona, Amcsports, Thingg, Oliverkahnisthebest07, Azucar1223, Right America, Russel Mcpigmin, Aitias,
Gettochink21, Branden-Olsen, Jester5x5, Mhockey, Adriansrfr, Burner0718, Lewsbestfriend, Editor2020, Party, Crowsnest, Rossen4,
Pikdude, DumZiBoT, Fionnch, Ano-User, Redhill54, Jerryofaiken, XLinkBot, Qscaxz, Fedaykinx, Dsvyas, Andrewbowden987654321,
Jakemitra, Zoey101fan, Kimsoohyun, PseudoOne, Mitsube, Stickee, Nannan123, Rror, Catman7965, SkinSack, 1ChineseKid, MACNIFICINT, Dr3w1492, Darkstar8225, Raze5667, Pgallert, Nepenthes, Little Mountain 5, WikHead, NellieBly, Mifter, Gabbiegurl,
Borock, Alexius08, Ocean92~enwiki, Gtg462y, Sonyray, Aunt Entropy, Sploot, Ejosse1, Cfahland, Eklipse, HexaChord, Chamath Mc,
Prowikipedians, Addbot, Xp54321, Proofreader77, Jakewilliam, Franceroy, DivineDeeds, DOI bot, Khmaisoldier94, Betterusername,
Opus88888, Montgomery '39, CL, DougsTech, Ocdnctx, Rich jj, Tanhabot, Wingspeed, Windy Wanderer, Fieldday-sunday, Ironholds,
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Neel.arunabh, Allthefoxes and Anonymous: 2730
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File:Asoka_Kaart.gif Source: https://upload.wikimedia.org/wikipedia/commons/7/73/Asoka_Kaart.png License: Public domain Contributors: Transferred from nl.wikipedia to Commons. Original artist: The original uploader was Dhammajoti at Dutch Wikipedia
File:Astasahasrika_Prajnaparamita_Dharmacakra_Discourse.jpeg Source: https://upload.wikimedia.org/wikipedia/commons/4/
40/Astasahasrika_Prajnaparamita_Dharmacakra_Discourse.jpeg License: Public domain Contributors: http://asiasocietymuseum.org/
region_object.asp?RegionID=1&CountryID=2&ChapterID=10&ObjectID=479 Original artist: Asia Society created the le. Artwork
created by an anonymous ancient source.
File:Bhavachakra.jpg Source: https://upload.wikimedia.org/wikipedia/commons/2/21/Bhavachakra.jpg License: Public domain Contributors: http://probud.narod.ru/symbol/bhavachakra.html Original artist: Unknown<a href='//www.wikidata.org/wiki/Q4233718'
title='wikidata:Q4233718'><img
alt='wikidata:Q4233718'
src='https://upload.wikimedia.org/wikipedia/commons/thumb/f/ff/
Wikidata-logo.svg/20px-Wikidata-logo.svg.png' width='20' height='11' srcset='https://upload.wikimedia.org/wikipedia/commons/
thumb/f/ff/Wikidata-logo.svg/30px-Wikidata-logo.svg.png
1.5x,
https://upload.wikimedia.org/wikipedia/commons/thumb/f/ff/
Wikidata-logo.svg/40px-Wikidata-logo.svg.png 2x' data-le-width='1050' data-le-height='590' /></a>
File:Bodhitree.jpg Source: https://upload.wikimedia.org/wikipedia/commons/1/18/Bodhitree.jpg License: CC BY-SA 3.0 Contributors:
Captured by uploader. Original artist:
/ -
File:Bon_shim.jpg Source: https://upload.wikimedia.org/wikipedia/commons/0/02/Bon_shim.jpg License: CC BY-SA 3.0 Contributors:
www.kwanumeurope.org Original artist: Branislav Sobotka
File:Buddha-Footprint.jpeg Source: https://upload.wikimedia.org/wikipedia/commons/7/73/Buddha-Footprint.jpeg License: Public
domain Contributors: ? Original artist: ?
File:Buddha_in_Haw_Phra_Kaew.jpg Source: https://upload.wikimedia.org/wikipedia/commons/5/54/Buddha_in_Haw_Phra_Kaew.
jpg License: Public domain Contributors: Captured by uploader. Original artist:
/ -
File:Buddhism_percent_population_in_each_nation_World_Map_Buddhist_data_by_Pew_Research.svg
Source:
https://upload.wikimedia.org/wikipedia/commons/9/91/Buddhism_percent_population_in_each_nation_World_Map_Buddhist_
data_by_Pew_Research.svg License: CC BY-SA 3.0 Contributors: Own work Original artist: M Tracy Hunter
File:BuddhistTriad.JPG Source: https://upload.wikimedia.org/wikipedia/commons/3/3c/BuddhistTriad.JPG License: CC-BY-SA-3.0
Contributors: No machine-readable source provided. Own work assumed (based on copyright claims). Original artist: No machine-readable
author provided. World Imaging assumed (based on copyright claims).
File:Buddhist_sects.png Source: https://upload.wikimedia.org/wikipedia/commons/6/68/Buddhist_sects.png License: CC BY-SA 3.0
Contributors: Own work Original artist: Javierfv1212
File:Central_Asian_Buddhist_Monks.jpeg Source: https://upload.wikimedia.org/wikipedia/commons/b/b8/Central_Asian_Buddhist_
Monks.jpeg License: Public domain Contributors: <a data-x-rel='nofollow' class='external text' href='http://dsr.nii.ac.jp/toyobunko/
LFc-42/'>Chotscho: Facsimile Reproduction of Important Findings of the First Royal Prussian Expedition to Turfan in East Turkistan</a>,
Berlin, 1913. A catalogue of the ndings of the Second German Turfan Expedition (19041905) led by Albert von Le Coq, containing
colour reproductions of the murals, which were destroyed in WW2. (National Institute of Informatics Digital Silk Road Project Digital
Archive of Toyo Bunko Rare Books) Original artist: of the paintings - Unknown. Of the book, Albert von Le Coq.
File:Chinese_Buddhist_Monks_Ceremony_Hangzhou.jpeg Source:
https://upload.wikimedia.org/wikipedia/commons/4/4f/
Chinese_Buddhist_Monks_Ceremony_Hangzhou.jpeg License: CC BY-SA 2.0 Contributors: http://www.flickr.com/photos/festivefrog/
2901377745/ Original artist: Jon Bragg
File:Commons-logo.svg Source: https://upload.wikimedia.org/wikipedia/en/4/4a/Commons-logo.svg License: CC-BY-SA-3.0 Contributors: ? Original artist: ?
File:Daibatsu-2.jpg Source: https://upload.wikimedia.org/wikipedia/commons/5/56/Daibatsu-2.jpg License: CC-BY-SA-3.0 Contributors: ? Original artist: ?
File:Debating_Monks.JPG Source: https://upload.wikimedia.org/wikipedia/commons/f/ff/Debating_Monks.JPG License: CC-BY-SA3.0 Contributors: ? Original artist: ?
File:Dharma_Wheel.svg Source: https://upload.wikimedia.org/wikipedia/commons/d/df/Dharma_Wheel.svg License: CC-BY-SA-3.0
Contributors: Own work Original artist: Shazz, Esteban.barahona
File:Edit-clear.svg Source: https://upload.wikimedia.org/wikipedia/en/f/f2/Edit-clear.svg License: Public domain Contributors: The
Tango! Desktop Project. Original artist:
The people from the Tango! project. And according to the meta-data in the le, specically:Andreas Nilsson, and Jakub Steiner (although
minimally).
File:ElloraPuja.jpg Source: https://upload.wikimedia.org/wikipedia/commons/7/72/ElloraPuja.jpg License: CC BY-SA 2.0 Contributors: http://www.flickr.com/photos/andihefti/2091525508/sizes/o/ Original artist: andihefti
File:Flag_of_Bhutan.svg Source: https://upload.wikimedia.org/wikipedia/commons/9/91/Flag_of_Bhutan.svg License: Public domain
Contributors: Originally from the Open Clip Art website, then replaced with an improved version. Original artist: w:en:User:Nightstallion
(original uploader), the author of xrmap (improved version)
File:Flag_of_Cambodia.svg Source: https://upload.wikimedia.org/wikipedia/commons/8/83/Flag_of_Cambodia.svg License: CC0 Contributors: File:Flag_of_Cambodia.svg Original artist: Draw new ag by User:
_
File:Flag_of_Japan.svg Source: https://upload.wikimedia.org/wikipedia/en/9/9e/Flag_of_Japan.svg License: PD Contributors: ? Original artist: ?
File:Flag_of_Laos.svg Source: https://upload.wikimedia.org/wikipedia/commons/5/56/Flag_of_Laos.svg License: Public domain Contributors: Drawn by User:SKopp Original artist: ?
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File:Flag_of_Mongolia.svg Source: https://upload.wikimedia.org/wikipedia/commons/4/4c/Flag_of_Mongolia.svg License: Public domain Contributors: Current version is SVG implementation of the Mongolian ag as described by Mongolian National Standard MNS
6262:2011 (Mongolian State Flag. General requirements [1]
Original artist: User:Zscout370
File:Flag_of_Myanmar.svg Source:
https://upload.wikimedia.org/wikipedia/commons/8/8c/Flag_of_Myanmar.svg License:
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