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Buddhism
Buddhism is a tradition that focuses on personal spiritual development. Buddhists strive for a deep insight into the true nature of life such as Ahinsa, Karma, and Dharma.
5,024 Questions
What happens after a Buddhist baby is born?
- Baby-naming ceremonies are performed cross-culturally to celebrate the birth of a child and to welcome that child into the community. In some countries, Theravada Buddhist baby-naming ceremonies also function to ensure that the child will receive "the blessings of the Three Jewels (the Buddha, the sangha and the dhamma)."
- Significance
Often during the naming ceremony, a Theravada Buddhist monk will bless the baby and name her. The name chosen by the monk is often based on the day, month and zodiac year of the baby's birth along with the baby's character. Sometimes the name begins with the letter that is blessed for the day of the week on which the birth occurred.
- Considerations
Sometimes parents (especially those from the West) will prefer to name their baby themselves. When naming a baby, Buddhist parents will often choose a name that is tied to the day, month or season that the child is born. It is common to choose a name that begins with the same letter or that rhymes with the name of a mother, father, brother or sister. Finally, parents may opt to name their child after the sun, moon or even a flower.
What was one of the reasons why Buddhism spread through china?
Buddhism spread through China was undoubtedly hastened by the fact that many practices and beliefs of Buddhism are similar to Daoism, which was native to China. Zen or Ch'an Buddhism is best understood as a blending of Buddhism and Daoism.
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Who are the gods and goddess of Buddhism?
Buddhism has numerous deities, though none of them are regarded as the Supreme Being & Creator of the universe.
Some examples are: Avaloskitesvara, Kwan Yin, Amida, Tara, the wrathful deities, etc.
Buddhism teachers that to escape suffering and pain one must have?
OK, first off there is an old Buddhists saying: "pain is inevitable, suffering is optional." There is no escaping pain. Pain is a part of life. There is no being on Earth that doesn't feel pain. Suffering, on the other hand is a self-inflicted wound (like stress). Suffering comes from thinking that our situation or the situation of others, must be different for things to be good, acceptable or "the way it should be". This thinking leads us to be angry, worried, mad, etc. This creates our suffering.
The way to escape this is to accept that things are, the way things are. There is no good or bad, things just are. When you feel pain, you feel the pain. Don't judge it. Pain is there to tell us that either something is wrong or to stop doing what we are doing. So its an important part of being alive (it doesn't mean you have to not treat the problem though). But all the angst that goes along with the pain causes us to suffer.
Who was the founder of the religion of Buddhism?
The Founder of Buddhism was the historical Buddha (which means the Fully Enlightened One), born in Nepal (year 623 B.C.) as Prince Siddhartha of the Sakya Kingdom. The natives of ancient Nepal were the Kirat people (Tamang, Sherpa, Rai, Gurung etc.), better known as the Gurkhas today.
Prince Siddhartha left Nepal (in the Himalayan mountain range) at the age of 29 years old, crossed over to ancient India and eventually gained Enlightenment (Bodhi) at the age of 35 years old, at a place subsequently named as Bodhi Gaya. He became the Buddha.
The key teachings of the Buddha, encapsulated in the Four Noble Truths, are:
1. Living a simple life of love, non-violence and compassion will result in a person getting reborn in heaven, or in good circumstances as a human being. The former is consistent with Christ's Teachings. For the latter, clinical cases of human rebirth have been extensively researched and published by Dr. Ian Stevenson, MD and university Professor.
2. Practising meditation / yoga / Zen together with point 1, will bring about spiritual happiness here and hereafter. This is consistent with Laozi's Teachings.
3. Practising points 1 and 2, together with the initial knowledge of the intrinsic nature of all worldly things (impermanence, insubstantiality and insatisfactoriness) will lead to the end of rebirth, and go beyond heavenly existence. This is termed as Nibbana (Nirvana), which the Buddha has described to us as Highest Happiness, Freedom, Unique and Beyond Space-Time Continuum. Nibbana is not existence nor extinction.
4. The precise method for point 3 is known as the Noble Eight-fold Path.
At the age of 80 years old, the historical Buddha entered into Final Nibbana (Parinibbana). 500 years later (year 57 A.D.), the Buddha appeared in a dream to the Han Emperor Mingdi, which prompted the Emperor to ask his Court the next day about 'a golden man with light shining from his neck'. This account is recorded in China's historical archives. One of the official said he had heard of a holy man in the western region, who had find immortality and whose skin was golden. Subsequently, Han Mingdi sent an expedition to found out more. This marked the spread of Buddha's Teachings from the western region (Himalayas), and also India, into the central plains of ancient China.
2600 years later, Albert Einstein said:
"There is a third stage of religious experience…the individual feels the futility of human desires…beginnings of cosmic religious feeling already appear at an early stage of development, e.g., in many of the Psalms of David and in some of the Prophets. Buddhism…contains a much stronger element of this."
Robert Oppenheimer said:
"If we ask, for instance, whether the position of the electron remains the same, we must say 'no'. If we ask whether the electron's position changes with time, we must say 'no'. If we ask whether it is in motion, we must say 'no'. The Buddha has also given such answers when asked (about Parinibbana)."
Niels Bohr said:
"For a parallel to the lesson of atomic theory...(we must turn) to those kinds of epistemological problems with which already thinkers like the Buddha and Laozi have been confronted, when trying to harmonize our position as spectators and actors in the great drama of existence."
Buddha preached his first sermon at?
In a deer park in Sarnath, near the Hindu and Jain pilgrimage site of Varasani in Uttar pradesh,India.
What came first Buddhism or Christianity?
Buddhism came before Christianity, it was founded around the fifth century BC in India. Christianity began at 1st century AD in Jerusalem.
Addition to above:Whilst Jesus actually walked on the earth 2000 years ago, Christians believe that he was prophesised many hundreds of years before by Old testament prophets, and in John's Gospel, he begins with the proclamation that Jesus was present as God at Creation (or as we would call it now, the 'Big Bang'). This reflects the similar verses at the start of the Old Testament where God is placed at the beginning of Creation as the Creator (the Father) who gave the Word (the Son), through his Spirit that spread over the newly created world (the Holy Spirit) - hence the Trinity was present - Jesus being just one part - at the moment of Creation. So in theological terms it could be argued that Christ, the founder of Christianity, predated Buddhism by many many hundreds, if not thousands or millions of years.However, many Buddhists, going off of the Aṣṭasāhasrikā prajñā-pāramitā, have a similar concept called Dharmakaya, the essence of existence and the universe, to which the Buddhas are Nirmanakayas of, and thus these Buddhists can make the same such claims, making Buddhism, in theological terms, thousands of millions of years older than Christianity.
Answer:
Buddhism by 500 years.
However, if you consider that Buddhism and Christianity draw fundamentals from two different sources, Christianity from traditions common to Judaism and Buddhism from Hinduism. The base religions were founded in 3000 BCE for Hinduism and 1500 BCE for Judaism (both estimates)
Therefore in some ways Buddhist roots go back 1500 years further than Christianity's roots or 3000 years earlier if Christianity is considered a stand alone faith founded in 1 CE.
Buddhism is much 500 years older than Christianity. It was established by Siddhartha Gautama sometime between the sixth and fourth century BCE. Siddharth was a prince who became concerned with the suffering of the world and gave up all of his worldly goods and desires to seek enlightenment (nirvana). Once he attained this he taught his followers how they too could attain this state. One who has attained enlightenment is a "buddha". Buddhism is thought to have influenced some thinking in the early Christian Church.
What are the Eight-Fold Path of Buddhism?
The Buddha laid out the Eightfold Path as what he described as "the Middle Way" to reach enlightenment. This method is less severe than the path that The Buddha followed and avoids the extremes that he tried and failed at to reach enlightenment (sensory pleasure at one extreme and asceticism at the other)
The eightfold path consists of:
1. Right View
2. Right Intention (thought)
3. Right Speech
4. Right Action
5. Right Livelihood
6. Right Effort
7. Right Mindfulness
8. Right Concentration.
Does it matter what order the eightfold path is?
Like many aspects of Buddhism, there is no required order for the Eightfold Path. You don't have to do step one before you proceed to step two. They are not really steps, just a collection of suggestions that would help to lead a more skillful and less painful life. They aren't requirements to be a successful Buddhist.
How is the Hindu belief similar and different from Buddhist belief in nirvana?
Moksha is translated as liberation and also nirvana. Liberation here means to be free from suffering and the cycle of existence.
Moksha is one kind of nirvana, it is not, however, the full attainment of Buddhahood.
Basically, yes.
What are Confucianism followers called?
i think they should be called fucians. its sounds cool and kinda works
Where can you find Buddhist Monks?
i would say in India,china,japan,or the korias
Answer:
Buddhist monks are found wherever Buddhists are found, Every major city in all the countries of the world probably has at least one Buddhist temple and each temple has its own staff of monks and teachers.
Buddhist people usually eat vegetables but on occasion have been seen eating other people. they like to eat 14 year old boys named jack Farley. jack if you are reading this tell your sister she is banging
What attracted Buddhists and Hindus to Islam in 7th century India?
Combination of many factors.
Genune change of hearts in some case.
Attraction to the religion of ruling class coz they ruled the sub continent for a long time.
The social conditions with regards to Caste system attracted a huge population of lower castes to Islam.
Some were also forcebly converted.
What don't Buddhists believe in?
They do not believe in/people should have:
Heaven or Hell
Tattoos
Cursing
Bad thoughts
Anger
Crime
Jealousy
and many other things...
Spiritual leader of zoroastrianism?
Zoroaster was the prophet of Zoroastrianism, much like Mohammed is with Islam, which makes sense, as both of them are believed by Arabs & Persians, especially in Iran and Iraq, as Zoroastrianism is still quite strong there. By Ray McIntyre What is Zoroastrianism? Simply put, Zoroastrianism is the name given to the religion and beliefs based on the teachings which are attributed to the Persian religious leader Zararthushtra ( in Greek Zoroaster, in later Persian Zartosht). Mazdayasna (worship of Ahura Mazda) is the name of the religion that recognizes the divine authority of Ahura Mazda, the creator who Zarathushtra discovered by studying nature and who was proclaimed by Zoroaster to be the one uncreated Creator of all (God). "Mazdaism" is a transliteration of Mazdayasna, which means " Worshipper of Mazda." Most followers of Ahura Mazda call themselves Zoroastrians or Behdini (followers of the Good Religion.) Who was Zoroaster? Zoroaster is generally accepted as an historical figure, but dating just when Zoroaster lived is fraught with difficulty. The most widely accepted calculations place him near to 1200 BCE thus making him a candidate for the 'founder of the earliest religion based on revealed scripture' while there are other estimates that date his life anywhere between the 18th and the 6th centuries BCE. The Gathas and the chapter known as Yasna Haptanghaiti are all written in Old Avestan and the language used in these passages is much older than the language used in other parts of the Zoroastrian writings which are called the Avesta and which are written in what is called Young Avestan. Old Avestan and Vedic Sanskrit are both descendants of the Proto-Indo-Iranian language and the Gathic Old Avestan is still quite close in structure to the Sanskrit of the Rig-Veda in language usage. However the Sanskrit of the Rig-Veda is somewhat more conservative in outlook and structure than the Avestan of the Gathas and so, based on the changes in the languages, scholars date the Gathas to around 1000 BCE, give or take a couple of centuries. ** But note also that the issue lies with how old is the Rig Veda, which no one seems to know with anything approximating certainty. There are also those who think the Gathas are older than the Rig Veda, Dastur Dhalla, and some other linguists see the Gaathic language as more complex and archaic. Most of what we know about Zoroaster comes to us from a variety of sources, the Avesta, the Gathas, Greek historical works, archaeological evidence and oral history. Zoroaster was born on the cusp as societies shifted from being mainly nomadic to a more settled agrarian lifestyle. He lived in an area of the Middle East then known as Chorasmia ( An area roughly occupying present day Northern Afghanistan, Turkmenistan, Tajikistan) He was married, he had three daughters and three sons and it was at 30 that he received enlightenment. He preached for many years before his wife and children converted with the first convert being a cousin. These statements are all based on legends that have been woven in traditions. They probably contain some truths and facts, but there is no way of ascertaining them and thus cannot be taken as historical. The later Avestan writings make Zoroaster a kind of 'superman', wrestling with demons and being tempted by Ahriman. The Gathas, however, show him an ordinary mortal, perplexed by his call, utterly certain of Ahura Mazda and bewildered by his lack of success. Eventually he converted King Vistaspa who reigned in eastern Iran and with the king's conversion, Zoroastrianism became a force in the region and there, as well in India among the Parsees, it still survives. Who is Ahura Mazda? For Zoroastrians, God (called Ahura Mazda) , is the beginning and the end,the creator of everything visible and invisible. Although it is recognized that the concept of "God", like many others, is slightly different in Zarathushtrian thought. Zarathushtra might best be considered, if we are to use modern terms to describe his doctrines, a Panentheist, that is he perceives a Supreme Being Thus this Creator is immanent in Creation but also transcends it . In fact as has been said one can see Mazda Ahura as containing creation in a way. Moreover, the very concept of Lordship and Sovereignty are different, Ahura which is often translated as lord was the name of a set of old arya Gods which were totally abstract lacking any form, they can best considered as energy since they have no body, yet they are personal. In addition Mazda does not into impose Her/His will but rather teachs, persuades etc. Thus Mazda's relationship with mortals is one of a partner, an ally, a friend and even a soul mate ) This being who is source of all that exists. The name Ahura Mazda contains both masculine and feminine elements. (Ahura, the Lord, is masculine while Mazda, Most or Super Wise or Knowledgeable, and Most or Super Giving or Generous One, is feminine.) Ahura Mazda, according to Zoroastrian belief, is the Eternal, the Pure and the only Truth. In the Gathas, which are the oldest texts in Zoroastrianism and which are considered to have been written by Zoroaster himself, the teacher gives devotion to no other divinity besides Ahura Mazda. What are the Gathas? The Gathas are scripture written in an ancient Indo-Iranian verse form. Gatha means 'Song.' There are 17 Gathic hymns, they exist both on their own and as part of the much larger Avesta. They are the earliest of the Zoroastrian writings. What about Dualism? Perhaps the most well-known of later Zoroastrian doctrines is the doctrine of Dualism or Ditheism. This posits that Ahura Mazda has two 'emanations' called Spenta Mainyu (Good Mind) and Angra Mainyu (Bad or Evil Mind.) These became in later Zoroastrian belief Ormazd and Ahriman. This doctrine, however, is purely a product of later thought. In Zoroaster's revelation,there is only Ahura Mazda who will ultimately triumph over the 'lie'(Yasna 48.1.) But not here and not now. For now human beings must choose which of the two 'forces' they will serve, Truth or the Lie, this choosing is a life-long affair but righteousness begins by making the first choice for Ahura Mazda and for the Truth. Quote:"…Listen to the best things with your ears, reflect upon them with an unbiased mind. Then let each man and women for him or her self choose between the two ways of thinking. Awaken to my doctrine, before this great event of choice comes upon you…" [Avesta: The Gathas: Song 3:2 (FreeTranslation)] What about Converts?There are two main groups who can be considered 'cultural' Zoroastrians, they are the Zoroastrian community in Iran and the Parsee community in India. The Parsees (refugees in India from the invasion of Iran by the Muslims) do not allow conversion at all. The Iranian community does but quietly and carefully for conversion from Islam is considered a crime in Iran. But as well as these groups there are groups of 'Gathas-only' Zoroastrian converts by choice springing up throughout the world with the major centres for such groups being the US and South America. So it is indeed possible to convert to Zoroastrianism. See also the article at:
What buddhists beliefs about god?
Buddhists do not believe in an omniscient being who created and controls the world.
The Buddha left the question "what caused the world to come into existence" unanswered, along with a handful of other questions.
In some schools of Buddhism, there is belief of supernatural beings, spirits and the like, but they are impermanent just as ourselves, and therefore not god-like.
Buddhism does support non-duality of the universe, and some parallels can be drawn between the oneness of the world and the idea of God.
Where was Buddhism originated?
Buddhism began with the Indian mendicant Siddhartha Gautama, ca. 480-400 B.C.E. When he was 35, he had a deep spiritual awakening. He spent the last 45 years of his life encouraging others to do the same.
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What are the Buddhist traditions?
In modern Western society, humanistic social action, in its bewildering variety of forms, is seen both as the characteristic way of relieving suffering and enhancing human well-being and, at the same time, as a noble ideal of service, of self-sacrifice, by humanists of all faiths.
Buddhism, however, is a humanism in that it rejoices in the possibility of a true freedom as something inherent in human nature. For Buddhism, the ultimate freedom is to achieve full release from the root causes of all suffering: greed, hatred and delusion, which clearly are also the root causes of all social evils. Their grossest forms are those which are harmful to others. To weaken, and finally eliminate them in oneself, and, as far as possible, in society, is the basis of Buddhist ethics. And here Buddhist social action has its place.
The experience of suffering is the starting point of Buddhist teaching and of any attempt to define a distinctively Buddhist social action. However, misunderstanding can arise at the start, because the Pali word dukkha, which is commonly translated simply as "suffering," has a much wider and more subtle meaning. There is, of course, much gross, objective suffering in the world (dukkha-dukkha), and much of this arises from poverty, war, oppression and other social conditions. We cling to our good fortune and struggle at all costs to escape from our bad fortune.
This struggle may not be so desperate in certain countries which enjoy a high material standard of living spread relatively evenly throughout the population. Nevertheless, the material achievements of such societies appear somehow to have been "bought" by social conditions which breed a profound sense of insecurity and anxiety, of restlessness and inner confusion, in contrast to the relatively stable and ordered society in which the Buddha taught.
Lonely, alienated industrial man has unprecedented opportunities for living life "in the context of equipment," as the philosopher Martin Heidegger so aptly put it. He has a highly valued freedom to make meaning of his life from a huge variety of more or less readily available forms of consumption or achievement - whether career building, home making, shopping around for different world ideologies (such as Buddhism), or dedicated social service. When material acquisition palls, there is the collection of new experiences and the clocking up of new achievements. Indeed, for many their vibrating busyness becomes itself a more important self-confirmation that the goals to which it is ostensibly directed. In developing countries to live thus, "in the context of equipment," has become the great goal for increasing numbers of people. They are watched sadly by Westerners who have accumulated more experience of the disillusion and frustration of perpetual non-arrival.
Thus, from the experience of social conditions there arises both physical and psychological suffering. But more fundamental still is that profound sense of unease, of anxiety or angst,which arises from the very transience (anicca) of life (viparinama-dukkha). This angst, however conscious of it we may or may not be, drives the restless search to establish a meaningful self-identity in the face of a disturbing awareness of our insubstantiality (anatta).Ultimately, life is commonly a struggle to give meaning to life - and to death. This is so much the essence of the ordinary human condition and we are so very much inside it, that for much of the time we are scarcely aware of it. This existential suffering is the distillation of all the various conditions to which we have referred above - it is the human condition itself.
Buddhism offers to the individual human being a religious practice, a Way, leading to the transcendence of suffering. Buddhist social action arises from this practice and contributes to it. From suffering arises desire to end suffering. The secular humanistic activist sets himself the endless task of satisfying that desire, and perhaps hopes to end social suffering by constructing utopias. The Buddhist, on the other hand, is concerned ultimately with thetransformation of desire. Hence he contemplates and experiences social action in a fundamentally different way from the secular activist. This way will not be readily comprehensible to the latter, and has helped give rise to the erroneous belief that Buddhism is indifferent to human suffering. One reason why the subject of this pamphlet is so important to Buddhists is that they will have to start here if they are to begin to communicate effectively with non-Buddhist social activists. We should add, however, that although such communication may not be easy on the intellectual plane, at the level of feelings shared in compassionate social action experience together, there may be little difficulty.
We have already suggested one source of the widespread belief that Buddhism is fatalistic and is indifferent to humanistic social action. This belief also appears to stem from a misunderstanding of the Buddhist law of Karma. In fact, there is no justification for interpreting the Buddhist conception of karma as implying quietism and fatalism. The word karma (Pali: kamma) mean volitional action in deeds, words and thoughts, which may be morally good or bad. To be sure, our actions are conditioned (more or less so), but they are not inescapably determined. Though human behavior and thought are too often governed by deeply ingrained habits or powerful impulses, still there is always the potentiality of freedom - or, to be more exact, of a relative freedom of choice. To widen the range of that freedom is the primary task of Buddhist mind training and meditation.
The charge of fatalism is sometimes supported by reference to the alleged "social backwardness" of Asia. But this ignores the fact that such backwardness existed also in the West until comparatively recent times. Surely, this backwardness and the alleged fatalistic acceptance of it stem from the specific social and political conditions, which were too powerful for would-be reformers to contend with. But apart from these historic facts, it must be stressed here that the Buddha's message of compassion is certainly not indifferent to human suffering in any form; nor do Buddhists think that social misery cannot be remedied, at least partly. Though Buddhist realism does not believe in the Golden Age of a perfect society, nor in the permanence of social conditions, yet Buddhism strongly believes that social imperfections can be reduced, by the reduction of greed, hatred and ignorance, and by compassionate action guided by wisdom.
There are several modern day traditions of Buddhism. They include the folding of hands, kneeling, prostrating, and the giving of flowers, light, and water.
Who is the founder of bhuddism?
Lord Buddha is the founder of Buddhism. He was known as Buddha because he had gained knowledge (Buddh).
What are the 3 principles of Ashoka's rule and how it affected the people of Inida?
hi my name is mohammed i was born in bahrain that i always get in trouble in my house and i love my bird and his name is kiki and i love him my family
name is aseeri and im from bahrain i have 1 sis and 2 brothers and with me is 3 brothers so thats my story
Many regards,
Mohammed Aseeri
Why do Buddhists worship in shrines?
Many Buddhists, especially in the West, adhere to philosophical Buddhism, for which there is no god. In this case, worship does not really apply.
That is the name we have for the man who became known as the Buddha.
