Theravada Buddhism (sometimes called Southern Buddhism; occasionally spelled Therevada) "has been the dominant school of Buddhism in most of Southeast Asia since the thirteenth century, with the establishment of the monarchies in Thailand, Burma, Cambodia and Laos." 
Mahayana Buddhism (sometimes called Northern Buddhism) is largely found in China, Japan, Korea, Tibet and Mongolia.
Vajrayāna Buddhism  (a.k.a. Tantric Buddhism, Mantrayana, Tantrayana, Esoteric Buddhism, or True Words Sect). Some consider this to be a part of Mahayana Buddhism; others view it as a third Buddhist path.

There are also other Buddhist Sects:

Tibetan Buddhism. This developed largely in isolation from Theravada and Mahayana Buddhism because of the remoteness of Tibet.
Zen Buddhism. This developed from within the Chinese Mahayana school known as Chan. Zen Buddhism is becoming increasingly popular in the West.

Modern time and Modern Buddhism

Modern Buddhism has emerged as a truly international movement. It started as an attempt to produce a single form of Buddhism, without local accretions, that all Buddhists could embrace.

Buddhism started with the Buddha. The word ‘Buddha’ is a title, which means awakened one — in the sense of having ‘known the reality of the nature as it is ’. The Buddha was born as Siddhattha Gotama in Lumbini, Nepal around 2,500 years ago. He was a human being who became Enlightened, understanding life in the deepest way possible.

Siddhattha was born into the Sakya family of a small kingdom at Lumbini India known as Jumbudipa at the time of the Buddha (Now is Nepal).

the Indian-Nepalese border. According to the traditional story he had a privileged upbringing, but was jolted out of his sheltered life on realising that life includes the harsh facts of old age, sickness, and death.

The Buddha life

Name: Prince Siddhattha Gotama
Father: King Suddhodana
Mother: Queen Siri Maha Maya
Step Mother: Pajapati Gotami
Wife: Princess Yasodhara
Son: Rahula
Cousin: Ananda
This prompted him to puzzle over the meaning of life. Eventually he felt impelled to leave his palace and follow the traditional Indian path of the wandering holy man, a seeker after Truth. He became very adept at meditation under various teachers, and then took up ascetic practices. This was based on the belief that one could free the spirit by denying the flesh. He practised austerities so determinedly that he almost starved to death. But he still hadn’t solved the mystery of life and death. True understanding seemed as far away as ever. So he abandoned this way and looked into his own heart and mind; he decided to trust his intuition and learn from direct experience. He sat down beneath a pipal tree and vowed to stay there until he’d gained Enlightenment. After 40 days, on the full moon in May, Siddhartha finally attained ultimate Freedom.

Buddhists believe he reached a state of being that goes beyond anything else in the world. If normal experience is based on conditions — upbringing, psychology, opinions, perceptions — Enlightenment is Unconditioned. A Buddha is free from greed, hatred and ignorance, and characterised by wisdom, compassion and freedom. Enlightenment brings insight into the deepest workings of life, and therefore into the cause of human suffering — the problem that had initially set him on his spiritual quest.

During the remaining 45 years of his life, the Buddha travelled through much of northern India, spreading his understanding. His teaching is known in the East as the Buddha-dharma or ‘teaching of the Enlightened One’. He reached people from all walks of life and many of his disciples gained Enlightenment. They, in turn, taught others and in this way an unbroken chain of teaching has continued, right down to the present day.

The Buddha was not a god and he made no claim to divinity. He was a human being who, through tremendous effort of heart and mind, transformed all limitations. He affirmed the potential of every being to reach Buddhahood. Buddhists see him as an ideal human being, and a guide who can lead us all towards Enlightenment.

The Life of the Buddha

Birth
On the full moon day of May, in the year 623 B.C., a prince destined to be the greatest religious master of the world was born in the Lumbini Park at Kapilavatthu, on the Indian borders of present Nepal, His father was King Suddhodana of the aristocratic Sakya clan and his mother was Queen Maha Maya. The beloved queen died seven days after his birth. Her younger sister, Maha Pajapati Gotami, who was also married to the King, adopted the child while entrusting her own son, Nanda, to the care of the nurses.

Great were the rejoicings of the people over the birth of this illustrious prince. An ascetic of high spiritual attainments, named Asita (also known as Kaladevala), was particularly pleased to hear this happy news. Being a tutor of the King, he visited the palace to see the Royal baby. The King, who felt honoured by his unexpected visit, carried the child up to him in order to make the child pay him due reverence. To the surprise of all, the child's legs turned and rested on the matted locks of the ascetic. Instantly, the ascetic rose from his seat and, foreseeing with his supernormal vision the child's future greatness, saluted him with clasped hands. The Royal father did likewise.

The great ascetic smiled at first and then was sad. Questioned regarding his mingled feelings, he answered that he smiled because the prince would eventually become a Buddha, an Enlightened One, and he was sad because he would not be able to benefit from the superior wisdom of the Enlightened One owing to his prior death and rebirth in a Formless Plane (Arupaloka).

Naming Ceremony of the Prince

In accordance with the ancient Indian custom, many learned brahmins were invited to the palace for the naming ceremony. Amongst them there were eight distinguished men. Examining the characteristic marks of the child, seven of them raised two fingers each, indicative of two alternative possibilities, that he would either become a Universal Monarch or a Buddha. But the youngest, Kondanna, who excelled others in wisdom, noticing the hair on the forehead turned to the right, raised only one finger and convincingly declared that the prince would definitely retire from the world and become a Buddha.

Ploughing Festival

To promote agriculture, the King arranged for a ploughing festival. It was indeed a festive occasion for all. Both nobles and commoners participated in the ceremony in their best attires. On the appointed day, the King, accompanied by his courtiers, went to the field, taking with him the young prince and his nurses. Placing the child on a screened and canopied couch under the cool shade of a solitary rose-apple tree to be watched by the nurses, the King participated in the ploughing festival. When the festival was at its height of gaiety, the nurses too stole away from the prince's presence to catch a glimpse of the wonderful spectacle.

In striking contrast to the mirth and merriment of the festival, it was all calm and quiet under the rose-apple tree. All the conditions conducive to quiet meditation were there. The pensive child, young in years but old in wisdom, sat cross-legged and seized the opportunity to commence that all-important practice of intent concentration on the breath - on exhalations and inhalations. Then and there, this gained him the one-pointedness of mind known as Samadhi. He thus developed the First Jhana (Ecstasy). The child's nurses, who had abandoned their precious charge to enjoy themselves at the festival, suddenly realized their duty. They hastened to the child and were amazed to see him sitting cross-legged plunged in deep meditation. The King hearing of it, hurried to the spot and, seeing the child in meditative posture, saluted him, saying-- "This, dear child, is my second obeisance".

Education of Prince Siddhattha

"There were three palaces built for me -- one for the cold season, one for the hot season, and one for the rainy season. During the four rainy months, I lived in the palace for the rainy season without ever coming down from it, entertained all the while by female musicians. Just as, in the houses of others, food from the husks of rice together with sour gruel is given to the slaves and workmen, even so, in my father's dwelling food with rice and meat was given to the slaves and workmen."

Enlightenment

"Why do I, being subject to birth, decay, disease, death, sorrow and impurities, thus search after things of like nature. How, if I, who am subject to things of such nature, realize their disadvantages and seek after the unattained unsurpassed, perfect security which is Nibbana!" "Cramped and confined is household life, a den of dust, but the life of the homeless one is as the open air of heaven! Hard is it for him who bides at home to live out as it should be lived the Holy Life in all its perfection, in all its purity."

Realizing the worthlessness of sensual pleasures, so highly prized by the worldling, and appreciating the value of renunciation in which the wise seek delight, he decided to leave the world in search of Truth and Eternal Peace.

When this final decision was taken after much deliberation, the news of the birth of a son was conveyed to him while he was about to leave the park. Contrary to expectations, he was not overjoyed, but regarded his first and only offspring as an impediment. An ordinary father would have welcomed the joyful tidings, but Prince Siddhattha, the extraordinary father as he was, exclaimed -- "An impediment (rahu) has been born; a fetter has arisen". The infant son was accordingly named Rahula by his grandfather.

The palace was no longer a congenial place to the contemplative Prince Siddhattha. Neither his charming young wife nor his lovable infant son could deter him from altering the decision he had taken to renounce the world. He was destined to play an infinitely more important and beneficial role than a dutiful husband and father, or even as a king of kings. The allurements of the palace were no more cherished objects of delight to him. Time was ripe to depart.

He ordered his favourite charioteer Channa to saddle the horse Kanthaka, and went to the suite of apartments occupied by the princess. Opening the door of the chamber, he stood on the threshold and cast his dispassionate glance on the wife and child who were fast asleep. Great was his compassion for the two dear ones at this parting moment. Greater was his compassion for suffering humanity. He was not worried about the future worldly happiness and comfort of the mother and child as they had everything in abundance and were well protected. It was not that he loved them the less, but that he loved humanity more.

Leaving all behind, he stole away with a light heart from the palace at midnight, and rode into the dark, attended only by his loyal charioteer. Alone and penniless he set out in search of Truth and Peace. Thus did he renounce the world. It was not the renunciation of an old man who has had his fill of worldly life. It was not the renunciation of a poor man who had nothing to leave behind. It was the renunciation of a prince in the full bloom of youth and in the plenitude of wealth and prosperity -- a renunciation unparalleled in history.

It was in his twenty-ninth year that Prince Siddhattha made this historic journey.

He journeyed far and, crossing the river Anoma, rested on its banks. Here he shaved his hair and beard and handing over his garments and ornaments to Channa with instructions to return to the palace, assumed the simple yellow garb of an ascetic and led a life of voluntary poverty.

The ascetic Siddhattha, who once lived in the lap of luxury, now became a penniless wanderer, living on what little the charitably-minded gave of their own accord.

He had no permanent abode. A shady tree or a lonely cave sheltered him by day or night. Bare-footed and bare-headed, he walked in the scorching sun and in the piercing cold. With no possessions to call his own, but a bowl to collect his food and robes just sufficient to cover the body, he concentrated all his energies on the quest of Truth.

Beginning of Buddhism

The number of Buddha's followers gradually increased. Nobles, Brahmins and many wealthy men became his disciples. Buddha paid no attention to caste. The poor and the outcastes were admitted to his order. Those who wanted to become full members of his order were obliged to become monks and to observe strict rules of conduct. Buddha had many lay disciples also. Those lay members had to provide for the wants of the monks.

In the forest of Uruvila, there were three brothers - all very famous monks and philosophers. They had many learned disciples. They were honoured by kings and potentates. Lord Buddha went to Uruvila and lived with those three monks. He converted those three reputed monks, which caused a great sensation all over the country.

Lord Buddha and his disciples walked on towards Rajgriha, the capital of Magadha. Bimbisara, the king, who was attended upon by 120,000 Brahmins and householders, welcomed Buddha and his followers with great devotion. He heard the sermon of Lord Buddha and at once became his disciple. 110,000 of the Brahmins and householders became full members of Lord Buddha's order and the remaining 10,000 became lay adherents. Buddha's followers were treated with contempt when they went to beg their daily food. Bimbisara made Buddha a present of Veluvanam - a bamboo-grove, one of the royal pleasure-gardens near his capital. Lord Buddha spent many rainy seasons there with his followers.

Every Buddhist monk takes a vow, when he puts on the yellow robe, to abstain from killing any living being. Therefore, a stay in one place during the rainy season becomes necessary. Even now, the Paramahamsa Sannyasins (the highest class of renunciates) of Sankara's order stay in one place for four months during the rainy season (Chaturmas). It is impossible to move about in the rainy season without killing countless small insects, which the combined influence of moisture and the hot sun at the season brings into existence.

Lord Buddha received from his father a message asking him to visit his native place, so that he might see him once more before he died. Buddha accepted his invitation gladly and started for Kapilavastu. He stayed in a forest outside the city. His father and relatives came to see him, but they were not pleased with their ascetic Gautama. They left the place after a short time. They did not make any arrangement for his and his followers' daily food. After all, they were worldly people. Buddha went to the city and begged his food from door to door. This news reached the ears of his father. He tried to stop Gautama from begging. Gautama said: "O king, I am a mendicant - I am a monk. It is my duty to get alms from door to door. This is the duty of the Order. Why do you stop this ? The food that is obtained from alms is very pure". His father did not pay any attention to the words of Gautama. He snatched the bowl from his hand and took him to his palace. All came to pay Buddha their respects, but his wife Yasodhara did not come. She said, "He himself will come to me, if I am of any value in his eyes". She was a very chaste lady endowed with Viveka (discrimination), Vairagya (dispassion) and other virtuous qualities. From the day she lost her husband she gave up all her luxuries. She took very simple food once daily and slept on a mat. She led a life of severe austerities. Gautama heard all this. He was very much moved. He went at once to see her. She prostrated at his feet. She caught hold of his feet and burst into tears. Buddha established an order of female ascetics. Yasodhara became the first of the Buddhistic nuns.

Yasodhara pointed out the passing Buddha to her son through a window and said, "O Rahula! That monk is your father. Go to him and ask for your birthright. Tell him boldly, 'I am your son. Give me my heritage'". Rahula at once went up to Buddha and said, "Dear father, give me my heritage". Buddha was taking his food then. He did not give any reply. The boy repeatedly asked for his heritage. Buddha went to the forest. The boy also silently followed him to the forest. Buddha said to one of his disciples, "I give this boy the precious spiritual wealth I acquired under the sacred Bo-tree. I make him the heir to that wealth". Rahula was initiated into the order of monks. When this news reached the ears of Buddha's father, he was very much grieved because after losing his son, he now lost his grandson also.

Buddha performed some miracles. A savage serpent of great magical power sent forth fire against Buddha. Buddha turned his own body into fire and sent forth flames against the serpent. Once a tree bent down one of its branches in order to help Buddha when he wanted to come up out of the water of a tank. One day five hundred pieces of firewood split by themselves at Buddha's command. Buddha created five hundred vessels with fire burning in them for the Jatilas to warm themselves on a winter night. When there was flood, he caused the water to recede and then he walked over the water.

Ananda, one of Buddha's cousins, was one of the principal early disciples of Buddha and was a most devoted friend and disciple of Buddha. He was devoted to Buddha with a special fervour in a simple childlike way and served him as his personal attendant till the end of his life. He was very popular. he was a very sweet man with pleasant ways. He had no intellectual attainments, but he was a man of great sincerity and loving nature. Devadatta, one of Ananda's brothers, was also in the Order. Devadatta became Buddha's greatest rival and tried hard to oust Buddha and occupy the place himself. A barber named Upali and a countryman called Anuruddha were admitted into the Order. Upali became a distinguished leader of his Order. Anuruddha became a Buddhistic philosopher of vast erudition.

Before long, he learnt his doctrine, but it brought him no realization of the highest Truth.

Then there came to him the thought: When Alara Kalama declared: "Having myself realized by intuitive knowledge the doctrine, I -- 'abide in the attainment thereof --, it could not have been a mere profession of faith; surely Alara Kalama lives having understood and perceived this doctrine."

So he went to him and said "How far, friend Kalama, does this doctrine extend which you yourself have with intuitive wisdom realized and attained?"

Upon this Alara Kalama made known to him the Realm of Nothingness (Akincannayatana), an advanced stage of Concentration.

Then it occurred to him: "Not only in Alara Kalama are to be found faith, energy, mindfulness, concentration, and wisdom. I too possess these virtues. How now if I strive to realize that doctrine whereof Alara Kalama says that he himself has realized and abides in the attainment thereof!"

So, before long, he realized by his own intuitive wisdom that doctrine and attained to that state, but it brought him no realization of the highest Truth. Then he approached Alara Kalama and said; "Is this the full extent, friend Kalama, of this doctrine of which you say that you yourself have realized by your wisdom and abide in the attainment thereof?

"But I also, friend, have realized thus far in this doctrine, and abide in the attainment thereof."

The unenvious teacher was delighted to hear of the success of his distinguished pupil. He honoured him by placing him on a perfect level with himself and admiringly said:

"Happy, friend, are we, extremely happy; in that we look upon such a venerable fellow-ascetic like you! That same doctrine which I have realized by my wisdom and proclaim, having attained thereunto, you have realized by your wisdom and abide in the attainment thereof; ..... Thus the doctrine which I know, you know too; ..... As I am, so are you; as you are, so am I. Come, friend, let both of us lead the company of ascetics."

The ascetic Gotama was not satisfied with a discipline and a doctrine which only led to a high degree of mental concentration, but did not lead to "disgust, detachment, cessation (of suffering), tranquillity; intuition, enlightenment, and Nibbana." Nor was he anxious to lead a company of ascetics even with the co-operation of another generous teacher of equal spiritual attainment, without first perfecting himself. It was, he felt, a case of the blind leading the blind. Dissatisfied with his teaching, he politely took his leave from him.

In those happy days when there were no political disturbances, the intellectuals of India were preoccupied with the study and exposition of some religious system or other. All facilities were provided for those more spiritually inclined to lead holy lives in solitude in accordance with their temperaments, hence most of these teachers had large followings of disciples. It was not difficult for the ascetic Gotama to find another religious teacher who was more competent than the former.

On this occasion he approached one Uddaha Ramaputta and expressed his desire to lead the Holy Life in his Dispensation. He was readily admitted as a pupil.

Before long the intelligent ascetic Gotama, mastered his doctrine and attained the final stage of mental concentration, the Realm of Neither Perception nor Non-Perception (N'eva Sanna N'asannayatana), revealed by his teacher. This was the highest stage in worldly concentration when consciousness becomes so subtle and refined that it cannot be said that a consciousness either exists or not. Ancient Indian sages could not proceed further in spiritual development.

The noble teacher was delighted to hear of the success of his illustrious royal pupil. Unlike his former teacher the present one honoured him by inviting him to take full charge of all the disciples as their teacher. He said: "Happy friend, are we; yea, extremely happy, in that we see such a venerable fellow-ascetic as you. The doctrine which Rama knew, you know; the doctrine which you know, Rama knew. As was Rama so are you; as you are, so was Rama. Come, friend, henceforth you shall lead this company of ascetics."

Still he felt that his quest of the highest Truth was not achieved. He had gained complete mastery of his mind, but his ultimate goal was far ahead. He was seeking for the Highest, the Nibbana, the complete cessation of suffering, the total eradication of all forms of craving. "Dissatisfied with this doctrine too, he departed thence, content therewith no longer."

He realized that his spiritual aspirations were far higher than those under whom he chose to learn. He realized that there was none capable enough to teach him what he yearned for -- the highest Truth. He also realized that the highest Truth is to be found within oneself and ceased to seek external aid.

The place was congenial for his meditation. The atmosphere was peaceful. The surroundings were pleasant. The scenery was charming. Alone, he resolved to settle down there to achieve his desired object.

Hearing of his renunciation, Kondanna, the youngest brahmin who predicted his future, and four sons of the other sages -- Bhaddiya, Vappa, Mahanama, and Assaji -- also renounced the world and joined his company.

In ancient India, great importance was attached to rites, ceremonies, penances and sacrifices. It was popularly believed that no Deliverance could be gained unless one leads a life of strict asceticism. Accordingly, for six long years the ascetic Gotama made a super-human struggle to practice all forms of the severest austerity. His delicate body was reduced to almost a skeleton. The more he tormented his body the farther his goal receded from him.

How strenuously he struggled, the various methods he employed, and how he eventually succeeded were graphically described in his own words in various Suttas. Maha Saccaka Sutta describes his preliminary efforts thus:

"Then the following thought occurred to me:
"How if I were to clench my teeth, press my tongue against the palate, and with (moral) thoughts hold down, subdue and destroy my (immoral) thoughts!
"So I clenched my teeth, pressed my tongue against the palate and strove to hold down, subdue, destroy my (immoral) thoughts with (moral) thoughts. As I struggled thus, perspiration streamed forth from my armpits.
"Like unto a strong man who might seize a weaker man by head or shoulders and hold him down, force him down, and bring into subjection, even so did I struggle.
"Strenuous and indomitable was my energy. My mindfulness was established and unperturbed. My body was, however, fatigued and was not calmed as a result of that painful endeavour -- being overpowered by exertion. Even though such painful sensations arose in me, they did not at all affect my mind.

"Then I thought thus: How if I were to cultivate the non-breathing ecstasy!
"Accordingly, I checked inhalation and exhalation from my mouth and nostrils. As I checked inhalation and exhalation from mouth and nostrils, the air issuing from my ears created an exceedingly great noise. Just as a blacksmith's bellows being blown make an exceedingly great noise, even so was the noise created by the air issuing from my ears when I stopped breathing.
"Nevertheless, my energy was strenuous and indomitable. Established and unperturbed was my mindfulness. Yet my body was fatigued and was not calmed as a result of that painful endeavour -- being overpowered by exertion. Even though such painful sensations arose in me, they did not at all affect my mind.

"Then I thought to myself: How if I were to cultivate that non-breathing exercise!
"Accordingly, I checked inhalation and exhalation from mouth, nostrils, and ears. And as I stopped breathing from mouth, nostrils and ears, the (imprisoned) airs beat upon my skull with great violence. Just as if a strong man were to bore one's skull with a sharp drill, even so did the airs beat my skull with great violence as I stopped breathing. Even, though such painful sensations arose in me, they did not at all affect my mind.

Then I thought to myself: How if I were to cultivate that non-breathing ecstasy again!
"Accordingly, I checked inhalation and exhalation from mouth, nostrils, and ears. And as I stopped breathing thus, terrible pams arose in my head. As would be the pains if a strong man were to bind one's head tightly with a hard leathern thong, even so were the terrible pains that arose in my head.
"Nevertheless, my energy was strenuous. Such painful sensations did not affect my mind.
"Then I thought to myself: How if I were to cultivate that non-breathing ecstasy again!
"Accordingly, I stopped breathing from mouth, nostrils, and ears. As I checked breathing thus, plentiful airs pierced my belly. Just as if a skilful butcher or a butcher's apprentice were to rip up the belly with a sharp butcher's knife, even so plentiful airs pierced my belly. "Nevertheless, my energy was strenuous. Such painful sensations did not affect my mind.

"Again I thought to myself: How if I were to cultivate that non-breathing ecstasy again!,
"Accordingly, I checked inhalation and exhalation from mouth, nostrils, and ears. As I suppressed my breathing thus, a tremendous burning pervaded my body. Just as if two strong men were each to seize a weaker man by his arms and scorch and thoroughly burn him in a pit of glowing charcoal, even so did a severe burning pervade my body.
"Nevertheless, my energy was strenuous. Such painful sensations did not affect my mind.

"Thereupon the deities who saw me thus said: 'The ascetic Gotama is dead.' Some remarked: 'The ascetic Gotama is not dead yet, but is dying.' While some others said: 'The ascetic Gotama is neither dead nor is dying but an Arahant is the ascetic Gotama. Such is the way in which an Arahant abides."

Then I thought to myself: How if I were to practise complete abstinence from food!

"Then deities approached me and said: 'Do not, good sir, practise total abstinence from food. If you do practise it, we will pour celestial essence through your body's pores; with that you will be sustained."

"And I thought: 'If I claim to be practising starvation, and if these deities pour celestial essence, through my body's pores and I am sustained thereby, it would be a fraud on my part'. So I refused them, saying 'There is no need'.

"Then the following thought occurred to me: How if I take food little by little, a small quantity of the juice of green gram, or vetch, or lentils, or peas!

"As I took such small quantity of solid and liquid food, my body became extremely emaciated. Just as are the joints of knot-grasses or bulrushes, even so were the major and minor parts of my body owing to lack of food. Just as is the camel's hoof, even so were my hips for want of food. Just as is a string of beads, even so did my backbone stand out and bend in, for lack of food. Just as the rafters of a dilapidated hall fall this way and that, even so appeared my ribs through lack of sustenance. Just as in a deep well may be seen stars sunk deep in the water, even so did my eye-balls appear deep sunk in their sockets, being devoid of food. Just as a bitter pumpkin, when cut while raw, will by wind and sun get shrivelled and withered, even so did the skin of my head get shrivelled and withered, due to lack of sustenance.

"And I, intending to touch my belly's skin, would instead seize my backbone. When I intended to touch my backbone, I would seize my belly's skin. So was I that, owing to lack of sufficient food, my belly's skin clung to the backbone, and I, on going to pass excreta or urine, would in that very spot stumble and fall down, for want of food. And I stroked my limbs in order to revive my body. Lo, as I did so, the rotten roots of my body's hairs fell from my body owing to lack of sustenance. The people who saw me said: The ascetic Gotama is black' Some said, 'The ascetic Gotama is not black but blue.' Some others said: 'The ascetic Gotama is neither black nor blue but tawny.' To such an extent was the pure colour of my skin impaired owing to lack of food.

"Then the following thought occurred to me: Whatsoever ascetics or brahmins of the past have experienced acute, painful, sharp and piercing sensations, they must have experienced them to such a high degree as this and not beyond. Whatsoever ascetics and brahmins of the future will experience acute, painful, sharp and piercing sensations they too will experience them to such a high degree and not beyond. Yet by all these bitter and difficult austerities I shall not attain to excellence, worthy of supreme knowledge and insight, transcending those of human states. Might there be another path for Enlightenment!"

At this critical stage, while he was still intent on the Highest (Padhana), abiding on the banks of the Neranjara river, striving and contemplating in order to attain to that state of Perfect Security, came Namuci, uttering kind words thus:
"You are lean and deformed. Near to you is death.
"A thousand parts (of you belong) to death; to life (there remains) but one. Live, O good sir ! Life is better. Living, you could perform merit.
"By leading a life of celibacy and making fire sacrifices, much merit could be acquired. What will you do with this striving ? Hard is the path of striving, difficult and not easily accomplished."

Mara reciting these words stood in the presence of the Exalted One.

To Mara who spoke thus, the Exalted One replied:

"O Evil One, kinsman of the heedless ! You have come here for your own sake.
"Even an iota of merit is of no avail. To them who are in need of merit it behoves you, Mara, to speak thus.
"Confidence (Saddha), self-control (Tapo), perseverance (Viriya), and wisdom (Panna) are mine. Me who am thus intent, why do you question about life?
"Even the streams of rivers will this wind dry up. Why should not the blood of me who am thus striving dry up?
"When blood dries up, the bile and phlegm also dry up. When my flesh wastes away, more and more does my mind get clarified. Still more do my mindfulness, wisdom, and concentration become firm.
"While I live thus, experiencing the utmost pain, my mind does not long for lust ! Behold the purity of a being!
"Sense-desires (Kama), are your first army. The second is called Aversion for the Holy Life (Arati). The third is Hunger and Thirst (Khuppipasa). The fourth is called Craving (Tanha). The fifth is Sloth and Torpor (Thina-Middha). The sixth is called Fear (Bhiru). The seventh is Doubt (Vicikiccha), and the eighth is Detraction and Obstinacy (Makkha-Thambha). The ninth is Gain (Labha), Praise (Siloka) and Honour (Sakkara), and that ill-gotten Fame (Yasa). The tenth is the extolling of oneself and contempt for others (Attukhamsanaparavambhana).

"This, Namuci, is your army, the opposing host of the Evil One. That army the coward does not overcome, but he who overcomes obtains happiness.
"This Munja do I display! What boots life in this world! Better for me is death in the battle than that one should live on, vanquished!
"Some ascetics and brahmins are not seen plunged in this battle. They know not nor do they tread the path of the virtuous.
"Seeing the army on all sides with Mara arrayed on elephant, I go forward to battle. Mara shall not drive me from my position. That army of yours, which the world together with gods conquers not, by my wisdom I go to destroy as I would an unbaked bowl with a stone.
"Controlling my thoughts, and with mindfulness well-established, I shall wander from country to country, training many a disciple.
"Diligent, intent, and practising my teaching, they, disregarding you, will go where having gone they grieve not."

Enlightenment

After a stupendous struggle of six strenuous years, in His 35th year the ascetic Gotama, unaided and unguided by any supernatural agency, and solely relying on His own efforts and wisdom, eradicated all defilements, ended the process of grasping, and, realizing things as they truly are by His own intuitive knowledge, became a Buddha -- an Enlightened or Awakened One.

Thereafter he was known as Buddha Gotama, one of a long series of Buddhas that appeared in the past and will appear in the future.

He was not born a Buddha, but became a Buddha by His own efforts.

The Pali term Buddha is derived from "budh", to understand, or to be awakened. As He fully comprehended the four Noble Truths and as He arose from the slumbers of ignorance He is called a Buddha. Since He not only comprehends but also expounds the doctrine and enlightens others, He is called a Samma-Sambuddha --a Fully Enlightened One -- to distinguish Him from Pacceka (Individual) Buddhas who only comprehend the doctrine but are incapable of enlightening others.

Before His Enlightenment He was called Bodhisatta which means one who is aspiring to attain Buddhahood.

Every aspirant to Buddhahood passes through the Bodhisatta Period -- a period of intensive exercise and development of the qualities of generosity, discipline, renunciation, wisdom, energy, endurance, truthfulness, determination, benevolence and perfect equanimity.

In a particular era there arises only one Samma-Sambuddha. Just as certain plants and trees can bear only one flower even so one world-system (lokadhatu) can bear only one Samma-Sambuddha.

The Buddha was a unique being. Such a being arises but rarely in this world, and is born out of compassion for the world, for the good, benefit, and happiness of gods and men. The Buddha is called "acchariya manussa" as He was a wonderful man. He is called "amatassa data" as He is the giver of Deathlessness. He is called "varado" as He is the Giver of the purest love, the profoundest wisdom, and the Highest Truth. He is also called Dhammassami as He is the Lord of the Dhamma (Doctrine).

As the Buddha Himself says, "He is the Accomplished One (Tathagata), the Worthy One (Araham), the Fully Enlightened One (Samma-Sambuddha), the creator of the unarisen way, the producer of the unproduced way, the proclaimer of the unproclaimed way, the knower of the way, the beholder of the way, the cognizer of the way."

The Buddha had no teacher for His Enlightenment. "Na me acariyo atthi" -- A teacher have I not -- are His own words. He did receive His mundane knowledge (from His lay teachers, but teachers He had none for His a supramundane knowledge which He himself realized by His own intuitive wisdom.

If He had received His knowledge from another teacher or from another religious system such as Hinduism in which He was nurtured, He could not have said of Himself as being the incomparable teacher (aham sattha anuttaro). In His first discourse He declared that light arose in things not heard before.

During the early period of His renunciation He sought the advice of the distinguished religious teachers of the day, but He could not find what He sought in their teachings. Circumstances compelled Him to think for Himself and seek the Truth. He sought the Truth within Himself. He plunged into the deepest profundities of thought, and He realized the ultimate Truth which He had not heard or known before. Illumination came from within and shed light on things which He had never seen before.

As He knew everything that ought to be known and as He obtained the key to all knowledge, He is called Sabbannu -- the Omniscient One. This supernormal knowledge He acquired by His own efforts continued through a countless series of births.

After the Enlightenment

In the memorable forenoon, immediately preceding the morn of His Enlightenment, as the Bodhisatta was seated under the Ajapala banyan tree in close proximity to the Bodhi tree, a generous lady, named Sujata, unexpectedly offered Him some rich milkrice, specially prepared by her with great care. This substantial meal He ate, and after His Enlightenment the Buddha fasted for seven weeks, and spent a quiet time, in deep contemplation, under the Bodhi tree and in its neighbourhood.

First Week

After those seven days had elapsed, the Buddha emerged from the state of concentration, and in the first watch of the night, thoroughly reflected on "The Dependent Arising" (Paticca Samuppada) in direct order thus: "When this (cause) exists, this (effect) is; with the arising of this (cause), this effect arises."

Dependent on Ignorance (avijja) arise moral and immoral Conditioning Activities (sankhara).

Dependent on Conditioning Activities arises (Relinking) Consciousness (vinnana).
Dependent on (Relinking) Consciousness arise Mind and Matter (nama-rupa).
Dependent on Mind and Matter arise the Six Spheres of Sense (salayatana).
Dependent on the Six Spheres of Sense arises Contact (phassa).
Dependent on Contact arises Feeling (vedana).
Dependent on Feeling arises Craving (tanha).
Dependent on Craving arises Grasping (upadana).
Dependent on Grasping arises Becoming (bhava).
Dependent on Becoming arises Birth (jati).
Dependent on Birth arise Decay (jara), Death (marana), Sorrow (soka), Lamentation (parideva), Pain (dukkha) Grief (domanassa), and Despair (upayasa).

Thus does this whole mass of suffering originate.

Thereupon the Exalted One, knowing the meaning of this, uttered, at that time, this paean of joy:

"When, indeed, the Truths become manifest unto the strenuous, meditative Brahmana, then do all his doubts vanish away since he knows the truth together with its cause."

With the cessation of Ignorance, Conditioning Activities cease.
With the cessation of Conditioning Activities (Relinking) Consciousness ceases.
With the cessation of (Relinking) Consciousness, Mind and Matter cease.
With the cessation of Mind and Matter, the six Spheres of Sense cease.
With the cessation of the Six Spheres of Sense, Contact ceases.
With the cessation of Contact, Feeling ceases.
With the cessation of Feeling, Craving ceases.
With the cessation of Craving, Grasping ceases.
With the cessation of Grasping, Becoming ceases.
With the cessation of Becoming, Birth ceases.
With the cessation of Birth, Decay, Death, Sorrow, Lamentation, Pain, Grief, and Despair cease.

Thus does this whole mass of suffering cease. Thereupon the Exalted One, knowing the meaning of this, uttered, at that time, this paean of joy:

"When, indeed, the Truths become manifest unto the strenuous and meditative Brahmana, then all his doubts vanish away since he has understood the destruction of the causes."

"When this cause exists, this effect is; with the arising of this cause, this effect arises. When this cause does not exist, this effect is not; with the cessation of this cause, this effect ceases.

Thus does this whole mass of suffering arise.

With the cessation of Ignorance, Conditioning Activities cease . . . and so forth.

Thus does this whole mass of suffering cease.

Thereupon the Blessed One, knowing the meaning of this, uttered, at that time, this paean of joy:

"When indeed the Truths become manifest unto the strenuous and meditative Brahmana, then he stands routing the hosts of the Evil One even as the sun illumines the sky."

Second Week

Following His noble example, His followers, in memory of His Enlightenment, still venerate not only the original Bodhi tree but also its descendants.

Third Week

Fourth Week

Fifth Week

The Buddha uttered this paean of joy in reply:

"That brahmin who has discarded evil, without conceit (huhumka), free from Defilements, self-controlled, versed in knowledge and who has led the Holy Life rightly, would call himself a Brahmana. For him there is no elation anywhere in this world."

Sixth week

Thereupon Mucalinda, the serpent-king, came out of his abode, and coiling round the body of the Buddha seven times, remained keeping his large hood over the head of the Buddha so that He may not be affected by the elements.

At the close of seven days Mucalinda, seeing the clear, cloudless sky, uncoiled himself from around the body of the Buddha, and, leaving his own form, took the guise of a young man, and stood in front of the Exalted One with clasped hands.

Thereupon the Buddha uttered this paean of joy:

"Happy is seclusion to him who is contented, to him who has heard the truth, and to him who sees. Happy is goodwill in this world, and so is restraint towards all beings. Happy in this world is non-attachment, the passing beyond of sense-desires. The suppression of the 'I am' conceit is indeed the highest happiness."

Seventh week

Parinibba of the Buddha

'Thro' many a birth in existence wandered I,
Seeking, but not finding, the builder of this house.
Sorrowful is repeated birth.
O housebuilder, thou art seen. Thou shalt build no house again.
All thy rafters are broken. Thy ridge-pole is shattered.
Mind attains the Unconditioned.
Achieved is the End of Craving.

The Buddha admits His past wanderings in existence which entailed suffering, a fact that evidently proves the belief in rebirth. He was compelled to wander and consequently to suffer, as He could not discover the architect that built this house, the body. In His final birth, while engaged in solitary meditation which He had highly developed in the course of His wanderings, after a relentless search He discovered by His own intuitive wisdom the elusive architect, residing no outside but within the recesses of His own heart. It was craving or attachment, a self-creation, a mental element latent in all. How and when this craving originated is incomprehensible. What is created by oneself can be destroyed by oneself. The discovery of the architect is the eradication of craving by attaining Arahantship, which in these verses is alluded to as "end of craving."

The rafters of this self-created house are the passions (kilesa) such as attachment (lobha) aversion (dosa), illusion (moha), conceit (mana), false views (ditthi), doubt (vicikiccha), sloth (thina), restlessness (uddhacca), moral shamelessness (ahirika), moral fearlessness (anottappa). The ridge-pole that supports the rafters represents ignorance the root cause of all passions. The shattering of the ridge-pole of ignorance by wisdom results in the complete demolition of the house. The ridge-pole and rafters are the material with which the architect builds this undesired house. With their destruction the architect is deprived of the material to rebuild the house which is not wanted.

With the demolition of the house the mind, for which there is no place in the analogy, attains the unconditioned state, which is Nibbana. Whatever that is mundane is left behind, and only the Supramundane State, Nibbana, remains.

Four Noble Truths
What are the Four Noble Truths?
1. The First Noble Truth is Dukkha or Suffering
2. The Second Noble Truth is Samudaya or Cause of Suffering
3. The Third Noble Truth is Nirodha or End of Suffering
3. The Fourth Noble Truth is Magga or Path leading to the End of Suffering

1. Life means suffering.

To live means to suffer, because the human nature is not perfect and neither is the world we live in. During our lifetime, we inevitably have to endure physical suffering such as pain, sickness, injury, tiredness, old age, and eventually death; and we have to endure psychological suffering like sadness, fear, frustration, disappointment, and depression. Although there are different degrees of suffering and there are also positive experiences in life that we perceive as the opposite of suffering, such as ease, comfort and happiness, life in its totality is imperfect and incomplete, because our world is subject to impermanence. This means we are never able to keep permanently what we strive for, and just as happy moments pass by, we ourselves and our loved ones will pass away one day, too.

2. The origin of suffering is attachment.

The origin of suffering is attachment to transient things and the ignorance thereof. Transient things do not only include the physical objects that surround us, but also ideas, and -in a greater sense- all objects of our perception. Ignorance is the lack of understanding of how our mind is attached to impermanent things. The reasons for suffering are desire, passion, ardour, pursuit of wealth and prestige, striving for fame and popularity, or in short: craving and clinging. Because the objects of our attachment are transient, their loss is inevitable, thus suffering will necessarily follow. Objects of attachment also include the idea of a "self" which is a delusion, because there is no abiding self. What we call "self" is just an imagined entity, and we are merely a part of the ceaseless becoming of the universe.

3. The cessation of suffering is attainable.

The cessation of suffering can be attained through nirodha. Nirodha means the unmaking of sensual craving and conceptual attachment. The third noble truth expresses the idea that suffering can be ended by attaining dispassion. Nirodha extinguishes all forms of clinging and attachment. This means that suffering can be overcome through human activity, simply by removing the cause of suffering. Attaining and perfecting dispassion is a process of many levels that ultimately results in the state of Nirvana. Nirvana means freedom from all worries, troubles, complexes, fabrications and ideas. Nirvana is not comprehensible for those who have not attained it.

4. The path to the cessation of suffering.

There is a path to the end of suffering - a gradual path of self-improvement, which is described more detailed in the Eightfold Path. It is the middle way between the two extremes of excessive self-indulgence (hedonism) and excessive self-mortification (asceticism); and it leads to the end of the cycle of rebirth. The latter quality discerns it from other paths which are merely "wandering on the wheel of becoming", because these do not have a final object. The path to the end of suffering can extend over many lifetimes, throughout which every individual rebirth is subject to karmic conditioning. Craving, ignorance, delusions, and its effects will disappear gradually, as progress is made on the path.

Rapiebant me spectacula theatrica, plena imaginibus miseriarum mearum et fomitibus ignis mei. quis est, quod ibi homo vult dolere luctuosa et tragica, quae tamen pati ipse nollet? et tamen pati vult ex eis!

Rapiebant me spectacula theatrica, plena imaginibus miseriarum mearum et fomitibus ignis mei. quis est, quod ibi homo vult dolere luctuosa et tragica, quae tamen pati ipse nollet? et tamen pati vult ex eis!

Rapiebant me spectacula theatrica, plena imaginibus miseriarum mearum et fomitibus ignis mei. quis est, quod ibi homo vult dolere luctuosa et tragica, quae tamen pati ipse nollet? et tamen pati vult ex eis!