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Movie Title Year Distributor Notes Rev Formats Anal Teen Angels 3 2019 21 Sextury Anal Facial DRO Destroy My Ass 2018 21sextury Network Anal Facial DRO Eva Kay's Cute Bubble Butt Blasted Hard 2018 firstanalquest.com Anal Lad Surrenders to Silk Lingerie 2018 TeenMegaWorld Network Anal Facial Private Specials 219: Anal Loving Teenagers 10 2018 Private Anal Facial Bald O Private Specials 234: 8 Lovely Teens 2018 Private Bald O Russian Girlfriend 2018 nubilefilms.com Bald Toys and Tits 2018 nubiles.net MastOnly Trio Searches for Orgasm 2018 TeenMegaWorld Network Buddhism (/'b?d?z?m/, US: /'bu?d-/)[1][2] is the world's fourth-largest religion[3][4] with over 520 million followers, or over 7% of the global population, known as Buddhists.[web 1][5] Buddhism encompasses a variety of traditions, beliefs and spiritual practices largely based on original teachings attributed to the Buddha and resulting interpreted philosophies. It originated in ancient India as a Sramana tradition sometime between the 6th and 4th centuries BCE, spreading through much of Asia. Two major extant branches of Buddhism are generally recognized by scholars: Theravada (Pali: "The School of the Elders") and Mahayana (Sanskrit: "The Great Vehicle").
Most Buddhist traditions share the goal of overcoming suffering and the cycle of death and rebirth, either by the attainment of Nirvana or through the path of Buddhahood.[6][7][8] Buddhist schools vary in their interpretation of the path to liberation, the relative importance and canonicity assigned to the various Buddhist texts, and their specific teachings and practices.[9][10] Widely observed practices include taking refuge in the Buddha, the Dharma and the Sangha, observance of moral precepts, monasticism, meditation, and the cultivation of the Paramitas (perfections, or virtues). Theravada Buddhism has a widespread following in Sri Lanka and Southeast Asia such as Cambodia, Laos, Myanmar and Thailand. Mahayana, which includes the traditions of Pure Land, Zen, Nichiren Buddhism, Shingon and Tiantai (Tendai), is found throughout East Asia. Vajrayana, a body of teachings attributed to Indian adepts, may be viewed as a separate branch or as an aspect of Mahayana Buddhism.[11] Tibetan Buddhism, which preserves the Vajrayana teachings of eighth-century India, is practised in the countries of the Himalayan region, Mongolia,[12] and Kalmykia.[13]



Contents 1 Life of the Buddha 2 Worldview 2.1 Four Noble Truths – dukkha and its ending 2.2 The cycle of rebirth 2.3 Liberation 2.4 Dependent arising 2.5 Not-Self and Emptiness 2.6 The Three Jewels 2.7 Other key Mahayana views 3 Paths to Liberation 3.1 Paths to liberation in the early texts 3.2 Theravada presentations of the path 3.3 Mahayana presentations of the path 4 Common Buddhist Practices 4.1 Hearing and Learning the Dharma 4.2 Refuge 4.3 Sila – Buddhist ethics 4.4 Restraint and renunciation 4.5 Mindfulness and Clear Comprehension 4.6 Meditation – Samadhi and Dhyana 4.7 Insight and Knowledge 4.8 Devotion 4.9 Vegetarianism and Animal Ethics 5 Buddhist texts 5.1 Early Buddhist texts 5.2 The Tripitakas 5.3 Abhidharma and the Commentaries 5.4 Mahayana texts 5.5 Tantric texts 6 History 6.1 Historical roots 6.2 Indian Buddhism 6.3 Post-Ashokan expansion 6.4 Mahayana Buddhism 6.5 Late Indian Buddhism and Tantra 6.6 Spread to East and Southeast Asia 7 Schools and traditions 7.1 Theravada school 7.2 Mahayana traditions 8 Monasteries and temples 9 Buddhism in the modern era 9.1 Colonial era 9.2 Buddhism in the West 9.3 Neo-Buddhism movements 10 Cultural Influence 11 Demographics 12 See also 13 Notes 14 References 15 Sources 15.1 Printed sources 15.2 Online sources 16 External links Life of the Buddha Ancient kingdoms and cities of India during the time of the Buddha (circa 500 BCE) The gilded "Emaciated Buddha statue" in an Ubosoth in Bangkok representing the stage of his asceticism Enlightenment of Buddha, Kushan dynasty, late 2nd to early 3rd century CE, Gandhara. Main article: Gautama Buddha Buddhism is an Indian religion[14] founded on the teachings of a mendicant and spiritual teacher called "the Buddha" ("the Awakened One", c. 5th to 4th century BCE).[15][16] Early texts have the Buddha's family name as "Gautama" (Pali: Gotama). The details of Buddha's life are mentioned in many Early Buddhist Texts but are inconsistent, and his social background and life details are difficult to prove, the precise dates are uncertain.[17][note 1] The evidence of the early texts suggests that Siddharta Gautama was born in Lumbini and grew up in Kapilavastu,[note 2] a town in the Ganges Plain, near the modern Nepal–India border, and that he spent his life in what is now modern Bihar[note 3] and Uttar Pradesh.[25][17] Some hagiographic legends state that his father was a king named Suddhodana, his mother was Queen Maya, and he was born in Lumbini.[26] However, scholars such as Richard Gombrich consider this a dubious claim because a combination of evidence suggests he was born in the Shakya community, which was governed by a small oligarchy or republic-like council where there were no ranks but where seniority mattered instead.[27][note 4] Some of the stories about Buddha, his life, his teachings, and claims about the society he grew up in may have been invented and interpolated at a later time into the Buddhist texts.[30][31] According to early texts such as the Pali Ariyapariyesana-sutta ("The discourse on the noble quest," MN 26) and its Chinese parallel at MA 204, Gautama was moved by the suffering (dukkha) of life and death, and its endless repetition due to rebirth.[32] He thus set out on a quest to find liberation from suffering (also known as "nirvana").[33] Early texts and biographies state that Gautama first studied under two teachers of meditation, namely Alara Kalama (Sanskrit: Arada Kalama) and Uddaka Ramaputta (Sanskrit: Udraka Ramaputra), learning meditation and philosophy, particularly the meditative attainment of "the sphere of nothingness" from the former, and "the sphere of neither perception nor non-perception" from the latter.[34][35][note 5] Finding these teachings to be insufficient to attain his goal, he turned to the practice of severe asceticism, which included a strict fasting regime and various forms of breath control.[38] This too fell short of attaining his goal, and then he turned to the meditative practice of dhyana. He famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya and attained "Awakening" (Bodhi). According to various early texts like the Mahasaccaka-sutta, and the Samaññaphala Sutta, on awakening, the Buddha gained insight into the workings of karma and his former lives, as well as achieving the ending of the mental defilements (asavas), the ending of suffering, and the end of rebirth in sa?sara.[38] This event also brought certainty about the Middle Way as the right path of spiritual practice to end suffering.[39][40] As a fully enlightened Buddha, he attracted followers and founded a Sangha (monastic order).[41] He spent the rest of his life teaching the Dharma he had discovered, and then died, achieving "final nirvana," at the age of 80 in Kushinagar, India.[42][20] Buddha's teachings were propagated by his followers, which in the last centuries of the 1st millennium BCE became various Buddhist schools of thought, each with its own basket of texts containing different interpretations and authentic teachings of the Buddha;[43][44][45] these over time evolved into many traditions of which the more well known and widespread in the modern era are Theravada, Mahayana and Vajrayana Buddhism.[46][47][note 6] Worldview Main article: Glossary of Buddhism Four Noble Truths – dukkha and its ending Main articles: Dukkha and Four Noble Truths color manuscript illustration of Buddha teaching the Four Noble Truths, Nalanda, Bihar, India The Buddha teaching the Four Noble Truths. Sanskrit manuscript. Nalanda, Bihar, India. The Four Truths express the basic orientation of Buddhism: we crave and cling to impermanent states and things, which is dukkha, "incapable of satisfying" and painful.[50][51] This keeps us caught in sa?sara, the endless cycle of repeated rebirth, dukkha and dying again.[note 7] But there is a way to liberation from this endless cycle[57] to the state of nirvana, namely following the Noble Eightfold Path.[note 8] The truth of dukkha is the basic insight that life in this mundane world, with its clinging and craving to impermanent states and things[50] is dukkha, and unsatisfactory.[52][63][web 2] Dukkha can be translated as "incapable of satisfying,"[web 6] "the unsatisfactory nature and the general insecurity of all conditioned phenomena"; or "painful."[50][51] Dukkha is most commonly translated as "suffering," but this is inaccurate, since it refers not to episodic suffering, but to the intrinsically unsatisfactory nature of temporary states and things, including pleasant but temporary experiences.[note 9] We expect happiness from states and things which are impermanent, and therefore cannot attain real happiness. In Buddhism, dukkha is one of the three marks of existence, along with impermanence and anatta (non-self).[69] Buddhism, like other major Indian religions, asserts that everything is impermanent (anicca), but, unlike them, also asserts that there is no permanent self or soul in living beings (anatta).[70][71][72] The ignorance or misperception (avijja) that anything is permanent or that there is self in any being is considered a wrong understanding, and the primary source of clinging and dukkha.[73][74][75] Dukkha arises when we crave (Pali: ta?ha) and cling to these changing phenomena. The clinging and craving produces karma, which ties us to samsara, the round of death and rebirth.[76][web 7][note 10] Craving includes kama-tanha, craving for sense-pleasures; bhava-tanha, craving to continue the cycle of life and death, including rebirth; and vibhava-tanha, craving to not experience the world and painful feelings.[76][77][78] Dukkha ceases, or can be confined,[79] when craving and clinging cease or are confined. This also means that no more karma is being produced, and rebirth ends.[note 11] Cessation is nirvana, "blowing out," and peace of mind.[81][82] By following the Buddhist path to moksha, liberation,[59] one starts to disengage from craving and clinging to impermanent states and things. The term "path" is usually taken to mean the Noble Eightfold Path, but other versions of "the path" can also be found in the Nikayas.[83] The Theravada tradition regards insight into the four truths as liberating in itself.[65] The cycle of rebirth Traditional Tibetan Buddhist Thangka depicting the Wheel of Life with its six realms Sa?sara Main article: Sa?sara (Buddhism) Sa?sara means "wandering" or "world", with the connotation of cyclic, circuitous change.[84][85] It refers to the theory of rebirth and "cyclicality of all life, matter, existence", a fundamental assumption of Buddhism, as with all major Indian religions.[85][86] Samsara in Buddhism is considered to be dukkha, unsatisfactory and painful,[87] perpetuated by desire and avidya (ignorance), and the resulting karma.[85][88][89] The theory of rebirths, and realms in which these rebirths can occur, is extensively developed in Buddhism, in particular Tibetan Buddhism with its wheel of existence (Bhavacakra) doctrine.[87] Liberation from this cycle of existence, nirvana, has been the foundation and the most important historical justification of Buddhism.[90][91] The later Buddhist texts assert that rebirth can occur in six realms of existence, namely three good realms (heavenly, demi-god, human) and three evil realms (animal, hungry ghosts, hellish).[note 12] Samsara ends if a person attains nirvana, the "blowing out" of the desires and the gaining of true insight into impermanence and non-self reality.[93][94][95] Rebirth A very large hill behind two palm trees and a boulevard, where the Buddha is believed to have been cremated Ramabhar Stupa in Kushinagar, Uttar Pradesh, India is regionally believed to be Buddha's cremation site. Main article: Rebirth (Buddhism) Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death.[96] In Buddhist thought, this rebirth does not involve any soul, because of its doctrine of anatta (Sanskrit: anatman, no-self doctrine) which rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity.[97] According to Buddhism there ultimately is no such thing as a self in any being or any essence in any thing.[98] The Buddhist traditions have traditionally disagreed on what it is in a person that is reborn, as well as how quickly the rebirth occurs after each death.[99][100] Some Buddhist traditions assert that "no self" doctrine means that there is no perduring self, but there is avacya (inexpressible) self which migrates from one life to another.[99] The majority of Buddhist traditions, in contrast, assert that vijñana (a person's consciousness) though evolving, exists as a continuum and is the mechanistic basis of what undergoes rebirth, rebecoming and redeath.[52][99] The rebirth depends on the merit or demerit gained by one's karma, as well as that accrued on one's behalf by a family member.[note 13] Each rebirth takes place within one of five realms according to Theravadins, or six according to other schools – heavenly, demi-gods, humans, animals, hungry ghosts and hellish.[102][103][note 14] In East Asian and Tibetan Buddhism, rebirth is not instantaneous, and there is an intermediate state (Tibetan "bardo") between one life and the next.[113][114] The orthodox Theravada position rejects the wait, and asserts that rebirth of a being is immediate.[113] However there are passages in the Samyutta Nikaya of the Pali Canon that seem to lend support to the idea that the Buddha taught about an intermediate stage between one life and the next.[115][116][page needed] Karma Main article: Karma in Buddhism In Buddhism, karma (from Sanskrit: "action, work") drives sa?sara – the endless cycle of suffering and rebirth for each being. Good, skilful deeds (Pali: kusala) and bad, unskilful deeds (Pali: akusala) produce "seeds" in the unconscious receptacle (alaya) that mature later either in this life or in a subsequent rebirth.[117][118] The existence of karma is a core belief in Buddhism, as with all major Indian religions, it implies neither fatalism nor that everything that happens to a person is caused by karma.[119][note 15] A central aspect of Buddhist theory of karma is that intent (cetana) matters and is essential to bring about a consequence or phala "fruit" or vipaka "result".[120][note 16] However, good or bad karma accumulates even if there is no physical action, and just having ill or good thoughts creates karmic seeds; thus, actions of body, speech or mind all lead to karmic seeds.[119] In the Buddhist traditions, life aspects affected by the law of karma in past and current births of a being include the form of rebirth, realm of rebirth, social class, character and major circumstances of a lifetime.[119][124][125] It operates like the laws of physics, without external intervention, on every being in all six realms of existence including human beings and gods.[119][126] A notable aspect of the karma theory in Buddhism is merit transfer.[127][128] A person accumulates merit not only through intentions and ethical living, but also is able to gain merit from others by exchanging goods and services, such as through dana (charity to monks or nuns).[129] Further, a person can transfer one's own good karma to living family members and ancestors.[128][note 17] Liberation An aniconic depiction of the Buddha's spiritual liberation (moksha) or awakening (bodhi), at Sanchi. The Buddha is not depicted, only symbolized by the Bodhi tree and the empty seat. Main articles: Moksha and Nirvana (Buddhism) The cessation of the kleshas and the attainment of nirvana (nibbana), with which the cycle of rebirth ends, has been the primary and the soteriological goal of the Buddhist path for monastic life since the time of the Buddha.[59][132][133] The term "path" is usually taken to mean the Noble Eightfold Path, but other versions of "the path" can also be found in the Nikayas.[note 18] In some passages in the Pali Canon, a distinction is being made between right knowledge or insight (samma-ña?a), and right liberation or release (samma-vimutti), as the means to attain cessation and liberation.[134][135] Nirvana literally means "blowing out, quenching, becoming extinguished".[136][137] In early Buddhist texts, it is the state of restraint and self-control that leads to the "blowing out" and the ending of the cycles of sufferings associated with rebirths and redeaths.[138][139][140] Many later Buddhist texts describe nirvana as identical with anatta with complete "emptiness, nothingness".[141][142][143][note 19] In some texts, the state is described with greater detail, such as passing through the gate of emptiness (sunyata) – realising that there is no soul or self in any living being, then passing through the gate of signlessness (animitta) – realising that nirvana cannot be perceived, and finally passing through the gate of wishlessness (apranihita) – realising that nirvana is the state of not even wishing for nirvana.[132][145][note 20] The nirvana state has been described in Buddhist texts partly in a manner similar to other Indian religions, as the state of complete liberation, enlightenment, highest happiness, bliss, fearlessness, freedom, permanence, non-dependent origination, unfathomable, and indescribable.[147][148] It has also been described in part differently, as a state of spiritual release marked by "emptiness" and realisation of non-self.[149][150][151][note 21] While Buddhism considers the liberation from sa?sara as the ultimate spiritual goal, in traditional practice, the primary focus of a vast majority of lay Buddhists has been to seek and accumulate merit through good deeds, donations to monks and various Buddhist rituals in order to gain better rebirths rather than nirvana


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