If you question yourself, how you have become a Buddhist or Christian or Muslim or Hindu, the most common answer would be "by birth". The religion for any child is a blind faith inherited from parents and influenced by environment, society and culture being brought up, further moulded by education. When the inquiring age comes up, the exploration of laid down faith would begin.
At the basic level, at least major religions in the world would emphasise people on one common aspect in life: to be good and avoid bad. But when it goes deep down there would be contradictions among religions, especially in spiritual aspects.

The Buddha's doctrine becomes even more advanced at its depth. Starting from Four Noble Truths, Noble Eight-fold Path, Five Aggregates, Five Cosmic Laws, Conditioned Genesis, Abhidhamma, etc. are the teachings of Buddha, which contains the depth of the philosophy.

These are quite complex areas to understand not only for a non-Buddhist, but also for an average Buddhist, This leads to the misconception that Buddhism is a deep and complicated doctrine meant for a particular community. There are some misinterpretations that Buddhism is a dark doctrine that keeps people away from the merriments of life too.

A Buddhist has two alternative paths: lead a family life or enter the monkhood. Enlightenment (Nibbana) is the ultimate expectation of any Buddhist. Entering the monkhood is the best option to attain Nibbana. However it doesn't imply that you cannot reach Enlightenment without being a monk.

Attaining Nibbana requires an enormous amount of efforts during Samsara. If a layman can dedicate the whole life for this purpose, there is no requirement of entering monkhood. The lay life, however, means many obstacles of attachments and desires; entering monkhood is the better option in this backdrop.
Five Precepts
Buddha has recommended both types of life: a successful lay life and the monk life both with the ultimate objective of Nibbana in mind.
One of the most fundamental teachings in Buddhism is Five Precepts - the basic "Code of Conduct" for lay Buddhists. Adhering to five precepts is not impossible. Every Buddhist is supposed to have the determination to protect five precepts. If it is breached at a particular instance, then it is a matter of re-determining. Firm determination and continuous effort would make it possible to follow the precepts to the greatest extent as a lay person.

"Five precepts" is not just about abhorring evil. Every precept has a broader meaning than the common meaning. For example the first precept discourages injuring and torturing.
In a broader explanation killing should be volitional to breach the first precept. It also should satisfy five factors to breach the first precept: (1) target is a living being, (2) the knowledge that the target is alive, (3) intentional thought of killing, (4) effort to kill, (5) death caused as a result of killer's action.
In addition, the type of the target affects the severity of killing too. Killing a man is more serious than killing an animal. Buddhism explains the benefits you get from adhering to five precepts and the consequences you get by breaching. It is the individual choice to take his or her way.
It is important to know the benefits by following five precepts. First is none other than "self satisfaction". We do everything in our life to satisfy ourselves. If you have the feeling that you have not committed any killing, stealing and so on, that itself is a great satisfaction.
A person, known as "harmless", would be highly appreciated and respected. Such reputation and good name makes you shine and life would be happier. Everybody would trust you. You would be able to have a good family life. Everybody will trust your word as you do not lie and you are always with your right mentality, without being heedless at any occasion.

As already explained "Code of Conduct" for lay people in Buddhism is simple and nothing complicated to understand and follow. It also does not thwart enjoying life, but leads to a much happier state of life.
Meanwhile a Buddhist should also consider the importance of working out on achieving the ultimate objective, while following the five precepts in everyday life; that's why the monthly observance of Sil is advised.
By taking the refuge of eight or more precepts, which is higher than the ordinary conduct, the Buddhist would get used to the way of approaching the ultimate goal of Nibbana.
Singalovada Sutta
The Buddha preached many other teachings for lay life apart from five precepts. Singalovada Sutta is one good guideline for the betterment of the family, society, community and the whole world.
The Buddha preached this sermon to a householder named Singalaka, who had been worshiping six quarters blindly on an advice by his father. In Singalovada Sutta, the Buddha enriched these six quarters for a meaningful worship.

Singalovada Sutta contains six perils: addiction to intoxicants, frequenting streets at unseemly hours, haunting the fairs, getting involved with gambling, associating evil companions and the habit of idleness.
The Sutta further explains five types of bad friends and five types of good friends found in daily life. Most importantly it gives a detailed explanation on duties towards various human relationships in the society: briefly, children and parents as eastern quarter, pupils and teachers as southern quarter, wife and husband as western quarter, clansman and friends as northern quarter, master and servant (employees) as nadir quarter, and finally clansman and monk or clergy as zenith quarter.

Singalovada Sutta's duties are very simple and practicable even in today's context. It contains best of the advice on leading a simple and successful lay life with all the happiness.
Similarly, there is a sufficient amount of teachings in Buddhism, which makes your life happy and successful. It's a matter of following them.

When you know how to lead a successful lay life, you would be qualified to select the other alternative path towards Nibbana at any stage of life. A lay person, who lives according to the way Buddha has preached, will never find it difficult to understand the so called intricacy of doctrine.

Meditation, or more accurately concentration (samadhi), is an essential factor to be developed towards enlightenment (Nibbana). The purpose of meditation is to clear the mind of mental defilements (kilesa) thereby facilitating wisdom (panna).

This allows for clear insight into the reality of all things, leading one on to greater peace and happiness. Buddhist meditation is aimed at attacking the three unskilful roots of greed/desire (lobha), aversion/anger (dosa) and confused/misguided thinking (moha) that are inherent in all beings, blinding and preventing them from seeing the true nature of existence. 

Meditation can be done anywhere and at anytime, whether walking, standing still, sitting or lying down. For best results however, it helps to be seated in a secluded and quite place. When meditating concentrate purely and exclusively on the meditation subject and not other things. 

The untrained mind has a natural tendency to go off on different tangents and when this happens simply bring it back to the topic of the meditation and resume with it. Before starting the meditation, stop all thinking, planning, worrying and other such mental activity so that the mind becomes quiet and peaceful. 

The standard practice is to close the eyes during meditation, but they can be kept half-open or fully open as well; see what works best for you. A cushion can be used to sit on while utilising the full or half-lotus position. Morality (sila) is a required pre-requisite for effective meditation.

The meditation on loving-kindness (metta) clears the mind primarily of defilements arising from the aversion, encompassing harmful qualities such as anger, hatred, bitterness, resentment, jealousy, irritation, annoyance, etc. The easiest method for doing this meditation is to utter these lines either in one’s thoughts or out loud while concentrating fully on the meaning behind them. 

Loving-kindness should be developed towards oneself first by uttering/wishing “May I be happy and well” a few times, for example, three times, followed by “May all beings be happy and well” towards all being without exception for as long as one desires. 

The metta meditation can also be developed ‘on the go’ in daily life by repeating these thoughts/wishes of kindness towards all beings, including oneself, especially when they cause aversion to arise within oneself.

The awareness of breath meditation (Ana-Pana-Sati) clears the mind primarily of defilements arising from the confused/misguided thinking and increases levels of concentration as well as wisdom. 

The best way to perform this meditation is to concentrate on and become fully aware of the incoming and outgoing breath as it enters and leaves the body and to maintain this concentration at a stretch for as long as possible. If concentration breaks, simply return to watching the breath and resume concentration.

It is important not to try controlling or forcing the breath, but simply allow it to flow in and out on its own accord while observing it. This meditation can be developed as a factor of mindfulness ‘on the go’ in daily life by becoming aware of the breathing process as it occurs.

The meditation on the foulness of the body (asubha bhavana) primarily decreases desire for the flesh (lust) and clears such related defilements arising from greed/desire. Either the cemetery/corpse contemplation or the contemplation on the foulness of the body can be utilised for this meditation.

Mental visualisation of bodily foulness can also be used as a technique in this meditation. Once the principle behind this meditation technique is understood (seeing the foulness of the body) any foul aspect of the body can be focused on for effect. This meditation can also be developed while ‘on the go’ by reflecting on the unpleasant side of any sensually attractive/pleasant objects (both external to the ‘outer’ world and ‘internal’ to the mind) that are encountered in daily life. 

Buddhist meditation aims developing wisdom and insight into reality by attacking the three unskilful roots of greed/desire, aversion/anger and confused/misguided thinking that are inherent in all beings. Meditation can be done anywhere and at anytime, however a private and secluded place at a time when one is at ease is best.

The untrained mind has a natural tendency of getting distracted but should be brought back to the meditation subject whenever this occurs. Morality is an essential pre-requisite for effective meditation. 

The meditations on loving-kindness, awareness of breath and the contemplation on the foulness of the body primarily clear the mind of defilements arising from aversion/anger, confused/misguided thinking and greed/desire respectively. These meditation techniques can be developed ‘on the go’ in daily life for the better results and greater mental purity. 

May you master Buddhist meditation and attain the lasting peace of Nibbana!

 For more than a thousand years after the fourth council, Buddhism flourished and enjoyed the patronage of many kings throughout India. Great monastic universities like that of Nalanda (near Rajagriha) were built and generations of scholars from India as well as the rest of Asia were taught there. Magnificent Buddhist paintings, sculptures and other monuments were created, many of which can still be seen today, for example, at Ajanta.

During this period, Buddhist scholars composed outstanding works in the fields of Ethics, Philosophy and even Logic. Eminent scholars like Nagarjuna and the two brothers, Asanga and Vasubhandu, made important contributions to the philosophy of Mahayana Buddhism. As a result of their efforts, Mahayana Buddhism gained greater popularity throughout India.

Nagarjuna was born in the southern part of India towards the end of the first century CE According to legend, his parents had long wanted a son, so they rejoiced at his birth. However, their happiness soon turned to sorrow when a local soothsayer told them that the boy would not live beyond the age of seven.

When the boy’s seventh birthday drew near, his parents, who did not want to see him die before their eyes, sent him on a journey accompanied by attendants. At the great monastic university of Nalanda, Nagarjuna met a renowned Buddhist monk. This monk advised him that he could escape from his premature death by renouncing the family life and reciting the mantra of the Buddha of Limitless Life (Amitayus).

Nagarjuna did as he was advised and lived to become one of the greatest philosophers Buddhism has ever known.

Nagarjuna wrote many books explaining the profound teaching of “Emptiness”. These works rank among the best of the philosophical writings ever produced by man. Widely regarded as a Bodhisattva, Nagarjuna gained great fame in India.Later, when Buddhism reached China, Japan, Tibet and Mongolia, he also received the reverence of Buddhists in these countries.

The two brothers, Asanga and Vasubandhu, were well known Buddhist scholars who lived in the fourth century CE Like Nagaduna, they contributed greatly to Buddhist philosophy

Both wrote many books describing the role of the mind in the origin of suffering and in the attainment of buddhahood. Buddhists of the Mahayana tradition believe that Asanga received instruction directly from Maitreya, the future Buddha, and wrote down what he was taught for the benefit of others.

As Mahayana Buddhism became more popular, many Buddhists in India began to look to the great Buddhas and Bodhisattvas like Amitabha, Avalokiteshvara and Manjushri, for encouragement and inspiration. During this period, there was an increase in the creation of images representing these Buddhas and Bodhisattvas. These images served as a reminder to the Mahayana Buddhists of the qualities of buddhahood such as limitless life, compassion and wisdom.

Vajrayana Buddhism (the Diamond Way) also appeared during this period. Like Mahayana, Vajrayana Buddhism teaches that buddhahood is attainable by all. It differs from Mahayana, however, in some of the methods that it uses for achieving this goal. These methods, which include meditation upon special forms of the Buddha and the recitation of mantras, can help one attain Buddhahood more quickly.

After the thirteenth century, Buddhism largely disappeared from India, leaving only a few Buddhist communities in the Himalayas and in what is now Bangladesh. It left, however, a lasting impression on Indian life and culture.

The ideas of renunciation, non-violence, karma and freedom from rebirth as they are now found in Indian religion, owe much to Buddhist influence. In addition, Buddhism has contributed its sense of social justice, tolerance and democracy to Indian life. In recent years, Buddhism has again won new followers and fresh recognition in India.

Celibacy is deliberate refraining from sexual activity usually in connection with a religious role or practice. It has existed in some form in most religious and may indicate a person’s ritual purity or may be adopted to facilitate spiritual advancement. In Hinduism, “holy men” (or women) who have left ordinary secular life to seek final liberation are celibate.

Islam has no institutional celibacy, though individuals can embrace it for personal spiritual advancement. Judaism has prescribed periods of abstinence, but long-term celibacy has not played a large role.

The early Christian Church regarded celibacy superior to marriage. It has been the role for Roman Catholic Clergy, though clerical celibacy was never adopted by Protestantism since 12th century .

Did Buddha advocate celibacy?

Buddhism is not against sex; it is natural sensual pleasure and very much a part of the worldly life. Why then did the Buddha advocate celibacy as a precept? Is it not unfair and against Nature?

Observance of celibacy for spiritual development was not a new religious precept at the Buddha’s time. All the other existing religions in India during the time of the Buddha also had introduced this practice. Even today some Hindus and Catholics do observe this as a vow.

Buddhists who have renounced the worldly life voluntarily as in case of Bhikkus and Bhikkunis and some “Upasikas” observe this precept because they are fully aware of the commitments and disturbances which come along if one commits oneself to the life of a family person. 

It is common knowledge that married life can affect or curtail spiritual development when craving for sex and attachment occupies the mind and temptation eclipses peace and purity of the mind.

Significance of celibacy in Buddhism

People tend to ask, “If the Buddha did not preach against married life, why then did He advocate celibacy as one of the important precepts to be observed and why did He advise people to avoid sex and renounce worldly life?”

Quite notedly renunciation is not compulsory in Buddhism. It is not obligatory to renounce the worldly life totally to practise Buddhism. You can develop your religions principles according to the needs of a laylife.

However, when you have progressed and attained greater wisdom and realise that the layman’s way of life is not conducive for the ultimate development of the purification of the Mind, you may choose to renounce the wordly life and concentrate more on spiritual development.

The Buddha recommended celibacy because sex and marriage are not conductive to ultimate peace and purity of the mind and renunciation is necessary if one wishes to gain spiritual development and perfection at the highest level. But this renunciation should come naturally and must never be forced.

Celibacy and responsibility

The Buddha experienced his worldly life as a prince, husband and a father before his renunciation and he knew what married life entailed. Some non-Buddhists sometimes say that Prince Siddhartha was selfish and cruel and that it was not fair for him to desert his wife and child. In actual fact, Prince Siddhartha did not desert his family without a sense of responsibility. 

He never had any misunderstanding with his wife. He had same love and attachment towards his wife and child as any normal person would have, perhaps even greater. 

The difference was that his love was not mere physical and selfish love, he had the courage and understanding to detach that emotional and selfish love for a good cause. His sacrifice is considered more noble because he set aside his personal needs and desires to serve the mankind for all time. 

The main aim of his renunciation was not only for his own happiness, peace or salvation but for the sake of mankind. 

Had he remained in the royal palace, his service would have been confined to only his family or his kingdom and that is why he decided to renounce everything to gain enlightenment and then to enlighten others who were suffering in ignorance. 

Thus one of Buddha’s earliest tasks after achieving Enlightenment was to return to his palace to enlighten the members of his family including his wife and son. Buddha served his family and paved the way for their salvation, peace and happiness. 

Therefore no one can say that Buddha was a cruel or selfish father. With his high degree of spiritual development, the Buddha knew that marriage was a temporary phase while Enlightenment was eternal and for the good of all mankind. 

The Buddha knew that his wife and son would not starve in his absence and that other members of his family would willingly look after his dependents. When He gained Enlightenment he was able to give them something no other father could give - the freedom from slavery to attachment.

In general, ‘Buddha’ means ‘Awakened One’, someone who has awakened from the sleep of ignorance and sees things as they really are. A Buddha is a person completely free from all faults and mental obstructions.

There are many people who have become Buddhas in the past, and many people will become Buddhas in the future. There is nothing that Buddha does not know.

Because he has awakened from the sleep of ignorance and has removed all obstructions from his mind, he knows everything of the past, present, and future, directly and simultaneously. Moreover, Buddha has great compassion which is completely impartial, embracing all living beings without discrimination.

He benefits all living beings without exception by emanating various forms throughout the universe, and by bestowing his blessings on their minds. Through receiving Buddha’s blessings, all being, even the lowliest animals, sometimes develop peaceful and virtuous states of mind.

Eventually, through meeting an emanation of Buddha in the form of a Spiritual Guide, everyone will have the opportunity to enter the path to liberation and enlightenment. As the great Indian Buddhist scholar Nagarjuna said, there is no one who has not received help from the Buddha.

Buddha’s Good Qualities

It is impossible to describe all the good qualities of a Buddha. A Buddha’s compassion, wisdom, and power are completely beyond conception. With nothing left to obscure his mind, he sees all phenomena throughout the universe as clearly as he sees a jewel held in the palm of his hand.
Through the force of his or her compassion, a Buddha spontaneously does whatever is appropriate to benefit others. He has no need to think about what is the best way to help living beings - he naturally and effortlessly acts in the most beneficial way.
Just as the sun does not need to motivate itself to radiate light and heat but does so simply because light and heat are its very nature, so a Buddha does not need to motivate himself to benefit others but does so simply because being beneficial is his very nature.

Emanations of Buddha

Like the reflections of the moon that effortlessly appear in any body of still water, a Buddha’s emanations spontaneously appear wherever living beings’ minds are capable of perceiving them. Buddhas can emanate in any form whatsoever to help living beings. Sometimes they manifest as Buddhists and sometimes as non-Buddhists.
They can manifest as women or men, monarchs or tramps, law-abiding citizens or criminals. They can even manifest as animals, as wind or rain, or as mountains or islands. Unless you are a Buddha, we cannot possibly say who or what is an emanation of a Buddha.

The Supreme Emanation

Of all the ways in which a Buddha helps living beings, the supreme way is by emanation as a Spiritual Guide. Through his or her teachings and immaculate example, an authentic Spiritual Guide leads his or her disciples along the spiritual path to liberation and enlightenment.
If we meet a qualified Mahayana Spiritual Guide and put into practice everything he or she teaches, we shall definitely attain full enlightenment and become a Conqueror Buddha. We shall then be in a position to repay the kindness of all living beings by liberating them from the sufferings of samsara and leading them to the supreme bliss of Buddhahood.

The history of the Buddha

Siddhartha Gautama is the last Buddha’s lay name. He is generally recognised as the Supreme Buddha (Sammasambuddha) of our age.
The time of his birth and death are uncertain: most early 20th century historians date his lifetime from about 563 BCE; more recently, however, at a specialist symposium on this question, the majority of those scholars who presented definite opinions gave dates within 20 years either side of 400 BCE for the Buddha’s death, with others supporting earlier or later dates.

Gautama, also known as Sakyamuni or Shakyamuni (“sage of the Shakyas”), is the key figure in Buddhism, and accounts of his life, discourses, and monastic rules were said to have been summarised after his death and memorised by the monk community.

Passed down by oral tradition, the Tripitaka, the collection of teachings attributed to Gautama by the Theravada, was committed to writing about 400 years later. “Scholars are increasingly reluctant to make unqualified claims about the historical facts of the Buddha’s life and teachings.”