To buddhists, what kind of buddhism do you practice?

Question

Tell me something about it

Answer 1

Theravada Buddhist.
Theravadains generally follow orthodox religious traditions that prevailed in India 2500 years ago.We performed our religious services in the Pali language.Our objective is to attain the final goal(nibbana) by becoming an Arahant.

Answer 2

Though I don't *quite* consider myself a Buddhist, I've been taught in Mahayana Buddhism, also called Tibetan Buddhism, the most common to find in the United States. Mahayana Buddhism teaches that anyone can become a buddha.

To be honest, I'm also quite partial to the underlying philosophy of Zen Buddhism--enlightenment through randomness, and even absurdity.

Answer 3

Though not a practicing Buddhist, I have always had a warm spot in my heart for Theravada Buddhism. Those cats have a good thing going.

Answer 4

Hello =)

Well....

That is difficult, at least for me.

But, since you asked, I shall try.

I am a Mahayanist (believing in delaying my own Buddhahood until all sentient beings are free of suffering).

I am rooted in Tibetan belief, but don't consider myself a Tibetan Buddhist, mostly because I don't practice Tantra in any way. I believe that the Sutras, and Deity practices from the Various Mahayana traditions can bring one closer to enlightenment, and help one to create the causes for Bodhicitta.

I believe that one could spend a lifetime studying the sutras, and not fully understand them, or experience their truth, so what, then, is the value of "expedients"....??

The simple truths of Compassion, Dependent origination and emptiness, and the Four Noble Truths, are sufficient, to my mind, to bring about enlightenment, if one fully experienced them.

So, I suppose, in a word, I am a Mahayanist, but not affiliated with any particular tradition or sect, exclusively.

Namaste,

--Tom

Answer 5

Theravada Buddhism.
Which is existing in Sri lanka , Thailand and in some other asian countries.

Sri Lankan Buddhist web sites are really good.I will recommend a few

1.www.metta.lk/
2.www.accesstoinsight.org/lib/authors/bullitt/theravada.html
3.www.accesstoinsight.org/lib/authors/bullitt/theravada.html

Answer 6

Theravada, which are the teachings of Buddha as historically accurate as possible.

Answer 7

the eight fold path, i beleve in peace, i wont kill a living thing, even if it was biting of my leg... wel maybe if i could take it on..... no but seriously, i wear orange cos its a very enlightening colour, tho i like my hair so i dont cut it, just think of the dali lama, nepole n tabet.

Answer 8

Soto Zen. No need for gods, spirits, afterlife, or fairy tales. The only way to wake up.

Answer 9

all methods

Answer 10

hope this will help . . . .



1. I undertake the precept to refrain from destroying living beings.
2. I undertake the precept to refrain from stealing.
3. I undertake the precept to refrain from sexual misconduct (adultery, rape, pre-maritial sex, etc).
4. I undertake the precept to refrain from false speech (lying).
5. I undertake the precept to refrain from intoxicants which lead to heedlessness.

Right concentration

Right concentration (samyak-samadhi · samma-samadhi), together with right mindfulness, is concerned broadly with the practice of Buddhist meditation.

And what, monks, is right concentration?

(i) Quite withdrawn from sensuality, withdrawn from unwholesome states, a monk enters in the first jhana: rapture and pleasure born from detachment, accompanied by movement of the mind onto the object and retention of the mind on the object.
(ii) With the stilling of directed thought and evaluation, he enters and remains in the second jhana: rapture and pleasure born of concentration; fixed single-pointed awareness free from movement of the mind onto the object and retention of the mind on the object; assurance.
(iii) With the fading of rapture, he remains in equanimity, mindful and fully aware, and physically sensitive of pleasure. He enters and remains in the third jhana which the Noble Ones declare to be "Equanimous and mindful, (he/she) has a pleasurable abiding."
(iv) With the abandoning of pleasure and pain...as with the earlier disappearance of elation and distress...he enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither in pleasure nor in pain.
This, monks, is called right concentration.

Right mindfulness

Right mindfulness
also translated as "right memory", together with right concentration, is concerned broadly with the practice of Buddhist meditation. Roughly speaking, "mindfulness" refers to the practice of keeping the mind alert to phenomena as they are affecting the body and mind. In the Magga-vibhanga Sutta, this aspect of the Noble Eightfold Path is explained as follows:

And what, monks, is right mindfulness?

(i) There is the case where a monk remains focused on (his/her) body in and of itself ... ardent, aware, and mindful ... having already put aside worldly desire and aversion.
(ii) (He/she) remains focused on feelings in and of themselves ... ardent, aware, and mindful ... having already put aside worldly desire and aversion.
(iii) (He/she) remains focused on the mind[13] in and of itself ... ardent, aware, and mindful ... having already put aside worldly desire and aversion.
(iv) (He/she) remains focused on mental qualities[13] in and of themselves ... ardent, aware, and mindful ... having already put aside worldly desire and aversion.
This, monks, is called right mindfulness.
Bhikkhu Bodhi, a monk of the Theravadin tradition, further glosses the concept of mindfulness as follows:

The mind is deliberately kept at the level of bare attention, a detached observation of what is happening within us and around us in the present moment. In the practice of right mindfulness the mind is trained to remain in the present, open, quiet, and alert, contemplating the present event. All judgments and interpretations have to be suspended, or if they occur, just registered and dropped.

Right effort

Right effort (samyag-vyayama · samma-vayama) can also be translated as "right endeavor", and involves the Buddhist practitioner's continuous effort to, essentially, keep his or her mind free of thoughts that might impair his or her ability to realize or put into practice the other elements of the Noble Eightfold Path; for example, wishing ill towards another living being would contradict the injunction—contained in the "Right thought" element—to have good will towards others, and the "Right effort" element refers to the process of attempting to root out such an ill wish and replace it with a good wish. The Buddhist monk Ajahn Chah, of the Thai forest tradition of Theravada Buddhism, described right effort as follows:

Proper effort is not the effort to make something particular happen. It is the effort to be aware and awake in each moment, the effort to overcome laziness and defilement, the effort to make each activity of our day meditation.
By making right effort, a Buddhist practitioner is considered to be engaging in an effort that is wholesome in terms of karma; that is, in terms of that effort's ultimate consequences to the practitioner.
Right livelihood
is based around the concept of ahisa, or harmlessness, and essentially states that Buddhist practitioners ought not to engage in trades or occupations which, either directly or indirectly, result in harm to other living beings. Such occupations include "trading in arms and lethal weapons, intoxicating drinks, poisons, killing animals, [and] cheating", among others. Also, trading in living beings (slave trade and prostitution) . He further names several dishonest means of gaining wealth which fall under wrong livelihood: practicing deceit, treachery, soothsaying, trickery, and usury .


Mental development (Samadhi)
The "mental development" subdivision of the Noble Eightfold Path is constituted by those elements that deal with how a Buddhist practitioner can best go about shaping his or her outlook towards the world.

Right action

Right action
can also be translated as "right conduct" and, as the name implies, deals with the proper way in which a Buddhist practitioner would act in his or her daily life. In the Magga-vibhanga Sutta, this aspect of the Noble Eightfold Path is explained as follows:

And what, monks, is right action? Abstaining from taking life, abstaining from stealing, abstaining from unchastity: This, monks, is called right action.
Together with the idea of ahi?sa and right speech, right action constitutes the Five Precepts (Sanskrit: pañcasila, Pali: pañcasila), which form the fundamental ethical code undertaken by lay followers of Buddhism, and which are as follows:

1. To refrain from destroying living beings.
2. To refrain from stealing.
3. To refrain from sexual misconduct (adultery, rape, etc.).
4. To refrain from false speech (lying).
5. To refrain from intoxicants which lead to heedlessness.