To do no evil;
To cultivate good;
To purify one's mind:
The Origin:
The Buddha was born Siddhartha Gautama, a prince of the Sakya tribe of Nepal, in approximately 566 BC. When he was twenty-nine years old, he left the comforts of his home to seek the meaning of the suffering he saw around him. After six years of difficult yoga training, he abandoned the way of self-mortification and instead sat in mindful meditation beneath a bodhi tree. On the full moon of May, during sun rise, Siddhartha Gautama became the Buddha, the enlightened one.
The Buddha wandered the plains of northeastern India for 45 years more, teaching the path or Dharma he had realized in that moment. Around him developed a community of monks and, later, nuns, devoted to practicing this path. In approximately 486 BC, at the age of 80, the Buddha died. His last words are said to be...
"Impermanent are all created things; Strive on with awareness."
After Passing:
Soon after Buddha's death, five hundred monks met at the first council at Rajagrha, under the leadership of Kashyapa. Upali recited the monastic code as he remembered it. Ananda, Buddha's cousin, friend, and favorite disciple -- and a man of prodigious memory! -- recited Buddha's lessons. The monks debated details and voted on final versions. These were then committed to memory by other monks, to be translated into the many languages of the Indian plains. Buddhism remained an oral tradition for over 200 years.
In the next few centuries, the original unity of Buddhism began to fragment. The most significant split occurred after the second council, held at Vaishali 100 years after the first. After debates between a more liberal group and traditionalists, the liberal group left and labeled themselves the Mahasangha -- "the great sangha." They would eventually evolve into the Mahayana tradition of northern Asia.
The traditionalists, now referred to as Sthaviravada or "way of the elders", developed a complex set of philosophical ideas beyond those elucidated by Buddha. These were collected into the Abhidharma or "higher teachings." But they, too, encouraged disagreements, so that one splinter group after another left the fold. Ultimately, 18 schools developed, each with their own interpretations of various issues, and spread all over India and Southeast Asia. Today, only the school stemming from the Sri Lankan Theravadan survives.
Meditaction:
Buddhism began by encouraging its practitioners to engage in mindfulness, that is, developing a full consciousness of all about you and within you. Whether seated in a special posture, or simply going about one’s life. This is the kind of meditation that Buddha himself engaged in under the bodhi tree. Soon, Buddhist monks expanded and formalized their understanding of meditation. The bases for all meditation, as it was understood even in the earliest years of Buddhism, are shamatha and vipashyana.
Shamatha is often translated as calm abiding or peacefulness. It is the development of tranquility that is a prerequisite to any further development. Vipashyana is clear seeing or special insight, and involves intuitive cognition of suffering, impermanence, and egolessness.
Only after these forms were perfected does one go on to the more heavy-duty kinds of meditation. Samadhi is concentration or one-pointed meditation. It involves intense focusing of consciousness. Samadhi brings about the four dhyanas, meaning absorptions.
A Basic intro to Meditation:
The most basic form of meditation involves attending to one's breath. Begin by sitting in a simple chair, keeping your back erect if you can. The more traditional postures are the lotus position, sitting on a pillow with each foot upon the opposite thigh, and variations such as the half lotus, one foot on the opposite thigh, the other out in front of the opposite knee. This is difficult for many people. Some people kneel, sitting back on their legs or on a pillow between their legs. Many use a meditation bench: kneel, then place a little bench beneath your behind. But meditation is also done while standing, slowly walking, lying on the floor, or even in a recliner! Traditionally, the hands are placed loosely, palms up, one on top of the other, and with the thumbs lightly touching. This is called the cosmic mudra, one of a large number of symbolic hand positions. You may prefer to lay them flat on your thighs, or any other way that you find comfortable. Your head should be upright, but not rigid. The eyes may be closed, or focussed on a spot on the ground a couple of feet ahead of you, or looking down at your hands. If you find yourself getting sleepy, keep your eyes open!
Living Happily:
Here are three brief sutras, that show how the idea of rebirth contributes to our compassion for others, as well as giving us a little comfort for ourselves.
Duggata Sutta -- The hard-times sutra- When you see someone who has fallen on hard times,overwhelmed with hard times, you should conclude: 'We, too, have experienced just this sort of thing in the course of that long, long time.'
Sukhita Sutta -- The happy sutra-When you see someone who is happy & well-provided in life, you should conclude: 'We, too, have experienced just this sort of thing in the course of that long, long time.'
Mata Sutta -- The mother sutra-A being who has not been your mother at one time in the past is not easy to find... A being who has not been your father... your brother... your sister... your son... your daughter at one time in the past is not easy to find.
Ideas to consider:
Not everyone desires enlightenment. Sometimes, all we want is to be able to meet once again the ones we love.
Although traditional Buddhism suffers from the sexism prevalent then and now in India, China, and elsewhere, it seems Buddha recognized the essential equality between men and women. After all, we have all been men and women at some time in our cycle of births and rebirths.
Lying is such an institutionalized part of modern society it is hard for many of us to imagine a world without it
Even unpleasant people need to be cared for when they are ill. Buddha tells us to care for anyone who needs our help.
Anger is, of course, not conducive to enlightenment. But Buddha explains that anger actually makes us miserable here and now.
Seven things happen to people who are angry, which end up making their enemies happy:
Some people wish that their enemies become ugly. But when people are angry, even if they are well bathed, beautifully dressed, and their hair neatly cut, they become ugly themselves! This is exactly what their enemies would wish for them!
Some people wish that their enemies sleep poorly. But when people are angry, even if they sleep on luxurious beds, with white sheets, fluffy pillows, and beautiful blankets, they will sleep poorly because of their anger. This, too, is exactly what their enemies would wish!
Some wish that their enemies not profit in business. But when people are angry, they become confused: When they suffer a loss, they think they are making a profit; when they make a profit, they think they are suffering a loss. This leads to constant worry, which is exactly what is enemy would wish!
Some wish that their enemies not have any wealth. But when people are angry, even if they start out with wealth that they have worked hard to accumulate, they will behave badly and may wind up in jail or paying fines for their misbehavior, and eventually lose their fortunes. This is exactly what his enemy would wish!
Some wish that ther enemies lose their reputation. But when people are angry, whatever reputation they have, and however well earned it may be, will disappear, which is exactly what their enemies would wish!
Some wish that their enemies have no friends. But when people are angry, their friends and relatives avoid them because of their temper. This is exactly what their enemies would wish!
Finally, some people wish that their enemies would go to hell. But when people are angy, they commit all kinds of sins, in their behavior, their speech, and in their minds. When they die, they may find themselves in hell, which is exactly what their enemies would wish!
These are the seven things which happen to angry people, which end up making their enemies happy.

Eastern Traditions:
Buddhism is not a single monolithic religion. Many of its adherents have combined the teachings of the Buddha with local religious rituals, beliefs and customs. Little conflict occurs, because Buddhism at its core is a philosophical system to which such additions can be easily grafted.
After the Buddha's death, the splits occurred. There are now three main systems of thought within Buddhism which are geographically and philosophically separate. Each tradition in turn has many sectors. One source divides the religion into three main groups by their location:
Theravada Buddhism (a.k.a. as Southern Buddhism) now has 100 million followers. Buddhist missionaries from India took the religion to a number of countries, but it initially only achieved a foothold in Sri Lanka. It later spread from Sri Lanka to Burma, Cambodia, Laos, Thailand, and parts of Vietnam. They promoted the Vibhajjavada school (Separative Teaching). By the 15th century, this form of the religion reached almost its present geographical extent.
Concepts and practices include:
Dana - thoughtful, ceremonial giving
Sila - accepting Buddhist teaching and following it in practice; refraining from killing, stealing, wrong behavior, use of drugs. On special days, three additional precepts may be added, restricting adornment, entertainment and comfort.
Karma - the balance of accumulated sin and merit, which will determine one's future in the present life, and the nature of the next life to come.
The Cosmos - consists of billions of worlds grouped into clusters; clusters are grouped into galaxies, which are themselves grouped into super-galaxies. The universe also has many levels: four underworlds and 21 heavenly realms.
Paritta - ritual chanting.
Worship - of relics of a Buddha, of items made by a Buddha, or of other symbolic relics.
Festivals - days of the full moon, and three other days during the lunar cycle are celebrated. There is a new year's festival, and celebrations tied to the agricultural year.
Pilgrimages - particularly to Buddhist sites in Sri Lanka and India.
Mahayana Buddhism (a.k.a. Northern Buddhism) is the predominant religion in China, Japan, Korea and much of Vietnam. The tradition entered China during the Han dynasty (206 BCE to 220 CE). It found initial acceptance there among the workers; later, it gradually penetrated the ruling class. Buddhism reached Japan in the 6th century. It underwent severe repression during the 1960's in China during the Cultural Revolution.
Eastern Buddhism contains many distinct schools: T'ein-t'ai, Hua-yen, Pure Land teachings, and the Meditation school. They celebrate the New Year, harvest festivals, and five anniversaries from the lives of Buddha and of the Bodhissattva Kuan-yin. They also engage in Dana, Sila, Chanting, Worship and Pilgrimage.
Western Buddhism:
Southern Buddhism became established in Europe early in the 20th century. Buddhism came to the U.S. in the early 19th century, with the arrival of Chinese and Japanese immigrants to Hawaii and to the west coast of the U.S. mainland. The Zen Buddhist tradition of Eastern Buddhism has developed a large following, particularly after the "Beat" generation, which began in the 1950's. Today, there are racial and cultural divides in American Buddhism, between nationalities of new immigrants, and between Caucasians and Asians. They exist largely as two solitudes, with little interaction.
For Asian-American Buddhists, the temple "has more congregational importance, playing a key religious, social and cultural role in the community." Many have come to America recently, escaping wars in the Far East.
Caucasians Buddhists focus on meditation. Their groups tend to be "more lay orientated, with more women in positions of leadership. For some converts, Buddhism is more a philosophy than a religion."
Number of Buddhist in North America:
Reliable data on Buddhism in the U.S. is hard to come by. Many estimates of total adherents to Buddhism ranged from three to four million. This would have made them the third largest religious group in the U.S., behind Christians and NOTAS (None Of The Above; persons with no religious identification.) However, the American Religious identification Survey (ARIS 2001) by the Graduate Center of the City University of New York found that the estimated number of American adults who identify themselves as Buddhist was 1,082,000 in 2001, a significant rise from 401,000 in their similar 1990 survey. This places the number of Buddhists nearly equal to the number of Muslims in the U.S., which they estimated at 1,104,000 in 2001. Numbers of Canadian Buddhist from 163,415 in the 1991 census to 300,345 in 2001.