Is it fundamentalism if Buddhists believe Buddha's path is the only path, and that all other spiritual traditions or sects are false? And if so, does it exist much in Buddhism? By fundamentalism, I mean a person believing that their path is the only path, for them and others who believe like them. I.e. can a Buddhist see another spiritual tradition as valid, even if it is not Buddhism? Such as an agnostic or a mystic from that tradition?

What is the most important thing or idea about Buddhism? "The Buddha dealt with that which is most important", compared to the other spiritual traditions, according Rupert Sheldrake. So, what is most important in Buddhism?

Is there a tradition within Buddhism of praying in an easterly direction? If there is what is the oldest known reference to it. Sorry for the simplicity of the question, but I am not a Buddhist.

I'm aware that Buddhist monastic communities often wear robes that distinguish them and visibly mark them out as Buddhists. Do lay Buddhist ever do the same thing? Is there any jewellery or clothing that lay Buddhists wear to mark them out as Buddhists - a visible marker of their religion. This is obviously common in other religions e.g. crucifixes for Christians - but do Buddhists of any tradition have an equivalent?

I am looking for a monastic community that fits these criteria; 1. Abhidhamma compliant 2. Vinaya compliant; one meal a day, no afternoon snacks, not using money etc 3. Analytical attitude towards the commentaries; 4. Westerners can receive ordination and stay for the nissaya No geographic preference. If you know of a suitable community please do let me know. Thanks

Recently I happened to read the following review and comments about the book "The Broken Buddha." The Broken Buddha and its Implications The Broken Buddha: The revenge of the unfaithful monk > By Carl Stimson: > > The book is the work of Shravasti Dhammika, an > Australia-born man who ordained as a Theravada monk in 1976. It was > published in 2008, though as he states in the preface, most of it was > written several years earlier and he only decided to publish after an > “unauthorized draft” appeared online. I am unsure how much the > official version differs from this draft, but the text retains a rough > feel. At less than 80 pages, it is somewhere between long essay and > short book, and is at turns angry, funny, cutting, astounding, and, > unfortunately, sometimes poorly researched. For some, Bhante > Dhammika’s casual relationship with facts and tendency toward > generalization may limit their ability to take the thrust of his > arguments seriously. Both of them says most of the S. Dhammika's views are angry and and misleading. Is S. Dhammikas work poorly researched and baseless?

Can anything wholesome, helpful, wise and skillful be mentioned about the (Chinese and/or nearby regions) origin(s) of tobacco and how it may and/or may not relate to tobacco use among Native American people — especially the types of tobacco Native Americans approve of now and throughout the known past? Context from https://bodhiactivity.wordpress.com/2010/01/22/the-defects-of-tobacco-and-smoking-dudjom-rinpoche/ on this topic: Approximately a hundred years after Buddha Shakyamuni’s parinirvana, a Chinese demon, maddened with obsession, spoke these dying words: “Through my body I wish to lead the beings of this earth to lower realms. Bury my body intact and eventually a plant, different from all others, will grow out of my remains. Merely by smelling it, people will experience pleasure in body and mind, far more joyful than the union of male and female. It will spread far and wide until most of the beings on this earth will enjoy it.” And a description from a talk https://www.pathgate.org/index.php/audio-teachings-by-lama-dondrup-dorje/18-old-audio-teachings/104-old-the-buddhist-perspective-on-tobacco on the topic: Lama Dondrup Dorje gives a teaching based on the Terma and prediction of Chogyal Ratna, Sangay Lingpa, Rinzin Godem, Dundul Dorje and other great masters. The teaching explains the origin of tobacco and other drugs, the negative influences of the Four Maras, and the harm caused by tobacco, which brings war, famine, disease and chaos to the world, and separates those who are users of tobacco from ever attaining any understanding of the Dharma, leading them to take rebirth in the lower realms.

> **What are the various specific traditions in Theravada Buddhism?** > > If you could please **describe, compare, and contrast** each of them > that would be greatly appreciated. May you be well.

I'm a lay Buddhist and it's almost Christmas, and I would like to know if it is acceptable for Buddhists to celebrate Santa Claus. I have children and want them to be happy. Does anyone know the answer to this question? Thanks! P.S. My question is somewhat related to [this one](https://buddhism.stackexchange.com/q/13248/20191) .

Is there a relation between Buddhism and Astrology? Is Astrology present in all Buddhist traditions? Did the Buddha or his disciples make use of Astrology?

When choosing between the contemplative traditions—Vipassana, Tibetan and Zen, is the following saying accurate? > Zen is for poets, Tibetan is for artists, and Vipassana is for > psychologists (Robert Wright ). This would enable me to recommend them separately to future students of Budhism.

I am a *Theravada Buddhist* living in *North America* practicing the *Mahasi Sayadaw* tradition. My queries (*regarding Theravada monasticism*) are the following: > **1) Can anyone recommend a or more than one bhikkhu monastery anywhere in > North America that I can ordain in that follows the tradition of or a > tradition similar to the Mahasi Sayadaw tradition?** > > **2) Does anyone know if I would be able to practice (as an ordained bhikkhu) the tradition I am under (the Mahasi Sayadaw tradition) while in a monastery practicing a tradition other than my own (e.g. the Thai forest tradition)?** Thank you!

I'm interested in the *1st Buddhist Council*, i.e. why was it held, where was it held, who attended it and what were the outcome? I'm not looking for an in-depth and detailed answer. More like an overview of the 1st council and preferably a text-reference. Thank you for your time.

I have visited a local group of Karma Kagyu practitioners once, hearing a Dharma talk and participating in the mantra, rituals, and meditation. At this occasion, the members of the Sangha greeted one another by touching foreheads with each other. I didn't ask why at the time, and haven't been able to find a description of that tradition online. Could someone shed some light on this custom?

I have list of Question can any one suggest answer of these question from me from Buddhist tradition. - what is duty of student? - what are elements that useful for student from Destruction? - How Vipasana Meditation help student?

Q: I follow Yuttadhammo's tradition and I wanted to know how to prevent the pleasure I get in taking showers. Everytime I take them, I have a clinging to the warmth of the water and the feeling of it. > How do I prevent this or come to disattach from the experiences I > have in showering and getting pleasure from it?

I want to start observing Uposatha, but I'm a little unclear on what days it is. I'm finding calendars that it is the days of full moons in Sri Lanka or other countries. Should it just be celebrated on full moons then? For example, I'm in the Midwest of the USA, the full moon in September is September 6 but I'm seeing Uposatha to be August 5 on calendars. Which dates should I observe on? Also, am I correct that the eight precepts to be practiced on Uposatha are: 1. Do not take life 2. Celibacy 3. Do not speak false, no lies 4. Do not steal 5. Do not use any intoxicants 6. Only eat one meal between dawn and noon (does this need to be vegetarian to fit in with the first precept?) 7. Do not use a luxurious bed that night, so sleep on a sleeping mat on the ground Are these correct?

I have seen many ways to address a bhikkhu, and I'm wondering about the proper way to address a bhikkhu, in writing?

I noticed some buddhist monks spend a lot of their time teaching and giving dhamma talks, while other monks spend minimal time on these things. I was wondering if there are any rules in the monastic code for monks regarding how much time a monk should spent on teaching?

Since converting to Buddhism, I've been unsure how to express condolences when people pass away. Everything familiar that I might say comes from a Christian perspective such as "being in a better place" or "with the Lord now". Simply letting the family know that I'm thinking of them works. But I'm wondering what is typical or traditional in Buddhist countries (or among experienced Buddhists in the west) where teachings of impermanence and rebirth may change the mindset regarding death. What is the typical way to express condolences among Buddhists?