Buddhism is a religion based on the teachings of Siddhartha Gautama, who lived about 25 centuries ago

in what is now Nepal and northern India. He came to be called "the Buddha," which means "awakened
one," after he experienced a profound realization of the nature of life, death and existence. In English, the
Buddha was said to be enlightened, although in Sanskrit it isbodhi, "awakened."
In the remaining years of his life, the Buddha traveled and taught. However, he didn't teach people what
he had realized when he became enlightened. Instead, he taught people how to realize enlightenment for
themselves. He taught that awakening comes through one's own direct experience, not through beliefs
and dogmas.
In the centuries following the Buddha's life, Buddhism spread throughout Asia to become one of the
dominant religions of the continent. Estimates of the number of Buddhists in the world today vary widely,
in part because many Asians observe more than one religion, and in part because it is hard to know how
many people are practicing Buddhism in Communist nations like China.
Buddhism is so different from other religions that some people question whether it is a religion at all. For
example, the central focus of most religions is God, or gods. But Buddhism is non-theistic. The Buddha
taught that believing in gods was not useful for those seeking to realize enlightenment.
Most religions are defined by their beliefs. But in Buddhism, merely believing in doctrines is beside the
point. The Buddha said that we should not accept doctrines just because we read them in scripture or are
taught them by priests.
Instead of teaching doctrines to be memorized and believed, the Buddha taught how we can realize truth
for ourselves. The focus of Buddhism is on practice rather than belief. The major outline of Buddhist
practice is the Eightfold Path.

In spite of its emphasis on free inquiry, Buddhism is not whatever you want it to be. It might best be
understood as a discipline, and an exacting discipline at that. And although Buddhist teachings should not
be accepted on blind faith, understanding what the Buddha taught is an important part of that discipline.

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For example, the foundation of Buddhism is the Four Noble Truths. The Truths are:
The truth of suffering (dukkha)
The truth of the cause of suffering (samudaya)
The truth of the end of suffering (nirhodha)
The truth of the path that frees us from suffering (magga)
By themselves, the Truths don't seem like much, I realize. But beneath the Truths are countless layers of
teachings on the nature of existence, the self, life, and death, not to mention suffering. The point is not to

just "believe in" the teachings, but to explore them, understand them, and test them against one's own
experience. It is the process of exploring, understanding, testing and realizing that is Buddhism.
The basis of all Catholic Christian morality is our belief in the God who created all things and in Jesus
who taught us even better how to live. We believe we are created in Gods image and that we, and all
creation, are basically good. Yet we recognize our own tendencies toward evil, especially in an excess of
our desires. The Ten Commandmentsare part of the code known to the early Israelites that helped them
to live better lives in relationship with Yahweh. We believe in the same values, with certain changes
because of our knowledge of Jesus Christ.
We believe Jesus, as God become human God among us, has most truly shown us how to
live. Our moral life is based on trying to live and treat others as Jesus did.The Bible is the primary
source for information on the life of Jesus. In it, we find that the Reign of God (or Kingdom of God) is
the central focus of Jesus teaching.
Exactly what the Reign of God might mean is not clear. However, we know that it is a way of living which
transforms us when we live it and transforms the world when our actions are consistent with it. At the core
of the teaching are the two commandments: Love the Lord, your God, with your whole heart, your whole
soul, your whole mind, and with all your strength and Love your neighbor as yourself. This implies that
a certain selflessness is an intrinsic part of the Reign of God, where we treat others as though they were
Christ, since we see Christ in them.

Jesus demanded faith of his followers (miracles only happened for people of faith)
andongoing conversion (repentance), recognizing that we will never do all that we could. But Jesus
challenged all to become his disciples, leaving home and possessions, and taking up your cross. Thus,
it is not always easy to follow his teachings. The Catholic Church maintains this ideal, that we all should
be trying to live a perfect life. Since we know that it is not possible, we have sacraments like
Reconciliation, penitential rites at Mass, and one time during the year (Lent) when we try to focus on
our own lives and how we are continually called to be better. We must, as Jesus followers, always
continue to strive to be better, without focusing on the mistakes of the past.

Catholic moral teachings can be divided roughly into two types: social teachings (involving all of society)
and personal teachings (involving each individuals call to live a moral life).
Social teachings have to do with the social order, with what we often call social justice. This is based
on the dignity of human beings created by God and on a focus on the common good of all. Over the last
century there have been many papal encyclicals on social justice, enumerating the rights of all people to a
just wage, freedom from oppression, fair treatment, freedom from discrimination, adequate food, shelter
and clothing, etc. Such issues were included in the Second Vatican Councils Pastoral Constitution on the
Church in the Modern World (Gaudium et spes). These recognize that working for justice in the
social arena is not something extra, but an intrinsic part of living the gospel. If we are not doing
something, we are not fully living the gospel!
The individual teachings are based on trying to help individuals be the kind of person a Christian is
called to become. Again, this is not a light or easy undertaking. Rather than following a set of rules, we

are called to constant conversion: a process by which our whole life is shaped by the gospel message.
We are to make God the center and source of our being. We are to allow ourselves to be transformed by
that redemptive, healing presence of God and then allow God to continue to work through us to redeem
and heal others and the whole world, enemies as well as friends, the outcasts as well as the respectable,
the poor as well as the rich, sinners as well as the righteous; a constant process of conversion.
How do we do this? We have to keep trying to find our way. One person asked if it meant that we give up
all we had. Jesus did ask a rich young man to do just that. If we cannot, then perhaps we are too
materialistic. If much of our time is focused on having a BMW, Porsche, a big house, monthly vacation, a
large varied wardrobe, etc., then maybe we have strayed from the gospel message that says we are to
share our surplus with those who have less.
Within the context of conversion, one always needs to look at the past in order tocritique our actions,
such as during Lent. This is important so that we can choose how we want to act in the future. We are not
to keep looking back! Guilt, as a motivation to do better next time, can be good; guilt, as a looking back,
cannot be good. We are generally familiar with the latter, since it is used by many parents. A general
focus on individual sin in the past has lead often to an emphasis on guilt. A focus on continued conversion
can get away from too strong an emphasis on guilt and sin.
Because of an overemphasis on sin and guilt, they have not been strongly preached in the last couple
decades. It does not mean that we somehow no longer believe in personal sin. With an emphasis on our
relationship with God, we can recognize when we do not live up to that relationship (when we sin) without
an overemphasis that focuses too much on the act itself.
Interestingly, an overemphasis on relationship with God can, if we let it, undermine our own sense of
ongoing conversion. We can get to the point where we think of our individual relationship as good
enough and have no sense of all the more we could do, if we only recognized it.
The basis for moral decisions is an informed conscience. We have the responsibility to train our
conscience based on studying the gospel message, Church teachings, our own education and experience
and follow it! This does not mean doing whatever we want, but what we come to know as right, even if it is
difficult, especially if it is difficult!
We know that following our conscience does not guarantee that we will not make mistakes. One of the
best gauges we can use to try to prayerfully evaluate our conscience is to look back on our actions
periodically and compare them to the ideals in the gospel stories (e.g. Luke 6:27-38: Love your enemies,
turn the other cheek, do good to those who hate you, give to others).
Islam as a comprehensive way of life encompasses a complete moral system that is an important aspect
of its world-view. We live in an age where good and evil are often looked at as relative concepts. Islam
however, holds that moral positions are not relative, and instead, defines a universal standard by which
actions may be deemed moral or immoral.
Islams moral system is striking in that it not only defines morality, but also guides the human race in how
to achieve it, at both an individual as well as a collective level.
The Islamic moral system stems from its primary creed of belief in One God as the Creator and Sustainer
of the Universe. Islam considers the human race to be a part of Gods creation, and as His subjects.

From an Islamic perspective, the purpose of human life is to worship God, by leading this worldly life in
harmony with the Divine Will, and thereby achieve peace in this world, and everlasting success in the life
of the hereafter. Muslims look to the Glorious Quran and the Traditions of the Prophet as their moral
guides.
The Glorious Quran says:
It is not righteousness that ye turn your faces Towards east or West; but it is righteousness- to believe in
Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance,
out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for
the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye
have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of
panic. Such are the people of truth, the Allah-fearing. [Al-Quran 2:177]
This verse underscores the Islamic belief that righteousness and piety is based, before all else on a true
and sincere faith. The key to virtue and good conduct is a strong relation with God, who sees all, at all
times and everywhere. He knows the secrets of the hearts and the intentions behind all actions. Therefore,
Islam enjoins moral behavior in all circumstances; God is aware of each one when no one else is. It may be
possible to deceive the world, but its not possible to deceive the Creator.
The love and continuous awareness of God and the Day of Judgment enables man to be moral in conduct
and sincere in intentions, with devotion and dedication.
The Glorious Quran also says:
Say: the things that my Lord hath indeed forbidden are: shameful deeds, whether open or secret; sins and
trespasses against truth or reason; assigning of partners to Allah, for which He hath given no authority;
and saying things about Allah of which ye have no knowledge. [Al-Quran 7:33]
It is interesting that the Quran refers to sins and trespasses against truth or reason. It is an indication of
Gods blessing to every human being, of an innate moral sense. Such a moral sense, when uncorrupted by
family or society, is what leads people to commendable acts of virtue. Islam aims to enhance and amplify
the moral sense in every human being and adorn the individuals character with the noblest of virtues.
The Islamic moral principles therefore, appeal naturally to the human intellect, while elevating the pursuit
of morality to the level of worship. This is because Islam holds every action that is done with the goal of
attaining of Gods pleasure to be worship.
The guiding principle for the behavior of a Muslim is what the Quran refers to as Al `Amal Assalih or
virtuous deeds. This term covers all deeds, not just the outward acts of worship.
Some of the most primary character traits expected of a Muslim are piety, humility and a profound sense
of accountability to God. A Muslim is expected to be humble before God and with other people. Islam also
enjoins upon every Muslim to exercise control of their passions and desires.
Islam warns against vanity and excessive attachment to the ephemeral pleasures of this world. While it is
easy to allow the material world to fill our hearts, Islam calls upon human beings to keep God in their

hearts and to use the material world in moderation and in accordance with Gods guidance. The Glorious
Quran says:
The Day whereon neither wealth nor sons will avail, but only he (will prosper) that brings to Allah a
sound heart [Al-Quran: 26:88-89]
Charity is one of the most commendable acts in Islam. In fact, Zakah, the annual charity that is obligatory
on every Muslim who has accrued wealth above a certain level, is one of the pillars of Islam.
Gratitude in prosperity, patience in adversity, and the courage to uphold the truth, even when
inconvenient to oneself, are just some of the qualities that every Muslim is encouraged to cultivate.
For an individual as well as a society, morality is one of the fundamental sources of strength, just as
immorality is one of the main causes of decline. While respecting the rights of the individual within a
broad Islamic framework, Islam is also concerned with the moral health of the society.
Thus, everything that leads to the welfare of the individual and the society is morally good in Islam, and
whatever is harmful is morally bad.
Given its importance to a healthy and just society, Islam supports morality and matters that lead to the
enhancement of morality, and stands in the way of corruption and matters that lead to the spreading of
corruption. The injunctions and prohibitions in Islam are to be seen in this light
Morality in Islam addresses every aspect of a Muslims life, from greetings to international relations. It is
universal in its scope and in its applicability.
A Muslim is expected to not only be virtuous, but to also enjoin virtue. He/She must not only refrain from
evil and vice, but must also actively engage in asking people to eschew them. In other words, they must
not only be morally healthy, but must also contribute to the moral health of society as a whole.
The Prophet Mohammed (peace be upon him) summarized the conduct of a Muslim when he said: My
Sustainer has given me nine commands: to remain conscious of God, whether in private or in public; to
speak justly, whether angry or pleased; to show moderation both when poor and when rich, to reunite
friendship with those who have broken off with me; to give to him who refuses me; that my silence should
be occupied with thought; that my looking should be an admonition; and that I should command what is
right.
Ethics can be described as the science of morality, and morality as the living of a virtuous life. Hindus
place greater emphasis on the attitude of the mind rather than on postulation of the elaborate theories
of what is right and what is wrong. Accordingly, the Hindu vision of morality and ethics is characterized
by the following considerations:

Morality proceeds from the inner spirit of man. In Hindu view, one's motive is as important in the
performance of an action as the action itself. When the heart is pure and free from lust and greed,
whatever one does to perform one's duties has a high moral value.

Harmlessness to all creatures is the highest morality.

There are four sources of right conduct: Vedas, the Smriti (secondary scriptures), the conduct of wise
persons, and the individual's own judgment. 8

In times of confusion and crisis regarding what is right and what is wrong, one's own conscience is the
sole guide. "In times of doubt, O, son of Kunti [Arjuna], one must decide using one's own good sense."

An individual is ultimately responsible for his own actions, i.e. the Law of Karma. He is also responsible for
the actions of others if he induces or forces them to perform such actions.

Hindus declare that loyalty to one's moral values is the highest loyalty, and of all the losses, loss of one's
character and loss of judgment are the worse. 7
Yamas and Niyamas16 - Moral and Ethical Ideals of Hindus
1. Ahims (non-injury)

Don't harm others by word, deed or thought.

2. Satya (truthfulness)

Refrain from lying and betraying promises.

3. Asteya (nonstealing)

Don't steal, covet or enter into debt.

4. Brahmachrya(controlling
sex)

Observe celibacy when single, and faithfulness in

marriage.

5. Ksham (forgiveness)

Restrain from intolerance and ill will.

6. Dhriti (firmness)

Overcome fear, indecision, and fickleness.

7. Day (compassion)

Conquer callous and insensitive feelings.

8. rjava (honesty)

Renounce fraud, cheating and stealing.

9. Mithra

Refrain from overeating and consuming meat.

10. Shaucha (purity)

Observe purity of the body, mind and intellect.

11. Hr (remorse)

Be modest and show remorse for misconduct.

12. Santosha(contentment)

Don't be a slave to the senses. Seek joy and

serenity in the Self.

13. Dna (tithing)

Give generously without thought of reward. The

more you give, the more you get.

14. stikya (faith)

Have unwavering faith in God's grace.

15. Pjana (worship)

Perform daily worship and meditation.

16. Shravana (hearing of

scriptures)

Study scriptures, listen to the teachings of the

wise, and faithfully follow guru's advice.

17. Mati (cognition)

Sharpen the intellect with guru'sguidance.

18. Vrata (sacred vows)

Observe scriptural injunctions faithfully.

19. Japa (chanting)

Chant God's names and sacredmantras daily.

20. Tapas (austerity)

Perform sdhana (spiritual discipline) as outlined

by the guru.