Although there are many ethical tenets in Buddhism that differ depending on whether one is a monk or a layman, and depending on individual schools, the Buddhist system of ethics can be summed up in the eightfold path:

Although Confucian ideas prevail in these areas, few people outside of academia identify themselves as Confucian, and instead see Confucian ethics as a complementary guideline for other ideologies and beliefs, including democracy, Marxism, capitalism, Christianity, Islam and Buddhism.

Although Buddhism originated Nepal, it has had the most lasting impact on China.

Although the imperial court was not moved to the Asuka region of Japan until 592, Emperor Kimmei's rule is considered by some to be the beginning of the Asuka period of Yamato Japan, particularly by those who associate the Asuka period primarily with the introduction of Buddhism to Japan from Korea.

Although Buddhism did not disappear from India for several centuries after the eighth, royal proclivities for the cults of Vishnu and Shiva weakened Buddhism's position within the sociopolitical context and helped make possible its decline.

Although the 18-20 early schools of Buddhism are sometimes loosely classified as Hīnayāna in modern times, this is not necessarily accurate.

Although monastics in India traditionally did not work for income, this changed when Buddhism moved to east Asia, so that in China and the surrounding countries monks often engage in agriculture.

Although Taoism did not overshadow Buddhism or Confucianism, it permeated through all strata of the Korean populace, integrating with its native animism as well as with Buddhist and Confucian institutions, temples, and ceremonies.

Although modern parallels between the teachings of Jesus such as the Sermon on the Mount and some Buddhist teachings have been drawn, these comparisons emerged after missionary contacts in the 19th century, and there is no historically reliable evidence of contacts between Buddhism and Jesus during his life.

Although there is historical evidence for Vajrayana Buddhism in Southeast Asia and elsewhere ( see History of Vajrayana below ), today the Vajrayana exists primarily in the form of the two major sub-schools of Tibetan Buddhism and Esoteric Buddhism in Japan known as Shingon, with a handful of minor subschools utilising lesser amounts of esoteric or tantric materials.

Although the state did not support an official school of Buddhism, it did protect all religious sites and objects within the country's boundaries.

Although these efforts stopped short of making Buddhism the state religion, Nara Buddhism heightened the status of the imperial family.

Although Buddhism suffered from state sponsorship of Shinto, it had its own resurgence.

Although its most common usage is in the context of Buddhism, bodhi is also present as a concept in other Indian philosophies and traditions.

Although he did not become a Buddhist in later years, he still remained sympathetic towards Buddhism.

Although today, ink monochrome painting still is the art form, most closely associated with Zen Buddhism.

Although different in some respects from the other sects, it was already very definitely a form of Buddhism.

Although Hòa Hảo Buddhism is an officially recognized religion in Vietnam, many members refuse the forceful governmental affiliation which is entailed by official recognition and an unknown number of religious leaders have been detained for this reason.

Although Sangharakshita studied under, and in some cases received initiations from, eminent Buddhist teachers during his two decades in India, including Jagdish Kashyap, Dhardo Rinpoche, HH Dudjom Rinpoche, HH Dilgo Khyentse, and Jamyang Khyentse Rinpoche, some strands of Buddhism would find that he never worked closely enough with any of these to be considered their " dharma-heir ".

Although a relatively small Hossō sect exists in Japan to this day, the sect has survived long after it died out in Korea and China, though its influence has diminished as the center of Buddhist authority moved away from Nara, and with the rise of the Ekayana schools of Buddhism ( Tendai, Zen, Pure Land, etc .).

Although there is resistance to change within the ranks of the Jogye order, with the last three Supreme Patriarchs ' stance that is in accordance with Seongcheol, there has been a gradual change in the atmosphere of Korean Buddhism.

Although there are records of Buddhist monks from China coming to Japan before the Asuka Period, the " official " introduction of Buddhism to Japan is dated to 552 in Nihon Shoki when Seong of Baekje sent a mission from his kingdom in Korea to Nara that included some Buddhist monks or nuns, together with an image of Buddha and a number of sutras to introduce Buddhism.

Although always maintaining that women were just as capable of attaining enlightenment as men, the canonical texts depict the Buddha as being reluctant to permit women to join the Sangha.

Although the Theravada school does not emphasize the more supernatural and divine aspects of the Buddha that are available in the Pali Canon, elements of Buddha as the supreme person are found throughout this canon.

Although Nichiren Shoshu also regards Nichiren as a Buddha, however, there is a difference between this school ’ s concept and SGI teachings.

Although many Jatakas were written from an early period, which describe previous lives of the Buddha, very little biographical material about Gautama's own life has been recorded.

Although Aesop and the Buddha were near contemporaries, the stories of neither were recorded in writing until some centuries after their death and few disinterested scholars would now be prepared to make so absolute a stand about their origin in view of the conflicting and still emerging evidence.

Although scriptures and historians recognize that the Buddha himself had concerns over such issues, particularly after the birth of his son Rahula, when he left home convinced that " family life was incompatible with the highest forms of spirituality ", critics cite Sangharakshita's conservative views as evidence that misogynystic attitudes persisted in the FWBO during the 1980s.

Although portrayed through the use of anthropomorphic metaphors, Shingon does not see the Dharmakaya Buddha as a god, or creator ( as a separate entity ).

Although the Buddha preached that " the path to the supreme goal of the holy life is made known only in his own teaching ", according to Bhikkhu Boddhi, Buddhists have nevertheless shown significant tolerance for other religions: " Buddhist tolerance springs from the recognition that the dispositions and spiritual needs of human beings are too vastly diverse to be encompassed by any single teaching, and thus that these needs will naturally find expression in a wide variety of religious forms.

Although the Buddha was not represented in human form until around the 1st century AD ( see Buddhist art ), the Physical characteristics of the Buddha are described in one of the central texts of the traditional Pali canon, the Digha Nikaya, in the discourse titled " Sutra of the Marks " ( Pali: Lakkhana Sutta ) ( D. iii. 142ff.

Although iconic depictions of, or concentrating on, a single figure are the dominant type of Buddhist image, large stone relief or fresco narrative cycles of the Life of the Buddha, or tales of his previous lives, are found at major sites like Sarnath, Ajanta, and Borobudor, especially in earlier periods.

Although it can mean " to confess to other people ", it almost always means " to confess to Buddha / God ".

Although the area around the station, a shopping street, mainly serves as a tourist destination selling souvenirs, not far from this are a number of locally frequented areas including a number of restaurants, vegetable and meat markets, the Smith Street night market, traditional medicine outlets, several malls, apartment complexes, and Chinese temples including the recently completed Buddha Tooth Relic temple, and the Thian Hock Keng Temple.

" Although there is no other mention of Han Wudi worshipping the Buddha in Chinese historical literature, the murals would suggest that statues of the Buddha were already in existence during the 2nd century BCE, connecting them directly to the time of the Indo-Greeks.

Although India had a long sculptural tradition and a mastery of rich iconography, the Buddha was never represented in human form before this time, but only through some of his symbols.

Although Pakistan began the development of nuclear weapons in 1972, Pakistan responded to India's 1974 nuclear test ( see Smiling Buddha ) with a number of proposals to prevent a nuclear competition in South Asia.

Although the site has been both damaged and looted, around 5000 square metres of wall paintings remained, These murals mostly depict Jataka stories, avadanas, and legends of the Buddha, and are an artistic representation in the tradition of the Theravada school of the Sarvastivadas.

Although the Tao Te Ching originally used sanbao to mean " compassion ", " frugality ", and " humility ", the term was later used to translate the Three Jewels ( Buddha, Dharma, and Sangha ) in Chinese Buddhism, and to mean the Three Treasures ( jing, qi, and shen ) in Traditional Chinese Medicine.

Although an absolute creator god is absent in most forms of Buddhism, veneration or worship of the Buddha and other Buddhas does play a major role in all forms of Buddhism.

Although the day marks not just the birth of Shakyamuni Gautam Buddha, but also the day of Enlightenment, and Mahaparinirvana.

Although the Buddha lived some 2, 500 years ago and has already entered nirvana, he left the seed of liberation for all subsequent generations.