Most people when they first encounter Buddhism are not aware of the different traditions and the schools that belong to those traditions. The three major traditions are Theravada, Mahayana, and Vajrayana.

1. Theravada

This is the earliest form of Buddhism. Thera means 'old' and 'vada' means school; the word is sometimes translated as 'The Teaching of the Elders'. Its main scriptures are contained in the Pali canon, which was written down in the first century BCE. This contains the essential teachings of the Buddha, rules for monastic life and philosophical and psychological analyses. Through the sangha (the Buddhist community of monks and nuns), the basic doctrines and practices are preserved. Both 'calm' meditation (samatha) and 'insight' meditation (vipassana) are practiced within this school but there is more emphasis on the latter.

2. Mahayana

This school of Buddhism developed out of the Theravada between 100 BCE and 100 CE. It regarded the Theravada school as 'the lesser vehicle' (Hinayana) and themselves as 'the Great Vehicle' (Mahayana). They regarded striving to win enlightenment for oneself was a selfish act and replaced it with the 'Bodhisattva ideal'. In this is the idea that one's primary objective is not to win enlightenment for oneself but to help all sentient beings first. Although compassion is a key virtue in all schools of Buddhism, in the Mahayana tradition it gains particular prominence. Out of compassion, the Bodhisattva finds the best means possible to capture the hearts of people and lead them to nibbana, postponing his own entry time and time again. The role of Bodhisattvas then became more and more significant as Mahayana developed. Avalokitesvara, the Bodhisattva of Compassion, became a particular focus for veneration.

The following schools - although they are quite different - come under the broad umbrella of Mahayana.

Pure Land

This school of Buddhism arose in China in about the fifth century CE, later spreading to Japan. The starting point were the Sukhavativyuha scriptures which described a Western Paradise (Sukhavati) or Pure Land. The aspiration of Pure Land Buddhists is to obtain rebirth in the Pure Land, presided over by Amitabha Buddha (the Buddha of Infinite Light). Faith in Amitabha is demonstrated through the recitation of the following mantra: Namu Amida Butsu ('Hail to Amitabha Buddha'). It is believed that recitation of this mantra ten times with genuine faith will guarantee entry into the Pure Land on death.

Ch'an/Zen

The words Ch'an in China and Zen in Japanese derive from the Sanskrit word dhyana meaning meditation. It's not surprising that meditation is a prime characteristic of this school of Buddhism. The founder of Zen was Bodhidharma, an Indian monk who traveled to China in the sixth century CE. For Bodhidharma, the experiential dimension was the most important so we find in Zen Buddhism a rejection of the scriptures for more direct methods of gaining insight. This included giving much more emphasis to the master and disciple relationship. Traditionally, zen masters have used koans (riddles that have no logical answer; for example, What was your face before your parents were born?) and mondos (questions and answers) which, as with koans, defy logic. The idea behind these is to jolt the mind out of its habitual thought processes into satori (a flash of insight in to the true nature of reality). The idea is to let the pure mind, the Buddha nature within, reveal itself. The practice of sitting meditation (zazen) is seen as crucial to this process. It is often referred to as 'just sitting'.

Nichiren

In the thirteenth century a Japanese monk named Nichiren (1222-1282) was responsible for bringing a new perspective to the practice of Buddhism. The focus for this practice came to rest on reciting Nam-myoho-renge-kyo, which can be roughly translated as 'Honor to the Lotus Sutra of the True Teaching'. Nichiren believed that the essence of the Buddha's teachings resided in the Lotus Sutra, a key text of Mahayana Buddhism.

Today, Nichiren Buddhism is practiced worldwide by millions of people and its key focus for devotion is accessible to all. Traditionally, mornings and evenings, adherents will chant in front of a scroll known as the Gohonzon on which the Nam-myoho-renge-kyo is inscribed. This practice is known as Gongyo ('diligent practice'). There are a number of different schools of Nichiren Buddhism, each with their own distinctive flavor. These include Nichiren Shu, Soka Gakkai and Nichiren Shoshu. There are many centers worldwide where Nichiren Buddhism can be practiced, including Japan, USA, UK and Australia.

3. Vajrayana

Buddhism did not reach Tibet until about the middle of the seventh century CE. The impact of Padmasambhava, an Indian saint, was substantial but Buddhism failed to gain a permanent foothold until the eleventh century.

In time four distinct schools of Tibetan developed:

The Nyingma-pa ('Old School')

This school stems from Padmasambhava, a Tibetan master, and relies on very early esoteric scriptures known as tantras. In this school there is a good deal of emphasis placed on meditation.

The Kagyu-pa ('Speech School')

As its translation suggests, this is an oral tradition which is very much concerned with the experiential dimension of meditation. Its most famous exponent was Milarepa, an eleventh century mystic who meditated for many years in ice-cold Tibetan mountain caves before eventually reaching enlightenment.

The Sakya-pa ('Tawny Earth School')

'Tawny earth' was the name of the monastery where this school was based.

This school very much represents the scholarly tradition. It was founded in 1073 CE by a layman named Konchol Gyelpo.

The Gelug-pa ('Virtuous Ones School')

This school emerged in the fourteenth century and was founded by Tsongkhapa who was renowned for both his scholasticism and his virtue. Followers of the Gelug school are also sometimes referred to as 'the yellow hats' (in contrast to 'the red hats' of the Nyingma school).

The Dalai Lama heads the Gelug school and is regarded as the embodiment of Chenrezig, The Bodhisattva of Compassion (the equivalent of Avalokitesvara). He is therefore regarded as the spiritual leader of Tibetan Buddhism. However, he also has a political role which has become even more significant since the Chinese invasion of Tibet in 1950 and the Dalai Lama's subsequent exile since 1959.

A more recent school within the Vajrayana tradition is:

The New Kadampa Tradition

The New Kadampa Tradition (NKT) of Buddhism has its base at the Manjushri Buddhist Center in Cumbria, UK. There are many other centers worldwide. The spiritual leader of this tradition is Geshe Kelsang Gyatso, a Tibetan Buddhist Master who came to England in 1977.

The school derives from the teachings of an eleventh century Indian Buddhist master named Atisha, who traveled to Tibet to spread the Buddhist doctrines. The tradition of Buddhism he developed came to be known as Kadampa, 'ka' meaning word and 'dam' meaning 'the stages of the path to enlightenment' known as Lamrim. His teachings were passed on orally and were adopted throughout Asia.

The teachings of the NKT are very much in line with traditional Mahayana and Vajrayana teachings but have their own distinctive flavor. Its emphasis on integrating the Buddha's teachings into one's daily life gives it a very real, practical advantage for developing your spirituality. In accordance with the Bodhisattva ideal (winning enlightenment so that you can ultimately be of benefit to others) is highlighted, along with cherishing others and the significance of compassion. It also explains the importance of the human rebirth, and the opportunities it affords for spiritual progress and fulfillment, something denied rebirth in the other realms of samsara.