The Teaching of the Buddha was not written down by Himself. Immediately after his death, the first Council of his disciples took place in 477 B.C. and all his Discourses were fixed and the ground plan was laid for the Pall-Canon. There was a second Council and third Council (377 and 343 B.C.) and the discourses were sorted into different collections called Pitakas, namely the Sutta Pitaka which contains the discourses of the Buddha, the Vinaya Pitaka which contains the rules and regulations of the Holy Brotherhood, and many centuries later the Abhidhamma Pitaka was added which contains expositions of a scholastic nature of the two first Pitakas.
From the "Asoka Pillars" we learn that King Asoka of India sent forth his missionaries to all provinces of the Empire and then to the neighboring Kingdom of Ceylon, Kashmir and Tibet in the North, to Persia, Antioch and Egypt and Greece in the West. King Asoka called a council which was the Third Council, and the Pali-Canon was revised and confined. After his death, Buddhism split into two different schools, namely Hinayana or the Lesser Vehicles and the Mahayana or the Greater Vehicles. Hinayana is the orthodox, based upon the Pali scripture. This school tries to preserve the original doctrines, and nowadays is practiced in Ceylon, Burma, Thailand, Laos and Cambodia. While, Mahayana is an enlargement and further development of the original doctrine and based on the Sanskrit scripture translated from the Pali Text and modifies some doctrinal principles in order to adapt its teaching to local environment and to interpret Buddhism by laying a stress on some philosophical points of view. This is believed in Tibet, Korea, Japan, Sikhim, Bhutan, Mongolia, and Vietnam.
Buddhism was first introduced into Thailand as Hinayana Buddhism in about 329 B.C., later in about 700 A.D., Mahayana Buddhism came. However, in 1000 A.D. Hinnayana was again re-introduced from Burma. In 1253 A.D., Thai Buddhist Monks went to Ceylon and brought back with them the Pali scripts. They also invited the Ceylonese Monks to Thailand. Ever since then all Kings of Thailand embraced Hinayana Buddhism which then became the National Religion.
Lord Buddha formulated his Doctrine of Misery and Salvation from it in four theses, called the Four Noble Truths. They are:
1) The Noble Truth of Suffering: Rebirth, old age, disease, death, sorrow, lamentation, pain, grief and despair, association with objects we dislike, separation from objects we love, not to obtain what one desires cause suffering. There are also many happy hours and pleasure in a man’s life-time, but according to the law of nature, they are impermanent and these last only for a short time and vanish into nothing. Only sorrow, lamentation, pain, grief and despair are left by them behind.
2) The Noble Truth of The Arising of Suffering: The Threefold Cravings lead every being from birth to birth and is accompanied by joy and lust, seeking its gratification here and there, namely: Sensual Craving, Craving for Existence and Craving for Wealth and Power. There is also a sixfold craving, namely, the eye craves for forms, the ear craves for sounds, the nose craves for odors, the tongue craves for taste, the body craves for objects, and the mind craves for nouns, dreams or illusions. These Cravings and ignorance of the law of nature are the condition of origin of individual sufferings.
3) The Noble Truth of the Cessation of Sufferings: The condition of cessation of suffering is the complete fading away and extinction of this three fold craving, forsaking it and giving it up, the liberation and detachment from it. The condition of mind of a person who has been giving up this threefold cravings or this sixfold craving together with ignorance can realize Nibbana (or the Extinction of the Cravings.)
4) The Noble Truth of The Path leading to the Cessation of Suffering: It is the Noble Eightfold Path (or the Middle Path because it avoids the two extremes of sensual pleasure and self-mortification), that leads to the Cessation of Sufferings.
To weed out cravings and ignorance, these two chief evil-doers of individual existence and to overcome rebirth, old age, disease, death, sorrows, lamentation, pain, grief and despair, to make an end of this whole mass of misery and thus to attain Nibbana, Liberation and Salvation one should practice the Noble Eightfold Path (or the Middle Path)
I have to skip some part. but here below is the basic practice which most of buddhist always try to do the best they can.
Some Practice and Rules:
The Five Rules Morality (Pancha Sila) for laity, namely, abstention from: 1) Killing any living being, 2) Stealing, 3) Adultery, 4) Lying, and 5) Drinking Intoxicating Drinks.
The Eight Rules of Morality on Buddhist Holy Day, especially for older people, namely, abstention from: 1) Killing any living being, 2) Stealing, 3) Adultery, 4) Lying, 5) Drinking Intoxicating Drinks, 6) Eating after midday, 7) Dancing, Singing, Music, Stage-plays, Garlands, Perfume, Cosmetics, ornament and 8) Using luxurious beds.
In addition to the above, namely, the Eight Rules for Older People, the novices practice Ten Rules for Novices and the monks practice 227 other Rules."
So far the explanation on Buddhism in the "Traveller’s Guide to Thailand", published by the Tourism Authority of Thailand.
Part 2
Law of Cause and Effect
The third universal truth explained by the Buddha is that there is continuous changes due to the law of cause and effect. This is the same law of cause and effect found in every modern science textbook. In this way, science and Buddhism are alike.
The law of cause and effect is known as karma. Nothing ever happens to us unless we deserves it. We receive exactly what we earn, whether it is good or bad. We are the way we are now due to the things we have done in the past. Our thoughts and actions determine the kind of life we can have. If we do good things, in the future good things will happen to us. If we do bad things, in the future bad things will happen to us. Every moment we create new karma by what we say, do, and think. If we understand this, we do not need to fear karma. It becomes our friend. It teaches us to create a bright future.
The Buddha said,
"The kind of seed sown
will produce that kind of fruit.
Those who do good will reap good results.
Those who do evil will reap evil results.
If you carefully plant a good seed,
You will joyfully gather good fruit."
Dhammapada
Here is one of 5 precepts that concearns with human life everyday
No lying
Being honest brings peace into the world. When there is a misunderstanding, the best thing is to talk it over. This precept includes no gossip, no back-biting, no harsh words and no idle speech.
THANK YOU FOR READING MY BLOG 
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bpgjohn
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Jan 12 @ 11:05AM
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thank you for sharing that with us as i understansd it the one of the reasons for suffering is "clinging and grasping" wich inturn turns the weel of sorrow or rebirth
thank you and namaste
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BandTMom
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Jan 12 @ 11:24AM
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as i understansd it the one of the reasons for suffering is "clinging and grasping" wich inturn turns the weel of sorrow or rebirth
Yes, clinging and grasping are what keep us in this samsara existence.
Nice blog..
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sweetxy
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Jan 12 @ 11:40AM
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You all very wellcome!
Thank you for reading and comments 
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honesty2laughter
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Jan 12 @ 11:54AM
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Sweet Nice read hugs G/F Happy New Year's and thanks for the nice blog  As always God Bless Bonnie
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sweetxy
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Jan 12 @ 12:25PM
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I posted what really more matters to our life and that's all our buddhism in Thailand could do but when the teaching really has assorbed in your mind then you can go for the higher levels of praticing.
I once dedicate my time for 7 days to be a practice nun with my sister and our girlfriends who off from office to be in a very peacful place I once had in dream and it's amazing I finally able to be there then I practice there for a week,meditation is the main thing for us ,make your mind pure and pure to get our job done so great, strenghten the secret power which rarely happen to you .We ate just one meal each day, I had very big meal to have it last for the whole day.and no meat no fish no soy milk, We help the nuns cook every morning. We dont sleep on the saft pillow, no matress but the simplle natural mat on clean floor,sure it clean because we don't wear shoes inside the the place we live in.We get up at 3 am everyday to make maditation Vipassana Kummathan(sorry this word mix Thai and bali)..The weather was very cold we had great effort to get through 7 days without troubles and still healthy.
I'm not crazy but I wish i could have chance to do that again in aplace where is very safe for women,We believe that any meritdeal with religion might reduce the sin we have made intentionly or uninentionly.The pureness of mind is the bliss of Buddhism practicing for me.
I still love music I don't think that i can get to high level even I should.I'm just normal but only special sometimes when i want to.
Thanks for reading 
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yashaenka
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Jan 12 @ 2:41PM
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Very good and concise overview the only thing left out was the Hinayana already being in China for hundreds of years before the Mahayana arrival in 1AD.
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sweetxy
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Jan 15 @ 11:16PM
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My memory not so good and the translation of religion language is very hard for me to do from my original to english, words won't fit in simple compliment, Thank you yashaenka
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sweetxy
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Jul 7 @ 5:01PM
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Note about the Buddhist year in Thai system:
The first Buddhist year in Thai system was started one year after the death of the Buddha. Therefore, to find the Christian year or century (AD) please deduct 543 from the Buddhist year or century. For example, the first Buddhist year equals the 543th BC; the first Buddhist century (1-99 Buddhist years) equals 543-444 BC; the 7th Buddhist century (700-799 Buddhist years) equals 157-256 AD. But the system in India was started immidiately after the Budda's death.
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) Buddhism in Indo-China Peninsula
As has been already pointed out, a group of missionary bhikkhus was sent by King Asoka to remote countries of the Indo-China peninsula. This was conducted by Venerable Sona and Uttara. In the course of their journey by land from India they must have passed Burma first before going on to other south-eastern countries. In Thailand the antiquities at the town of Nakhon Pathom, 50 kilometres west of Bangkok, seems to give practical evidence as to where Buddhism was first settled down. These include stone inscriptions, Buddha Images, the Buddha’s Foot-prints and the great Pagoda itself which, stripped of its later-constructed top, would be of the same design as the “Stupas” of that Great King Asoka at the town of Sanchi in India.
It was at first doubtful how the missionary bhikkhus managed to make themselves understood by the people of the place where they landed or reached. But in the case of the two holy ones who arrived Thailand at that time, it was rather fortunate for them that there had been Indian traders and refugees living all along the Malay and Indo-China Peninsulas. Some of these Indian tribes were known to have fled from Asoka’s invasion before he was converted to Buddhism by the horrors of war. Thus it was not without reason to say that the first preaching of the Message would be at first among the Indian themselves and then through these Indians interpreters to the people of the country who were supposed to be at that time a racial stock of people known as the Mons or Lawas.
Fu-Nan Period
We have learnt how Buddhism prospered in the Indo-China Peninsula which to some extent may be rightly called “Suvannaphumi” (lit. the Golden Land). The inhabitants of this region at that time, however, were supposed to be the Mons or Cambodia or “Lawa”, whose superiors or rulers were either the Indians themselves or of Indian blood or lineage by marriage. From this fact it was certain that Indian culture and civilization were prevailing all over the land. Thus to the exclusion of the north-east which i9s now the Northern part of Vietnam, Theravada Buddhism had spread all over the Indo-China Peninsula and when in course of time the Burmese and the Thais evacuated from Tibet and Yunnan, they were also impressed and later on adopted it as their religion.
With the rise of Mahayana school in India in the sixth Buddhist century, missionaries were sent abroad both by sea and by land. Travelling by land they made their journey through Bengal and Burma, while in their voyage they first landed at the Malay Peninsula and Sumatra where they made the second part of their voyage to Cambodia. Also during this time there arose a “Fu-Nan” or Phanom Kingdom covering the land of Cambodia, and also the north-eastern and the central part of the Thailand. The people of this Fu-Nan Kingdom were known to profess the two schools of Buddhism were known to profess the two schools of Buddhism viz. the Theravada and Mahayana. So much so that in the tenth Buddhist century some Fu-Nan bhikkhus were recorded to have gone forth to China for the purpose of studying and translating the Buddhist texts there. Of these courageous bhikkhus, the well-known were Sanghapala and Mandarasena.
But the Fu-Nan Kingdom was, in the eleventh Buddhist century, on the decline and then overrun and defeated by one of here own colonies, the Jen-la kingdom. This also brought about a stop, if not a deterioration, in the progress of Buddhism of this land.
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Nan-Chao Period
Towards the close of the seventh Buddhist century the Thais, in constant conflict with the Chinese, chose to migrate southwards to the Indo-China Peninsula. Then there arose a Thai King whose name was Pi-lok, who founded the Nan-Chao Kingdom which lasted five centuries with its capital at the town of Ta-Li-Foo. It was during this time when Mahayana Buddhism, upheld by the “Tang” dynasty of China, was believed to flourish also in Thailand. One of the tributes paid to a king of the “Sung” dynasty was known to be a text of “Prajna-Paramita-Sutta”, which of course was especially one of Mahayana Suttas.
But in the following century (the eighteenth Buddhist century) Nan-Chao Kingdom was overrun by Kublaikhan’s army. This was the cause of further migration southward of the free-spirited Thais and they consequently came into contact with their compatriots who had settled down in the Indo-China Peninsula before that time.
Chiang-San Period
The Chiang-San or Yo-nok, the sixteenth – twenty-first Buddhist century, was founded in the sixteenth Buddhist century by the Thais migrating from their “Ai-Lao” Kingdom. They seemed, however, to have at this time a more cosmopolitan outlook in their religious beliefs, for while some were known to be still ardent supporters of Buddhism of their former Kingdom (Ai-Lao), others adhered strongly to the Theravada of the Mons, others Mahayana of Cambodia and still others Mahayana of the Nan-Chao Kingdom. But in course of time, some parts of the Kingdom were under the suzerainty of the Burmese, who had been used to adopting and re-adopting various faiths that reached their land. They, as well as the Thais, first professed Theravada Buddhism of the Mons and then changed to the Mantarayana sect of Mahayana school which reached Burma from Bengal in India. Then in the sixteenth Buddhist century, when King Anoradha of Burma re-adopted the former Theravada as his faith, seat of Buddhism was then at the town of Phu-Kam (or Pagan) where Theravada Buddhism had had her golden days. This led to a misunderstanding by some historians who concluded that the Buddhism belonged to another system of thought and practice and thus incorrectly named it “Theravada in the Pagan Style”. In fact it was no other than the former School of the Mons which had once been on the decline and was afterwards revived during the great king Anoradha’s reign.
Due to his mighty
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