tag:blogger.com,1999:blog-76813644656742357682024-03-05T10:52:24.347-08:00Great BuddhaViplove Ukeyhttp://www.blogger.com/profile/09020001108102848733noreply@blogger.comBlogger139125tag:blogger.com,1999:blog-7681364465674235768.post-75533877204855741802011-09-03T00:51:00.001-07:002011-09-03T00:52:37.771-07:00AN AMAZING SCENE IN BURMA<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJ6Dcsw2UNQiw-r19fT2WZtHhg90vOrLV7zaci0KHikgHQD_6roj2uY1ywInJLyyjKk64Aq2uUE9pRJRc2nh_dyMWvae_xo2FbCen91NShNwmYFsa85HMWcSw8Wc1-Miqyydp6vTuDYfpE/s1600/1.gif"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;width: 400px; height: 197px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJ6Dcsw2UNQiw-r19fT2WZtHhg90vOrLV7zaci0KHikgHQD_6roj2uY1ywInJLyyjKk64Aq2uUE9pRJRc2nh_dyMWvae_xo2FbCen91NShNwmYFsa85HMWcSw8Wc1-Miqyydp6vTuDYfpE/s400/1.gif" alt="" id="BLOGGER_PHOTO_ID_5648038029072973490" border="0" /></a>
<br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTQ0obY_b491P4h3mT4uq9Vy1WQOtmkddrBs6W2rj5_LmR4iUuWyG3-wUHyZc8DyviHdCQWrbHPgLh-Dn8zzOuBALIrJl5eNBAwXhFgb8n4GVPzJ2mIUgQkMb2usfBv9pP7syM4n-4-Vab/s1600/3.gif"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;width: 197px; height: 400px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTQ0obY_b491P4h3mT4uq9Vy1WQOtmkddrBs6W2rj5_LmR4iUuWyG3-wUHyZc8DyviHdCQWrbHPgLh-Dn8zzOuBALIrJl5eNBAwXhFgb8n4GVPzJ2mIUgQkMb2usfBv9pP7syM4n-4-Vab/s400/3.gif" alt="" id="BLOGGER_PHOTO_ID_5648038032882048098" border="0" /></a>
<br />This is a picture of a rock formation near a lake in Burma ...
<br />The photo can only be taken on a specific day once a year when the sun rays touch the rocks at a certain angle.
<br />Nature is Great..
<br />Respect it & Protect the Nature & Wild Life.
<br />Viplove Ukeyhttp://www.blogger.com/profile/09020001108102848733noreply@blogger.com0tag:blogger.com,1999:blog-7681364465674235768.post-71809608696531073722009-04-14T03:17:00.000-07:002009-04-14T03:18:30.545-07:00Suffering: Causes and Solution-Middle WayAn important guiding principle of Buddhist practice is the Middle Way, which is said to have been discovered by Gautama Buddha prior to his enlightenment (bodhi). The Middle Way or Middle Path has several definitions:<br /><br /> 1. The practice of non-extremism: a path of moderation away from the extremes of self-indulgence and self-mortification<br /> 2. The middle ground between certain metaphysical views (e.g., that things ultimately either do or do not exist)<br /> 3. An explanation of Nirvana (perfect enlightenment), a state wherein it becomes clear that all dualities apparent in the world are delusory (see Seongcheol)<br /> 4. Another term for emptiness, the ultimate nature of all phenomena, lack of inherent existence, which avoids the extremes of permanence and nihilism or inherent existence and nothingnessViplove Ukeyhttp://www.blogger.com/profile/09020001108102848733noreply@blogger.com1tag:blogger.com,1999:blog-7681364465674235768.post-34107895159680077722009-04-14T03:14:00.000-07:002009-04-14T03:17:24.240-07:00Suffering: Causes and Solution-The Noble Eightfold PathThe Noble Eightfold Path, the fourth of the Buddha's Noble Truths, is the way to the cessation of suffering (dukkha). It has eight sections, each starting with the word samyak (Sanskrit, meaning correctly, properly, or well, frequently translated into English as right), and presented in three groups:<br /><br /> * Prajñā is the wisdom that purifies the mind, allowing it to attain spiritual insight into the true nature of all things. It includes:<br /><a href="http://en.wikipedia.org/wiki/File:Dharma_Wheel.svg" class="image" title="The Dharmachakra represents the Noble Eightfold Path."><img alt="" src="http://upload.wikimedia.org/wikipedia/commons/thumb/d/df/Dharma_Wheel.svg/180px-Dharma_Wheel.svg.png" class="thumbimage" width="180" border="0" height="180" /></a><br /> 1. dṛṣṭi (ditthi): viewing reality as it is, not just as it appears to be.<br /> 2. saṃkalpa (sankappa): intention of renunciation, freedom and harmlessness.<br /><br /> * Śīla is the ethics or morality, or abstention from unwholesome deeds. It includes:<br /><br /> 3. vāc (vāca): speaking in a truthful and non hurtful way<br /> 4. karman (kammanta): acting in a non harmful way<br /> 5. ājīvana (ājīva): a non harmful livelihood<br /><br /> * Samādhi is the mental discipline required to develop mastery over one’s own mind. This is done through the practice of various contemplative and meditative practices, and includes:<br /><br /> 6. vyāyāma (vāyāma): making an effort to improve<br /> 7. smṛti (sati): awareness see things for what they are with clear consciousness, being aware of the present reality within oneself, without any craving or aversion<br /> 8. samādhi (samādhi): correct meditation or concentration, explained as the first 4 dhyānas<br /><br />The practice of the Eightfold Path is understood in two ways, as requiring either simultaneous development (all eight items practiced in parallel), or as a progressive series of stages through which the practitioner moves, the culmination of one leading to the beginning of another.<br /><br />In the early sources (the four main Nikayas) the Eightfold Path is not generally taught to laypeople, and it is little known in the Far East.Viplove Ukeyhttp://www.blogger.com/profile/09020001108102848733noreply@blogger.com0tag:blogger.com,1999:blog-7681364465674235768.post-84037419122657848442009-04-14T03:12:00.002-07:002009-04-14T03:14:46.723-07:00Suffering: Causes and Solution-The Four Noble TruthsAccording to the Pali Tipitaka, the Four Noble Truths were the first teaching of Gautama Buddha after attaining Nirvana. They are sometimes considered as containing the essence of the Buddha's teachings and are presented in the manner of a medical diagnosis and remedial prescription – a style common at that time:<br /><br /> 1. Life as we know it ultimately is or leads to suffering (dukkha) in one way or another.<br /> 2. Suffering is caused by craving or attachments to worldly pleasures of all kinds. This is often expressed as a deluded clinging to a certain sense of existence, to selfhood, or to the things or phenomena that we consider the cause of happiness or unhappiness.<br /> 3. Suffering ends when craving ends, when one is freed from desire. This is achieved by eliminating all delusion, thereby reaching a liberated state of Enlightenment (bodhi);<br /> 4. Reaching this liberated state is achieved by following the path laid out by the Buddha.<br /><br />Described by early Western scholars, and taught as an introduction to Buddhism by some contemporary Mahayana teachers (e.g., the Dalai Lama).<br /><br />According to other interpretations by Buddhist teachers and scholars, lately recognized by some Western non-Buddhist scholars, the "truths" do not represent mere statements, but are categories or aspects that most worldly phenomena fall into, grouped in two:<br /><br /> 1. Suffering and causes of suffering<br /> 2. Cessation and the paths towards liberation from suffering.<br /><br />Thus, according to the Macmillan Encyclopedia of Buddhism they are<br /><br /> 1. "The noble truth that is suffering"<br /> 2. "The noble truth that is the arising of suffering"<br /> 3. "The noble truth that is the end of suffering"<br /> 4. "The noble truth that is the way leading to the end of suffering"<br /><br />The early teaching and the traditional Theravada understanding is that the Four Noble Truths are an advanced teaching for those who are ready for them. The Mahayana position is that they are a preliminary teaching for people not yet ready for the higher and more expansive Mahayana teachings. They are little known in the Far East.Viplove Ukeyhttp://www.blogger.com/profile/09020001108102848733noreply@blogger.com0tag:blogger.com,1999:blog-7681364465674235768.post-60672725383800423732009-04-14T03:12:00.001-07:002009-04-14T03:12:46.307-07:00The Cycle of SamsaraSentient beings crave pleasure and are averse to pain from birth to death. In being controlled by these attitudes, they perpetuate the cycle of conditioned existence and suffering (<span style="text-decoration: underline;">Samsara</span>), and produce the causes and conditions of the next rebirth after death. Each rebirth repeats this process in an involuntary cycle, which Buddhists strive to end by eradicating these causes and conditions, applying the methods laid out by the Buddha.Viplove Ukeyhttp://www.blogger.com/profile/09020001108102848733noreply@blogger.com0tag:blogger.com,1999:blog-7681364465674235768.post-11005345675477196072009-04-14T03:10:00.002-07:002009-04-14T03:12:04.961-07:00Rebirth in BuddhismRebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception to death. It is important to note, however, that Buddhism rejects concepts of a permanent self or an unchanging, eternal soul, as it is called in Christianity or even Hinduism. As there ultimately is no such thing as a self (anatta), rebirth in subsequent existences must rather be understood as the continuation of a dynamic, ever-changing process of "dependent arising" (Pratītyasamutpāda) determined by the laws of cause and effect (Karma) rather than that of one being, "jumping" from one existence to the next.<br /><br />Each rebirth takes place within one of five realms, according to Theravadins, or six according to other schools. These are further subdivided into 31 planes of existence:<br /><br /> 1. Naraka beings: those who live in one of many Narakas (Hells)<br /> 2. Animals: sharing some space with humans, but considered another type of life<br /> 3. Preta: Sometimes sharing some space with humans, but invisible to most people; an important variety is the hungry ghost<br /> 4. Human beings: one of the realms of rebirth in which attaining Nirvana is possible<br /> 5. Asuras: variously translated as lowly deities, demons, titans, antigods; not recognized by Theravada (Mahavihara) tradition as a separate realm.<br /> 6. Devas including Brahmas: variously translated as gods, deities, spirits, angels, or left untranslated<br /><br />Rebirths in some of the higher heavens, known as the Śuddhāvāsa Worlds (Pure Abodes), can be attained only by anāgāmis (non-returners). Rebirths in the arupa-dhatu (formless realms) can be attained only by those who can meditate on the arupa-jhānas.<br /><br />According to East Asian and Tibetan Buddhism, there is an intermediate state between one life and the next, but Theravada rejects this.Viplove Ukeyhttp://www.blogger.com/profile/09020001108102848733noreply@blogger.com0tag:blogger.com,1999:blog-7681364465674235768.post-91210465611751830412009-04-14T03:10:00.001-07:002009-04-30T11:10:02.848-07:00Wheel of life<a href="http://en.wikipedia.org/wiki/File:Bhavachakra.jpg" class="image" title="Traditional Tibetan Thangka depicting the "Wheel of Life" with its six realms"><img style="width: 420px; height: 308px;" alt="" src="http://upload.wikimedia.org/wikipedia/commons/thumb/2/21/Bhavachakra.jpg/200px-Bhavachakra.jpg" class="thumbimage" border="0" /></a>Viplove Ukeyhttp://www.blogger.com/profile/09020001108102848733noreply@blogger.com0tag:blogger.com,1999:blog-7681364465674235768.post-34677148552340287432009-04-14T03:08:00.000-07:002009-04-14T03:10:03.068-07:00Karma: Cause and EffectKarma (from Sanskrit: action, work) is the energy which drives Saṃsāra, the cycle of suffering and rebirth for each being. Good, skillful (Pāli: kusala) and bad, unskillful (Pāli: akusala) actions produce "seeds" in the mind which come to fruition either in this life or in a subsequent rebirth. avoidance of unwholesome actions and the cultivation of positive actions is called Śīla (from Sanskrit: ethical conduct).<br /><br />In Buddhism, Karma specifically refers to those actions (of body, speech, and mind) that spring from mental intent (Pāli: cetana), and which bring about a consequence (or fruit, Sanskrit: phala) or result (Pāli: vipāka). Every time a person acts there is some quality of intention at the base of the mind and it is that quality rather than the outward appearance of the action that determines its effect.<br />In Theravada Buddhism there is no divine salvation or forgiveness for one's Karma. Some Mahayana traditions hold different views. For example, the texts of certain Sutras (such as the Lotus Sutra, the Angulimaliya Sutra and the Nirvana Sutra) claim that reciting or merely hearing their texts can expunge great swathes of negative Karma. Similarly, the Japanese Pure Land teacher Genshin taught that Buddha Amitabha has the power to destroy the Karma that would otherwise bind one in Saṃsāra.Viplove Ukeyhttp://www.blogger.com/profile/09020001108102848733noreply@blogger.com1tag:blogger.com,1999:blog-7681364465674235768.post-73957954202253638442009-04-14T03:04:00.000-07:002009-04-14T03:05:27.025-07:00What are some Chinese Buddhist holidays and celebrations?<p class="Normalstil-01">1. Sakyamuni Buddha’s Birthday (Vesak Day) 8th April</p> <p class="Normalstil-01">2. Avalokitesvara Bodhisattva’s Birthday 19th February</p> <p class="Normalstil-01">3. Avalokitesvara Bodhisattva’s Enlightenment Day 19th June</p> <p class="Normalstil-01">4. Ullambana Festival – Buddha’s joyful Day 15th July</p> <p class="Normalstil-01">5. Ksitigarbha Bodhisattva’s Birthday 30th July</p> <p class="Normalstil-01">6. Avalokitesvara Bodhisattva’s Renunciation Day 19th September</p> <p class="Normalstil-01">7. Medicine Buddha’s Birthday 30th September</p> <p class="Normalstil-01">8. Amitabha Buddha’s Birthday 17th November</p> <p class="Normalstil-01">9. Sakyamuni Buddha’s Enlightenment Day 8th December</p> <p class="Normalstil-01">Note: The dates listed above all belong to the Chinese Lunar Calendar</p>Viplove Ukeyhttp://www.blogger.com/profile/09020001108102848733noreply@blogger.com0tag:blogger.com,1999:blog-7681364465674235768.post-91136895348680263332009-04-14T03:03:00.002-07:002009-04-14T03:04:27.506-07:00The Fundamental Concepts of Humanistic Buddhism<p class="Normalstil-01">Humanistic Buddhism is the integration of our spiritual practice into all aspects of our daily lives. Humanistic Buddhism has the following six characteristics.</p> <ol type="1"><li class="Normalstil-01" style="margin-top: 6pt;">Humanism/altruism </li><li class="Normalstil-01" style="margin-top: 6pt;">Emphasis on daily life as spiritual practice </li><li class="Normalstil-01" style="margin-top: 6pt;">Joyfulness </li><li class="Normalstil-01" style="margin-top: 6pt;">Timeliness </li><li class="Normalstil-01" style="margin-top: 6pt;">Universality of wanting to save all beings. </li></ol> <p class="Normalstil-01">It is difficult for people to see the relevance of Buddhism in their modern daily lives and how it adapts to the trends of the present age rather than merely following traditions blindly. Though Buddhism speaks of the past, present & future, it particularly highlights the universal welfare of the beings of this world and although Buddhism speaks of all beings of the ten-dhrama worlds, it reserves the most emphasis for humans. Through training and cultivating ourselves in this human world, enlightenment can be achieved.</p> <p class="Normalstil-01">Therefore, we should cherish our lives, and integrate the Buddhist practice in our daily lives. Some people perceive Buddhism as a religion removed from humanity. This perception of Buddhism is characterized by isolation, retreat to forests, self-concern and individualism it has lost its humanistic quality. It has reached the point that many who are interested in entering the gate dare no do so they hesitate as they peer in and wander about outside.</p> <p class="Normalstil-01">Humanistic Buddhism encompasses all of the Buddhist teachings from the time of the Buddha to the present – whether they are derived from the three traditions. The goal of Humanistic Buddhism is the Bodhisattva way to be an energetic, enlightened and endearing person who strives to help all sentient beings liberate themselves. Also, well as transforming our planet into a pureland of peace and bliss. Instead of committing all our energies in pursuing something in the future, why don’t we direct our efforts towards purifying our minds and bodies, right here and now in the present moment.</p> <p class="Normalstil-01">Humanistic Buddhism must focus more on issues of the world rather than on how to leave the world behind on caring for the living rather than for the dead on benefiting others rather than benefiting oneself and on universal salvation rather than cultivation for oneself only.</p> <p class="Normalstil-01">There are five points that help us in applying Humanistic Buddhism in our everyday living. Humanistic Buddhism is:</p> <ol type="1"><li class="Normalstil-01" style="margin-bottom: 6pt;">The practice of the five basic moral ethics (Five precepts) and ten virtues </li><li class="Normalstil-01" style="margin-bottom: 6pt;">To develop the four boundless vows of kindness, compassion, joy and equanimity </li><li class="Normalstil-01" style="margin-bottom: 6pt;">Applying the six paramitas and the four great Bodhisattva virtues – generosity amiable speech conduct beneficial to others co-operation </li><li class="Normalstil-01" style="margin-bottom: 6pt;">The understanding of cause, condition, effect, and consequence </li><li class="Normalstil-01" style="margin-bottom: 6pt;">Encompasses the teachings of Ch’an Pureland and the Middle Path. </li></ol> <p class="Normalstil-01">All of these demonstrate the changes brought about by conditional causation. Thus all phenomena in this world cannot exist without their corresponding causes and the conditions required. Furthermore, one of the central Buddhists tenets is essentially that each person is his own master.</p> <p class="Normalstil-01">If by “god,” however, one means one of a number of heavenly beings, then Buddhists do believe in these. In Buddhist cosmology there are six general realms of existence: devas, asuras, humans, animals, hungry ghosts, and hell-beings. (Buddhas have transcended these six realms.) Of the six, devas and asuras are most like deities. While their respective realms may be described as “heavens,” however, they do not exist beyond time and space. The primary difference between devas and asuras is that devas are peaceful while asuras are competitive and jealous.</p>Viplove Ukeyhttp://www.blogger.com/profile/09020001108102848733noreply@blogger.com0tag:blogger.com,1999:blog-7681364465674235768.post-30620022305758668412009-04-14T03:03:00.001-07:002009-04-14T03:03:36.085-07:00What offerings do Buddhists make and why?<p class="Normalstil-01">Most Buddhist altars display some sort of offering. Making offerings allows one to practice giving, express gratitude and respect, and reflect upon the life sustaining law of interdependence. A Buddhist offering is not a sacrifice it never involves killing and it is not given in order to please the Buddhas and Bodhisattvas. Rather, it is an act of veneration for the Triple Gem. As such, making an offering develops wholesomeness and positive karma. While tangible objects may be given in abundance, the most perfect gift is an honest and sincere heart. Some common offerings and their symbolic import are:</p> <ol type="1"><li class="Normalstil-01" style="margin-top: 6pt;">Flowers: Flowers are beautiful and fragrant. Yet, their splendour will not last forever, and as such they illustrate the impermanence of all things. </li><li class="Normalstil-01" style="margin-top: 6pt;">Fruit: Fruit is nutritious, as well as pleasing to the taste. It also represents the result of our spiritual cultivation and helps us be mindful of the law of cause and effect. </li><li class="Normalstil-01" style="margin-top: 6pt;">Grain: Grain is a basic dietary staple necessary to sustain life. </li><li class="Normalstil-01" style="margin-top: 6pt;">Incense: Aromatic incense purifies the atmosphere as well as the mind. Just as its fragrance travels afar, so do good deeds extend to the benefit of all. Burning incense also embodies the transience and dissolution of phenomena. </li><li class="Normalstil-01" style="margin-top: 6pt;">Light: Light extinguishes darkness in the same way that wisdom dispels ignorance. </li><li class="Normalstil-01" style="margin-top: 6pt;">Water: Water signifies the force of life and washes away impurities. </li></ol>Viplove Ukeyhttp://www.blogger.com/profile/09020001108102848733noreply@blogger.com0tag:blogger.com,1999:blog-7681364465674235768.post-65336046338475972982009-04-14T03:02:00.006-07:002012-04-08T01:38:59.815-07:00Why does Buddhism advocate a vegetarian diet for practicing Buddhists?<p><span class="Normalstil-01">A vegetarian diet is good for the health. Moreover, it inculcates the mind to be more compassionate toward all living beings. Buddhism advocates the love for all animals and respects their right to live. However, to be a Buddhist one does not have to be a vegetarian.</span></p>Viplove Ukeyhttp://www.blogger.com/profile/09020001108102848733noreply@blogger.com0tag:blogger.com,1999:blog-7681364465674235768.post-88945126552953870632009-04-14T03:02:00.003-07:002009-04-14T03:02:50.362-07:00What is the purpose of prayer beads?<p><span class="Normalstil-01">Prayer beads are used as a method of counting while chanting the names of Buddhas and Bodhisattvas, or the Dharani (mantra). Our sincerity in chanting while relying on prayer beads will help eradicate our random thoughts and purify our minds. Today, Buddhists wear prayer beads as an emblem of their dedication and belief in Buddhism.</span></p>Viplove Ukeyhttp://www.blogger.com/profile/09020001108102848733noreply@blogger.com0tag:blogger.com,1999:blog-7681364465674235768.post-28904988045148287242009-04-14T03:02:00.001-07:002009-04-14T03:02:28.000-07:00Why do people fold their palms?<p><span class="Normalstil-01">Folding the palms is a graceful gesture and a dignified way of greeting which originated in ancient India. By bringing the ten fingers together, we symbolically make all ten Dharma realms become one are reminded of the Buddha nature within every being. By folding the palms, we show respect to and concentrate our minds and our hearts upon the teachings of the Buddha.</span></p>Viplove Ukeyhttp://www.blogger.com/profile/09020001108102848733noreply@blogger.com0tag:blogger.com,1999:blog-7681364465674235768.post-42187749203615220492009-04-14T03:01:00.003-07:002012-04-08T01:40:23.017-07:00What is the importance of being vegetarian?<p><span class="Normalstil-01">Out of sincere respect for all life and the First Precept to refrain from killing, many Chinese Buddhists are vegetarian. Vegetarianism is consistent with the Buddhist concepts of universal interrelationship and rebirth. With the concept of rebirth humans may be other forms of life in their past and/or future lives, thus it follows that an animal could be a past and/or future next-of-kin. Thus, killing an animal could be seen as synonymous with destroying one’s own relatives. While the traditional Buddhist scriptures do not mandate vegetarianism, Fo Guang monastics must take a vow to not eat meat. Lay followers, however, are not required to do so. If not daily vegetarians, however, many Buddhists observe a vegetarian diet during retreats, Dharma functions, and holidays.</span> </p>Viplove Ukeyhttp://www.blogger.com/profile/09020001108102848733noreply@blogger.com0tag:blogger.com,1999:blog-7681364465674235768.post-73656493377509088582009-04-14T03:01:00.002-07:002009-04-14T03:02:07.420-07:00Why do Buddhists bow and prostrate to the Buddha?<p><span class="Normalstil-01">Bowing and prostration are humble expressions of respect and appreciation for the historical Buddha, our Teacher, who understood the Truth of the universe and our nature. Based upon his kindness and compassion to liberate all sentient beings from suffering, the Buddha serves as an excellent model for humanity. Therefore, in bowing before the Buddha, we are also reminded of our own Buddha nature. We humbly examine our mind, and renew our vow to remove any obstacles from our mind and life which prevent us from become a fully enlightened Buddha, manifesting the kindness compassion and wisdom our Teacher has shown to us, in order to benefit all sentient beings.</span></p>Viplove Ukeyhttp://www.blogger.com/profile/09020001108102848733noreply@blogger.com0tag:blogger.com,1999:blog-7681364465674235768.post-10690982412911264862009-04-14T03:00:00.004-07:002009-04-14T03:01:13.887-07:00What gestures of reverence do Buddhists use?<p class="Normalstil-01">Buddhists show their respect and veneration in a variety of ways. Particular gestures vary throughout the world depending upon cultural context and local custom. The symbolic means of reverence most frequently used by Fo Guang Buddhists are:</p> <ol type="1"><li class="Normalstil-01" style="margin-top: 6pt;">Palms pressed together at chest level. </li><li class="Normalstil-01" style="margin-top: 6pt;">Greeting and thanking others with the phrase “omitofo,” which is the Chinese pronunciation for Amitabha Buddha’s name. </li><li class="Normalstil-01" style="margin-top: 6pt;">Waving hello and good-bye with the lotus mudra (thumb and middle finger together to form the lotus bud with other fingers raised as petals and leaves). This is, in effect, a way of giving a lotus to others in recognition of their potential to become a Buddha. </li><li class="Normalstil-01" style="margin-top: 6pt;">Removing shoes and/or hat before entering shrines. </li><li class="Normalstil-01" style="margin-top: 6pt;">Only entering shrines through the side door the central opening is formally reserved for the master and monastics. (Chinese temples are frequently constructed with triple-opening entrances to various halls.) </li><li class="Normalstil-01" style="margin-top: 6pt;">Bowing to the Buddha and Bodhisattva images, monastics, and others. This action helps remove self-centeredness and symbolises one’s humility and respect. It is also a means to open within oneself the state of mind which an image or person represents. Doing so facilitates the development of those virtuous, qualities in one’s own life. Bowing is usually done either once of three times in succession three is a particularly auspicious number. </li><li class="Normalstil-01" style="margin-top: 6pt;">Prostrating before an image has the same significance as bowing, only more so. When a prostration is made, one is also prostration to the Buddha nature that lies deeply within him. </li></ol>Viplove Ukeyhttp://www.blogger.com/profile/09020001108102848733noreply@blogger.com0tag:blogger.com,1999:blog-7681364465674235768.post-58214089675471808912009-04-14T03:00:00.003-07:002009-04-14T03:00:50.127-07:00Why do Buddhists chant?<p><span class="Normalstil-01">Chanting gives the opportunity to learn, reinforce, and reflect upon various Buddhist teachings, as well as venerate Buddhas and Bodhisattvas and the virtues they embody. There are many different chants, the texts of which are usually either entire sutras (teachings of the Buddha). Dharanis (essences of sutras), mantras (short symbolic phrases), or the names of particular Buddhas and Bodhisattvas. Times for chanting vary, but monastic generally chant each morning and evening. Chanting is often an integral part of Buddhist ceremonies. Special chanting services provide participants with an extended period of spiritual cultivation through chanting.</span></p>Viplove Ukeyhttp://www.blogger.com/profile/09020001108102848733noreply@blogger.com0tag:blogger.com,1999:blog-7681364465674235768.post-76342439843232199152009-04-14T03:00:00.001-07:002009-04-14T03:00:28.257-07:00Why do Buddhists meditate?<p class="Normalstil-01">Meditation is an effective means for cultivating a calm and focused mind. It is an important part of the mental development. Buddhists believe is necessary to gaining wisdom and enlightenment. Buddhas and Bodhisattvas are often portrayed in meditative states. There are various types of meditation, most of which essentially emphasise concentration on an object or concept, as well as correct posture and awareness of breathing. One meditative school of Buddhism is Ch’an (commonly known in Western society by its Japanese term “Zen”). It is based on intuitive insight and spontaneous enlightenment.</p> <p class="Normalstil-01">Fo Guang Buddhists follow what is called mindfulness and insight meditation. Central to this practice is first observing the mind – how it works, what it thinks – and then learning to let go of its thoughts without being hindered by emotional baggage. This does not mean repressing thoughts and emotions, but rather observing, accepting, and moving on. It may be done sitting, standing, walking, or while doing chores.</p> <p class="Normalstil-01">To discount some misconceptions of Buddhist meditation: It is not a state of non-doing, dreaming, or hypnosis, and it does not strive to make the mind blank.</p> <p class="Normalstil-01">Daily practice of meditation is most beneficial, even if only done for ten minutes at a time.</p>Viplove Ukeyhttp://www.blogger.com/profile/09020001108102848733noreply@blogger.com3tag:blogger.com,1999:blog-7681364465674235768.post-57722575221732618732009-04-14T02:58:00.004-07:002009-04-14T03:00:00.669-07:00What is the significance of prayer to Buddhists?<p><span class="Normalstil-01">Prayers allow one to repent past transgressions and vow not to repeat them. They are also a means of ritually communicating with Buddhas and Bodhisattvas. While there are no prescribed times of prayer, Buddhists usually pray daily in the morning and/or evening, as well as before meals. Many Buddhists use prayer beads as a guide when reciting Buddha’s name. The 108 beads on a traditional rosary are often divided into four sections of 27 beads, with each section being marked by a smaller bead. The tied off ends of some rosaries have three little beads together signifying the Triple Gem. The cord stringing all the beads together can be said to represent the strength of the Buddha’s teachings. Prayer bracelets of fewer than 108 beads are also frequently used.</span></p>Viplove Ukeyhttp://www.blogger.com/profile/09020001108102848733noreply@blogger.com0tag:blogger.com,1999:blog-7681364465674235768.post-12276043941373022242009-04-14T02:58:00.003-07:002009-04-14T02:58:54.172-07:00Is there a Buddhist holy book?<p><span class="Normalstil-01">There are numerous Buddhist scriptures. They are traditionally divided into three “baskets” or categories called the Tripitaka: the Sutras (teachings of Sakyamuni Buddha), the Vinaya (rules for monastic life), and the Abhidharma (Buddhist philosophy and psychology). Monasteries usually have a sutra library available for self-study. The traditional scriptures were originally written in Pali or Sanskrit a few hundred years after Sakyamuni Buddha entered Nirvana.</span></p>Viplove Ukeyhttp://www.blogger.com/profile/09020001108102848733noreply@blogger.com0tag:blogger.com,1999:blog-7681364465674235768.post-28590690497608594762009-04-14T02:58:00.001-07:002009-04-14T02:58:34.975-07:00What is the Buddhist concept of rebirth?<p><span class="Normalstil-01">Buddhists view death as exiting one realm of existence and entering another. The cycle of rebirth into countless lives continues until final enlightenment and Nirvana occurs. Rebirth is not the same as reincarnation, as Buddhists do not perceive an eternal soul, which migrates to a new physical form. Rather, the body and mind are continually changing death is merely another change. While body and mind are impermanent, they are also interrelated throughout time and space. Every voluntary action produced by one’s body, speech, and mind will have consequences, either in the current life or a future one. This is the principle of karma and it incorporates what Buddhists know as the Law of Cause and Effect. Karma is thus a system of ethics, which maintains that good deeds result in positive effects, while bad deeds produce negative results. If a voluntary action is said to be a seed, then the outcome is the fruits.</span></p>Viplove Ukeyhttp://www.blogger.com/profile/09020001108102848733noreply@blogger.com0tag:blogger.com,1999:blog-7681364465674235768.post-84580187083654740092009-04-14T02:57:00.002-07:002009-04-14T02:58:13.082-07:00What is the dot on the forehead of many figures?<p class="Normalstil-01">This is one of the thirty-two special characteristics of a Buddha or one on the immediate threshold of becoming a Buddha (i.e., a Bodhisattva).</p> <p class="Normalstil-01">The dot is sometimes likened to a cosmic eye from which emanates the light of wisdom, or a third eye signifying the Buddha’s or Bodhisattva’s supreme insight. It can also be shown as a curl of white hair in the centre of the brow. Long earlobes are another prominent trait. It may have its origins in the ancient custom of Indian royalty wearing lobe-stretching earrings.</p> <p class="Normalstil-01">As Sakyamuni Buddha was originally a royal prince, he most likely had worn such adornment. In both Chinese and Buddhist cultures, long earlobes are equated with longevity.</p> <p class="Normalstil-01">Other Buddha characteristics include: a sauvastika on the chest, three folds on the neck, long arms, curly hair which forms a top knot, and a Dharma wheel on the palms and/or soles of the feet.</p>Viplove Ukeyhttp://www.blogger.com/profile/09020001108102848733noreply@blogger.com2tag:blogger.com,1999:blog-7681364465674235768.post-57680932840399238102009-04-14T02:57:00.001-07:002009-04-14T02:57:49.105-07:00Why is the sign found on the chest of many Buddha statues?<p class="Normalstil-01">This is called a Sauvastika Sign. This ancient sign is infused with a variety of symbolic meanings, particularly lightning, the sun, the power to overcome evil, and universality. The arms of the Buddhist sauvastika point in the counter clockwise direction and the sign is always in an upright “+” position.</p> <p class="Normalstil-01">The Buddhist sauvastika is NOT related to the Nazi swastika, which can be recognised by its arms pointing clockwise and the sign being tilted in an “x” position. The Buddhist sauvastika does not carry any implication of hatred and destruction.</p>Viplove Ukeyhttp://www.blogger.com/profile/09020001108102848733noreply@blogger.com0tag:blogger.com,1999:blog-7681364465674235768.post-68757402136239470122009-04-14T02:56:00.002-07:002009-04-14T02:57:01.626-07:00Why do Buddhist figures have different hand gestures and body postures?<p><span class="Normalstil-01">Hand gestures, or mudras, are a type of non-verbal communication. They convey specific Buddhist concepts, teachings, and events in Sakyamuni’s life in a way more profound than if expressed through words. Postures—whether seated, standing, or reclining – are also symbolically charged.</span></p>Viplove Ukeyhttp://www.blogger.com/profile/09020001108102848733noreply@blogger.com0