Buddhism and Meditation | Buddhist eBook, Dhamma, Calendar Buddhist, Jataka, Happy Married Life

How to be Happy Married Life

2011-10-14T10:53:00.000+07:00

In a true marriage, a man and a woman think more of the partnership than they do of themselves. A feeling of security and contentment comes from mutual efforts. Impatience and misunderstanding are responsible for most family problems

"An archaeologist is the best husband a woman can have. The older she gets, the more interested he is in her." (Agatha Christie)

A wife is not her husband's servant. She deserves respect as an equal. Thougt a husband has the bread winner's duties, helping out with household chores does not demean a husband's masculinity. At the same time, a nagging and grumpy wife is not going to make up for shortages in the home.

Neither will her suspicion of her husband help to make a happy marriage. "If you want your wife to listen to you, talk to another woman." If her husband has shortcomings, only tolerance and kind words will get him to see light. Right understanding and moral conduct are the practical side of wisdom.

"Women fall in love through their ears and men through their eyes." (Woodrow Wyatt)

Marriage is a blessing but many people turn their married lives into a curse. Poverty is not the main cause of an unhappy married life. Both husband and wife must learn to share the pleasure and pain of everything in their daily lives

"Women are never stronger than when they arm themselves with their weakness." (Madame du Deffand)

Mutual understanding is the secret of a happy family life. The intrinsic characteristic of a person is difficult to change simply by acusing or blaming. "A poor man who marries a wealthy woman gets a ruler and not a wife." Husband and wife who have different characters, can live together through understanding their differences and acting wisely

"Marriage is neither heaven nor hell; it is simply purgatory." (Abraham Lincoln)

Get for FREE this ebook: "A Happy Married Life"

Author of "VEN. DR. K SRI DHAMMANANDA"

Buddha's Brain: The Practical Neuroscience of Happiness, Love, and Wisdom

2010-09-12T00:30:00.003+07:00

The Buddha and other great teachers were born with brains built essentially like anyone else's and then they changed their brains in ways that changed the world.

Buddha's Brain
"If you can change your brain,
you can change your life"

Science is now revealing how the flow of thoughts actually sculpts the brain. By combining breakthroughs in neuroscience with insights from thousands of years contemplative practice, you, too, can use your mind to shape your brain for greater happiness, love, and wisdom.

Buddha's Brain draws on the latest research to show how to stimulate and strengthen your brain for more fulfilling relationships, a deeper spiritual life, and a greater sense of inner confidence and worth. You'll learn how to activate the brain states of calm, joy, and compassion instead of worry, sorrow, and anger. This cear, down-to-earth book is filled with practical tools and skills that you can use in daily life to tap the unused potential of your brain and rewire it over time for greater well-being and peace of mind.

Buddha's Brain book consists of 10 Chapters divided into three sections include:
- Part One - The Causes of Suffering
- Part Two - Happiness

- Part Three - Love

“I wish I had a science teacher like Rick Hanson when I went to school. Buddha’s Brain is at once fun, fascinating, and profound. It not only shows us effective ways to develop real happiness in our lives, but also explains physiologically how and why they work. As Dr. Hanson instructs us to do with positive experiences, take in all the good information this book offers and savor it.”
James Baraz, author of Awakening Joy and cofounder of Spirit Rock Meditation Center

“With the mind of a scientist, the perspective of a psychologist, and the wise heart of a parent and devoted meditator, Rick Hanson has created a guide for all of us who want to learn about and apply the scintillating new research that embraces neurology, psychology and authentic spiritual inquiry. Up-to-date discoveries combined with state-of-the-art practices make this book an engaging read. Buddha’s Brain is at the top of my list!”
Richard A. Heckler, Ph.D., assistant professor at John F. Kennedy University, Pleasant Hill, CA

SAVOR - Mindful Eating, Mindful Life

2010-03-31T11:36:00.002+07:00

Common sense tells us that to lose weight, we must eat less and exercise more. But somehow we get stalled. We start on a weight-loss program with good intentions but cannot stay on track. Neither the countless fad diets, nor the annual spending of $50 billion on weight loss helps us feel better or lose weight.

Too many of us are in a cycle of shame and guilt. We spend countless hours worrying about what we ate or if we exercised enough, blaming ourselves for actions that we can't undo. We are stuck in the past and unable to live in the present—that moment in which we do have the power to make changes in our lives.

With Savor, world-renowned Zen master Thich Nhat Hanh and Harvard nutritionist Dr. Lilian Cheung show us how to end our struggles with weight once and for all.

Offering practical tools, including personalized goal setting, a detailed nutrition guide, and a mindful living plan, the authors help us to uncover the roots of our habits and then guide us as we transform our actions. Savor teaches us how to easily adopt the practice of mindfulness and integrate it into eating, exercise, and all facets of our daily life, so that being conscious and present becomes a core part of our being.

It is the awareness of the present moment, the realization of why we do what we do, that enables us to stop feeling bad and start changing our behavior. Savor not only helps us achieve the healthy weight and well-being we seek, but it also brings to the surface the rich abundance of life available to us in every moment.

Technorati Tags: Weight Loss, Nutrition, Mindful Eating, Mindful Life

Buddhism and Science

2009-05-21T08:34:00.004+07:00

Beginning in the nineteenth century and continuing to the present day, both Buddhists and admirers of Buddhism have proclaimed the compatibility of Buddhism and science. Their assertions have ranged from modest claims about the efficacy of meditation for mental health to grander declarations that the Buddha himself anticipated the theories of relativity, quantum physics and the big bang more than two millennia ago.

In Buddhism and Science by Donald S. Lopez Jr. is less interested in evaluating the accuracy of such claims than in exploring how and why these two seemingly disparate modes of understanding the inner and outer universe have been so persistently linked.

Lopez opens with an account of the rise and fall of Mount Meru, the great peak that stands at the center of the flat earth of Buddhist cosmography¡Xand which was interpreted anew once it proved incompatible with modern geography. From there, he analyzes the way in which Buddhist concepts of spiritual nobility were enlisted to support the notorious science of race in the nineteenth century. Bringing the story to the present, Lopez explores the Dalai Lama¡¦s interest in scientific discoveries, as well as the implications of research on meditation for neuroscience.

Lopez argues that by presenting an ancient Asian tradition as compatible with¡Xand even anticipating¡Xscientific discoveries, European enthusiasts and Asian elites have sidestepped the debates on the relevance of religion in the modern world that began in the nineteenth century and still flare today. As new discoveries continue to reshape our understanding of mind and matter, Buddhism and Science will be indispensable reading for those fascinated by religion, science, and their often vexed relation.

Author
Donald S. Lopez Jr. is the Arthur E. Link Distinguished University Professor of Buddhist and Tibetan Studies in the Department of Asian Languages and Cultures at the University of Michigan. He is the author or editor of a number of books, including Prisoners of Shangri-La, The Madman’s Middle Way, and Critical Terms for the Study of Buddhism, all published by the University of Chicago Press.

- Hardcover: 278 pages
- Publisher: University Of Chicago Press; 1 edition (November 1, 2008)
- Language: English
- Product Dimensions: 9.2 x 6.1 x 1.1 inches

Technorati Tags: Buddhism, Meditation, , Religion, Science, Tibet

The Search for Happiness

2009-02-21T14:57:00.001+07:00

by. K.Sri Dhammananda

Modern life is a struggle, a struggle to gain monetary rewards, comfort and luxury.
Instead of bringing happiness, this lifestyle brings anxieties and stress.
There are important moments in everyone's life when all material things are of little value when compared of the mental
or spiritual joy of detachment from worldly thing.

In living a lay life, the importance of economic welfare for leading a good life cannot be understand.
We should not pretend that people can be happy if they are starving and living under miserable conditions.
Poverty and living in slum areas can stifle human happiness. It is a wretched life in the slums if a large family has to live, eat, sleep and procreate in one small hut.

The wretchedness of the environment and the desperate lives of the residents there in can often make such areas a breeding place for vice and bitterness -
unless it comprises a community of saints who seek peace in poverty.

However, it is useful to remember that wealth and poverty, happiness and misery, are all relative terms.
One person may be rich but unhappy; another may be poor but happy.
Wealth is a blessing if rightly and wisely used. But part of the tragedy of the poor is their selfish desire for material things.
If their cravings are not fulfilled, they live with resentment.
The tragedy of the rich is their inability to rise above their wealth.
They cling to their wealth foolishly. Hence happiness is not found in either case, with the poor or the rich.

Some people think that a good and congenial life partner is a source of happiness.
It may be so to some extent. Other people think that children are another source of happiness.
But these are not stable conditions either.
A life partner can die or leave them, while some children could bring more sorrow than happiness to their parents.

We should learn to be contented and happy with what little we have which have been bestowed on us.
We should even be happy and contented with our present state of being
even though we are not fortunate enough to be blessed with the least of our humble expectations.

See this one....
HOW TO FIND REAL HAPPINESS

Technorati Tags:
happiness,happy,living,poverty,wealth

HOW TO FIND REAL HAPPINESS

2009-02-17T21:21:00.005+07:00

by. K.Sri Dhammananda

'Happiness,' said Life, 'is a wayward prize,
To be won by men with patient striving;
Half the race you have run, now please arise,
And push on, the goal is at the turning.'

Do you want happiness? This simple question will always be answered with a big 'Yes'. Yes, we all, without exception, want to have happiness, although the idea of what constitutes happiness and how it can be obtained differs from person to person.

One writer says, 'Happiness, as viewed by most people, is a much sought for destination. It is something to be. It is something to become. To this unfortune lot, happiness is the end of the rainbow, the pot of gold. They spend a lifetime chasing rainbows. They might as well chase their own shadows for they shall never find in the external that which only resides within.'

Happiness is in the journey, not in the destination.
Happy is he who has lofty and noble aspirations.
Happy is he who is enriching the lives of all those about him.
Happy is he who allows others to live peacefully without disturbing them.
Happy is he who is contributing something to make this world a better place in which to live.
Happy is he whose work, whose chores, whoes daily tasks are labors of love.
Happy is he who loves love.
Happy is he who is happy.
All men crave for happiness. They work hard day and night to gain happiness, even if it is known to be fleeting.
Yet, despite their striving, they are often further rather than nearer to what they have tried so hard to work for, Why is this so?

Technorati Tags: happiness, happy

The Broken BUDDHA

2009-01-21T22:45:00.002+07:00

Critical Reflections on Theravada and a Plea for a New Buddhism
by S. Dhammika

As Buddha says, "Do not believe in anything you read or hear, even if it is said by your master. But after you can prove it is correct or benefits for all beings then you have to accept it."

That is exactly what the book wants the readers to. Either you take it as the truth or objectively observe on it, you have your own free will to decide.
This book is good to build up a critical thinking on the old traditions of Theravada, which never been questioned before.

It does not intend to discriminate the Theravada because the writer also mentioned the possibility of critics to Mahayana and Vajrayana as well.

Being realistic and objective, he only tried to gave critics based on his own observation as Theravadin monk. He believes, others would do better in commenting Mahayana and Vajrayana.

Download here: The Broken BUDDHA E-book

The Most Important Requisites For a Meditator

2008-11-26T22:36:00.002+07:00

The five most important requisites for a meditator who wants to practise Vipassana meditation for the achievement of Supreme bliss are as follows:

A Qualified Instructor

A qualified instructor is a person who has himself practised Vipassana meditation thoroughly and has acquired a very sound experience of meditation.
The meditator should see and relate to the instructor very often about his experience of the meditation.
During the interview, the instructor can guide the meditator on the correct method of meditation.
If the meditator is discouraged due to lack of progress, the instructor must give him some words of encouragement.

A Firm Faith

Not all meditators have firm faith in meditation. Some do have the characteristics, namely, obedience, faith, discipline, honesty and diligence. But they still have weaknesses in the mind which must be recognized.

With insight, the mental impurities of laba (greed), dosa (ill-feeling), moha (ignorance) can be uprooted. Only meditators with firm faith and the correct view of themselves will have the ability to attain mental purification.

Good Discipline

For best results, it is recommended that one seeks training at a proper meditation centre. From the time the lessons in meditation begin until a meditator leaves the centre, he will have practically no time to attend to external activities

Those who enter into a meditation centre usually get up very early in the morning and practise meditation for many hours. this insufficiency of sleep,
under normal circumstances, may affect the health of a person. But it does not affect the practising meditator, because of his mental concentration.

General conversation on worldly affairs, smoking, reading of newspaper, books, watching television, writing letters, doing anything which is not connected with meditation, are not encouraged at the centre.

Real Honesty

In relating his experiences to the instructor, the meditator must be truthful. He must relate only the facts, good or bad, which the meditator has definitely experienced.

If he does not have mental concentration, or if he loses faith in the meditation, he must reveal it.

There are some meditators who have learnt about meditation either from others or from books. During the interview with the instructor, they may relate these facts as if they are their own. This kind of untruthful dealings must be avoided at any cost.
If the meditator does not tell the truth to the instructor the latter will not be in a position to help him.

The meditator must relate only what he has experienced during meditation and not what he imagines he has experienced.
He must therefore be able to examine himself

Persistent Diligence

As has been pointed out above, the task of uprooting loba, dosa and moha is not an easy task.
If requires unflagging effort, patience, strong determination, devotion and understanding of the real purpose of Buddhist meditation.

Tag Technorati:Meditation,Vipassana,Meditate

A Rose for Your Pocket by Thich Nhat Hanh

2008-11-13T21:57:00.003+07:00

Our parents are the most wonderful and precious treasures that we are given. But we never fully realise their importance or ever cherish them enough.

I never understood how dear my parents truly are until I became a mother myself. The hardship of the pregnancy, the labour, the birth experience, the difficulties of nursing and looking after a newborn _ all these and more along the path of motherhood enabled me to comprehend just how dear and precious my own parents are, especially my mother.

I can never be thankful, grateful, appreciative or ever repay her enough for what she has sacrificed and done for me.

I believe the same goes for everyone out there. We can never love our parents enough because our love will always be wanting compared to the boundless love and sacrifice which our mothers enveloped us in since we were conceived.

This book pays tribute to all mothers and fathers, past, present and future.

May anyone who sees, reads, talks, hears or remembers this book awaken to be more loving, caring, grateful, patient, thankful and kinder to their mothers and fathers.

I sincerely thank Venerable Thich Nhat Hanh from the depths of my heart for giving this wonderfully simple yet direct teaching, and for so kindly allowing us to republish
this book for free distribution.

May all sentient beings be well and happy.
May all progress well on the path of the Dharma!

Yours in the Dharma,
Sister Esther Thien
Executive Editor

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A Rose for Your Pocket

A Happy Married Life a Buddhist Perspective by Ven. Dr K Sri Dhammananda

2008-11-04T15:42:00.005+07:00

A good marriage should grow and develop gradually from understanding and not impulse, from true loyalty and not just sheer indulgence.
A marriage is a partnership of equality, gentleness, generosity, calm and dedication.
Each is complementary to the other; giving strength and moral courage to each other;
supporting and appreciating the other in caring and providing for the family.

Are you wondering what it takes to maintain a truly happy married life? Or what is Buddhist view on marriage?
In this book, Ven.Dr Dhammananda emphasises the important note that marriage is a partnership of two individuals and that this partnership is enriched and enhanced when itallows the personalities involved to grow.

In the Buddhist perspective, marriage means understanding and respecting each other’s beliefs and privacy.

If a man can find a suitable and understanding wife and a woman can find a suitable and understanding husband,both are fortunate indeed.
- The Buddha.

If we investigate thoroughly the root causes of social problems such as pre-marital sex, teenage pregnancies, unhappy marriages and divorces, child-abuse and wife-battering,
we invariably discover that all these occur due to selfishness, lack of patience, tolerance and mutual understanding.
Since time immemorial, man has worked and struggled very hard to attain happiness. But very often, due to man’s ignorance of the nature of life, he does not know exactly what gives happiness.

It is difficult for man to make a distinction between happiness and pleasure. To him, that which gives pleasure gives happiness, and to be happy is to experience pleasure.
The present day is most timely for a book of this nature to be published.
Providing Buddhist youths with a lucid understanding of life’s imperative matters like love, sex and marriage will not only help them live a happy married life, but
also assist them to lead peaceful and contented lives.

May all beings have happy unions and may all progress well on the path of the Dharma!

CONTENTS:

- The Nature of Love and Pleasure
- The Reality of Married Life
- The Buddhist Concept of Marriage
- The Religious Dilemma
- Security, Respect and Responsibilities
- Polygamy or Monogamy
- New Technology
- Morality
- The East and the West
- Celibacy
- Summary
- Appendix I : The Affectionate Mother
- Appendix II : Moral Code
- Appendix III : The Art of Living

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A Happy Married Life by Ven. Dr K Sri Dhammananda

The Purpose Of Life with Ven. Dr K Sri Dhammananda

2008-10-23T00:26:00.009+07:00

In memory of Ven. Dr K Sri Dhammananda, this book which is a compilation of some of the succinct teachings given by this well-known Venerable is published.

This e-book gives very clear, practical and direct advice to those who seek to achieve an understanding of their life on earth, and how
to lead a noble and peaceful life amidst the confusion, murkiness, materialism and strong craving that this age heralds.
Ven. Dhammananda shows us the real nature of worldly life, giving us a correct understanding of life as it is and puts worldly pleasures into its right perspective.

We are responsible for our own inner peace, happiness and unhappiness, and for the way things turn out.
Using the Middle Path, he guides us gently onto the path of truth, peace, happiness, wisdom and liberation.

May all sentient beings be well and happy.

CONTENTS:

1. The Purpose of Life
2. The Aim & Way of Life
3. Is it Wrong to be Ambitious?
4. You are Responsible

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The Purpose Of Life with Ven. Dr K Sri Dhammananda

How to handle trouble-makers

2008-10-11T11:57:00.004+07:00

You have to realize that you might have contributed something, for the troubles and problems that now befall you.
It is important for you to know what you must do to overcome the problems that have come to you through various sources.
If your understanding is deep enough to overcome your responsibility for having caused the existing problem, you will certainly get the idea of how best to get rid of them.

Then you know how to handle troublemakers and your opponents. Those who oppose you also have a human heart.
Therefore it is not difficult to accomodate them; develop their friendship instead of isolating them.

If you are strong enough to resist their wrong attitude, then there is no reason to avoid associating with them.
Through your association with such people, you can influence them for their own betterment.
Remember that it is your own understanding that protects you from your enemies and allows you to guide them become good.

If a man does something wrong to you through his ignorance or misunderstanding, that is the most opportune time for you to show your wisdom, your education and religious understanding.

What is the use of all your education and your religious knowledge if you have not learned how to behave yourself as a real gentleman particularly at a time of trial?
When others do wrong to you, you must regards their ion as an opportunity for you to develop your patience and sympathy.

Patience is one of the prime qualities which everyone must cultivate.
The more you practise such a virtue, the more you will be able to maintain your dignity.
You must know how to make good use of your knowledge and principles to deal with people who are hostile to you.

Sooner or later, they will realise their folly and change their hostile attitude.
Sometimes, people try to take advantage of your tolerance and patience as signs of weakness.
That is the time for you to act wisely without becoming a victim to such cunning people.

Kindness, honesty, and patience are fertile grounds for cunning people to take advantage to their own benefit.

Resource : Self & Your Problem Books by Ven Dr K Sri Dhammananda

The Danger of the untrained intellect

2008-10-07T15:49:00.003+07:00

Today we even neglect our health and succumb to indulgence of the senses to the extent that we have become slaves to
self-gratification. In a sense our untrained intelligence is the cause of our problems. Human beings are the only
beings on this earth who have developed their thinking powers to the extent that they can understand that one day
they have to death. That is why they worry unnecessarily about it. Worrying about it will not make death go away.
So why don't we accept it calmly?

Shakespeare made Julius Ceasar say, 'Of all the wonders that I yet have heard and seen, it seems to me most strange
that men should fear, Seeing that death, a necessary end, will come when it will come.'

On the other hand there are of course some who go to other extreme and not bother at all about the end of their life or about what happen after that.
However, the majority do worry about existing problems and also worry about the next life.

All other beings are free from that problem. Although we cannot predict what will happen to us in the future, we need not worry about it unnecessarily.
Whenever certain difficulties and problems arise there are various ways and means for us to strengthen our mind to reduce our mental agony and unhappiness.

First and foremost we must try to understand the nature of the world in which we live.
We must realize that we can never expect everything in this world to be perfect and to run smoothly.
The world does not always work in our favor.

In fact there is no one besides ourselves who can work out our happiness and well-being.
Knowing this we must take control of our lives. People always blame the world.
It is not something is wrong with the world but something is wrong with us.

Benefits of Contentment

2008-10-06T00:18:00.004+07:00

One day a King approached the Buddha and asked a question, "When I look at your disciples I can see serenity, cheerfulness and a very radiant complexion on them.
I have also heard that they take only one meal a day, but I really cannot understand how they maintain this lifestyle."
The Buddha gave a beautiful answer.

"My disciples do not regret what they might have done in the past but continue to do more and more meritorious deeds.
It is not by repenting, praying and worshipping but by doing some service to others that people can overcome the mistakes that they might have done in the past.
My disciples never worry about their future. They are satisfied with whatever they receive, and thereby maintain contenment.
They would never say that this or that is not enough for them. That is their way of life. Therefore they are able to maintain a state of serenity, cheerfulness, and a good complexion as a result of that contenment."

Anyone can also try to maintain this cheerfulness by being contented. Should anybody ask why we cannot be satisfied in our lives although we have more than enough things, what would be the correct answer?

The correct answer to give is: "We have no contenment."
If there is indeed coontenment, we would never say that we are not satisfied with this or that.

We cannot satisfy ourselves due to conflict between our insatiable selfish desire and the law of impermanence (anicca).

One of the best advice given by the Buddha for us to practise as a principle is

'Contenment is the highest wealth.'

A wealthy man is not necessarily a rich man. A wealthy man is in perpetual fear of his life.
He is always in a state of suspicion and fear, thinking people are waiting to kidnap him.
A wealthy man cannot go out without a security guard, and in spite of the many iron gates and locks in his house, he cannot sleep without fear and worry.

In comparison, a contented man is indeed a very lucky man because his mind is free from all those disturbances.

He indeed is rich. What then is contenment?
When a person thinks, "this much is enough for me and for my family and I do not want anything beyond that," then that is contenment.

If everybody could think in this way, then there cannot be any problems.
When we maintain this contenment, jealousy can never cloud our mind and thereby we allow others also to enjoy their lives.
If there is no jealousy, anger also cannot arise.
If there is no anger, there will be no violence and bloodshed and everybody can then live peacefully.

A contented life always gives one hope and confidence.
This is not idealistics.

For more than twenty-five centuries, men and women in the community of Buddhists monks and nuns have lived such peaceful lives.

They had only four requisites: food, shelter, clothing and medicine. No one really needs anything else for survival.

And many Buddhist householders too, have lived contentedly not allowing their greed to overtake their basic needs.
It is surprising, how little we really need to be contented. Think about it.

Ven. Sri Dhammananda

2008-09-13T08:53:00.006+07:00

Ven. Dr. K. Sri Dhammananda,
Nayake Maha Thera JSM., PhD., D. Litt.

Ven. Dr. K. Sri Dhammanada is a household name in the Buddhist world. In more than forty two years as incumbent of the Buddhist Maha Vihara, Malaysia, the Venerable has brought the Buddha Word to countless numbers of devotees who otherwise would have has no access to the sublime message of the Enlightened One

Venerable Dhammananda was born on March 18, 1919 to the family of Mr. K.A. Garmage in the village of Kirinde, Matara in southern Ceylon. Like most children born during the British colonial period, he was given the English name of Martin. He was the eldest in a family of three brothers and three sisters.

He began his formal secular education in a government school in the village of Kirinde at the age of seven. Even as a young child he had a keen interest in the Buddha's teachings. Buddhism was close to the hearts of the villagers because of the strong presence of the sangha which successfully used the local vihara as the vortex of most religious activities and functions.

The young Martin participated in many of these religious programmes which were based on Buddhist principles and morals. He also had an uncle who was the chief monk of the local temple. Together with his devout mother, his uncle provided much spiritual guidance in his childhood days. Thus, the idea of monkhood slowly seeped into his mind.

To read a writing from Ven. Dr K Sri Dhammananda, Get the e-book for FREE.
- A Happy Married Life
- The Purpose Of Life

When he was 12 years old, he was ordained as a novice monk (samanera) by Venerable K. Dhammaratana Maha Thera of Kirinde Vihara. He was given the name "Dhammananda" meaning "one who experiences happiness through the Dharma." He then underwent ecclesiastical education for the next 10 years before he was fully ordained as a full-fledged monk bhikkhu) in 1940. His Preceptor was Venerable K. Ratanapala Maha Thera of Kotawila Vihara. Thus, at the age of 22, samanera Dhammananda became bhikkhu Dhammananda upon receiving the higher ordination (upasampada).

Venerable Dhammananda enrolled at the Sri Dhammarama Pirivena, Ratmalana in 1935, and then at the Vidyawardhana Buddhist Institute, Colombo, 1937 for a more detailed study of the Buddha's teaching. His mentor was Venerable Kotawila Deepananda Nayaka Thera. Upon completion of his studies in 1938, he entered Vidyalankara Pirivena, in Peliyadoga, Kelaniya, a prestigious Buddhist college that has since been upgraded into a university.

For the next seven years, Venerable Dhammananda attended a diploma programme at the Vidyalanka Pirivena where he studied Sanskrit, the Pali Tipitaka and Buddhist Philosophy, besides other secular subjects. His principal tutor at the Institute was Venerable Lunupokune Sri Dhammananda, an eminent scholar monk. At age 26 he successfully graduated with a diploma in Linguistics and Pali Tipitaka.

His seven years of intensive learning and training in monastic discipline from 1939-1945 at the Vidyalanka Pirivena provided him the relevant knowledge and skills in missionary techniques. He was able to use his training to assist the Buddhists in Ceylon, especially those who were English educated and had been prime targets of Christian proselytization, in understanding the more intellectual aspects of the Buddha's teachings.

In 1945 Venerable Dhammananda furthered his tertiary education at the Benares Hindu University in India where he was awarded a scholarship. At the university, he read Sanskrit, Hindi and Indian Philosophy. His contemporaries at the University included Venerable P. Panananda Nayaka Thera of Colombo, Venerable Dr. H. Saddhatissa Maha Thera (who later became head of the London Buddhist Vihara), Venerable Dr. U. Dhammaratana and the late Venerable Dr. Amritananda Thera, former head of the Sangha of Nepal. Venerable Dhammananda studied four years at the university graduating with a Master of Arts degree in Indian Philosophy in 1949. Among the many well-known professors who taught him was the late Dr. S. Radhakrishnan, who later became President of the Republic of India.

Having completed his studies, Venerable Dhammananda returned to Ceylon. In Kotawilla he established the Sudharma Buddhist Institute and tended to the educational, welfare and religious needs of the villagers. He also published a quarterly Buddhist journal "Sudharma" in Sinhalese. He gave regular teachings to the devotees to improve their knowledge and practice of Buddhism.

Besides his talks the Venerable has been able to reach an even wider audience through his publications which range from the voluminous "Dhammapada" to little five page pamphlets. He has been able to reached all levels of readers from erudite scholar monks to young school children. His whole approach to the exposition of the Dhamma is governed by his deep concern for giving the ancient teachings a contemporary relevance, to show that the Sublime Message is timeless and has a meaning that cuts across the boundaries of time, space, race, culture and even religious beliefs.

VEN DR K SRI DHAMMANANDA'S AWARDS

- DHARMAKIRTI SRI SADDHARMA VISARADA Dharma-Glory, The illustrious Doctor of the Good Law by Siam Maha Nikaya, Sri Lanka on 17th October 1976

- PARIYATI VISARADA Doctor of The Scriptures by Kotte Maha Sangha Sabha, Sri Lanka

- SADDHAMMA VIBHUSANA The Adornment of The True Doctrine by Vidyalankara Pirivena, Sri Lanka

- SASTRIYA Doctor of Literature by Benares Hindu University, India

- TRIPITAKA VAGISWARA- CHARYA MAHOPADHAYA The Grand Master, The Supreme Doctor of The Tripitaka by Rohana Sangha Sabha, Sri Lanka

- BUDDHASASANAVIBHUSANA (Honorary Title) By Vidyalankara Pirivena, Sri Lanka on 5th December 1991

- VISVADHARMA VISHARADA SASANADHAJA Doctor of Universal Doctrines, The Banner of The Buddha's Dispensation by Ramanna Maha Nikaya,Sri Lanka on 5th February 1993
- VISHWA KIRTI SRI SASANA SOBHANA Universal-Glory, The Radiant Embellishment of The Buddha's Dispensation by Amarapura Maha Nikaya, Sri Lanka on 3rd March 1995

- SAHITTYA VISARADA AND VINAYA-CHARIYA Doctor of Literature and Ecclesiastical Law by Vidyalankara Oriental College, Sri Lanka

- DARSHANA VISARADA - PH.DThe Honorary Degree of Doctor of Philosophy in Buddhist Philosophy By Dharma Realm Buddhist University, U.S.A. on 4th November 1979

- SAHITTYA CAKKRAVARTI - D.LITT By Pali and Buddhist University, Sri Lanka on 6th December 1991

- SADDHARMA PRAWARTAKA CHAKRAWARTI (Supreme Commander of Buddhist Propagation) By Vidyalankara Pirivena, Sri Lanka in 2000

- HONORARY PH.D. DEGREE An Honorary Doctorate Degree of Ph.D. (honoris causa) in Philosophy Division by Mahachulalongkornrajavidyalaya University Bangkok, Thailand on April 26th, B.E. 2544 (A.D.2001)

- DEGREE OF DOCTOR OF LETTERS (honoris causa) University of Ruhuna, Sri Lanka on 16th November 2001

- JOHAN SETIA MAKHOTA- J.S.M. By Duli Yang Maha Mulia Seri Paduka Baginda Yang di- Pertuan Agong IX Sultan Azlan Muhibuddin Shah Ibni Almarhum Yussuf Izzudin Ghafarullahu-Lahu Shah on 5th June 1991

Buddhism For Dummies

2008-08-30T12:07:00.005+07:00

Buddhism seems like a bundle of contradictions wrapped inside a paradox. It is a religion without a god, a belief system without rules, and a faith that encourages its adherents to question everything, including its own teachings.

You could spend a lifetime studying Buddhist texts and following its observances and still feel like you’ve only just barely scratched the surface. Yet, over the past 2500 years, this lovely religion that preaches compassion, generosity, tolerance, selflessness and self-awareness has commanded the fervent devotion of hundreds of millions of people around the world who believe it to be the true path to enlightenment.

If you’re curious about Buddhism but feel intimidated by all the exotic jargon and strange trappings, this book is for you. Written by two leading American Buddhist teachers and scholars, it offers you a uniquely friendly way to explore the fascinating history of Buddhism and discover:

- Who Buddha was and his significance in world history and spirituality
- How the practice of Buddhism can enrich your everyday life
- How Buddha’s teachings combine to create a path to enlightenment
- Daily observances and meditation practices
- How to fulfill your highest potential through Buddhism

In plain English, experts Jonathan Landaw and Stephan Bodian define the important terms, explain the key concepts and explore, in-depth a wide range of topics, including:

- Buddha’s life and teachings and the evolution of the major Buddhist traditions
- How Buddhism works as a religion, philosophy of life and a practical approach to dealing with life’s problems, all rolled into one
- The idea that the mind is the source of all happiness and suffering
- How the practices of wisdom and compassion can connect you with your inner spiritual resources
- Meditation and other core Buddhist practices and how they can affect your everyday life
- How to apply Buddhist teachings at each stage along the spiritual path

Whether you’re a searcher of truth, a student of religions, or just curious about what’s got Richard Gere and all the rest of those celebrity Buddhists so excited, Buddhism For Dummies is your intro to Buddhism basics.

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The Magnificent Borobudur

2008-08-15T12:22:00.011+07:00

Borobudur is a ninth-century Mahayana Buddhist monument in Magelang, Central Java, Indonesia. The monument comprises six square platforms topped by three circular platforms, and is decorated with 2,672 relief panels and 504 Buddha statues. A main dome is located at the center of the top platform, and is surrounded by seventy-two Buddha statues seated inside perforated stupa.

The monument is both a shrine to the Lord Buddha and a place for Buddhist pilgrimage. The journey for pilgrims begins at the base of the monument and follows a path circumambulating the monument while ascending to the top through the three levels of Buddhist cosmology, namely, Kamadhatu (the world of desire); Rupadhatu (the world of forms); and Arupadhatu (the world of formless). During the journey, the monument guides the pilgrims through a system of stairways and corridors with 1,460 narrative relief panels on the wall and the balustrades.

Evidence suggests Borobudur was abandoned following the fourteenth century decline of Buddhist and Hindu kingdoms in Java, and the Javanese conversion to Islam. It was rediscovered in 1814 by Sir Thomas Raffles, the British ruler of Java.

Borobudur has since been preserved through several restorations. The largest restoration project was undertaken between 1975 and 1982 by the Indonesian government and UNESCO, following which the monument was listed as a UNESCO World Heritage Site.

Borobudur is still used for pilgrimage, where once a year Buddhists in Indonesia celebrate Vesak at the monument, and Borobudur is Indonesia's single most visited tourist attraction.

Location

Approximately 40 kilometers (25 mi) northwest of Yogyakarta, Borobudur is located in an elevated area between two twin volcanoes, Sundoro-Sumbing and Merbabu-Merapi, and two rivers, the Progo and the Elo. According to local myth, the area known as Kedu Plain is a Javanese 'sacred' place and has been dubbed 'the garden of Java' due to its high agricultural fertility.

Besides Borobudur, there are other Buddhist and Hindu temples in the area, including the Prambanan temples compound. During the restoration in the early 1900s, it was discovered that three Buddhist temples in the region, Borobudur, Pawon and Mendut, are lined in one straight line position. It might be accidental, but the temples' alignment is in conjunction with a native folk tale that a long time ago, there was a brick-paved road from Borobudur to Mendut with walls on both sides.

The three temples (Borobudur–Pawon–Mendut) have similar architecture and ornamentation derived from the same time period, which suggests that ritual relationship between the three temples, in order to have formed a sacred unity, must have existed, although exact ritual process is yet unknown.

Unlike other temples, which were built on a flat surface, Borobudur was built on a bedrock hill, 265 m (869 ft) above sea level and 15 m (49 ft) above the floor of the dried-out paleolake. The lake's existence was the subject of intense discussion among archaeologists in the twentieth century; Borobudur was thought to have been built on a lake shore or even floated on a lake.

In 1931, a Dutch artist and a scholar of Hindu and Buddhist architecture, W.O.J. Nieuwenkamp, developed a theory that Kedu Plain was once a lake and Borobudur initially represented a lotus flower floating on the lake. Lotus flowers are found in almost every Buddhist work of art, often serving as a throne for buddhas and base for stupas.

The architecture of Borobudur itself suggests a lotus depiction, in which Buddha postures in Borobudur symbolize the Lotus Sutra, mostly found in many Mahayana Buddhism (a school of Buddhism widely spread in the east Asia region) texts. Three circular platforms on the top are also thought to represent a lotus leaf.

Nieuwenkamp's theory, however, was contested by many archaeologists because the natural environment surrounding the monument is a dry land.Geologists, on the other hand, support Nieuwenkamp's view, pointing out clay sediments found near the site. A study of stratigraphy, sediment and pollen samples conducted in 2000 supports the existence of a paleolake environment near Borobudur, which tends to confirm Nieuwenkamp's theory.

The lake area fluctuated with time and the study also proves that Borobudur was near the lake shore circa thirteenth and fourteenth century. River flows and volcanic activities shape the surrounding landscape, including the lake. One of the most active volcanoes in Indonesia, Mount Merapi, is in the direct vicinity of Borobudur and has been very active since the Pleistocene.

Contemporary events

Following the major 1973 renovation funded by UNESCO, Borobudur is once again used as a place of worship and pilgrimage. Once a year, during the full moon in May or June, Buddhists in Indonesia observe Vesak (Indonesian: Waisak) day commemorating the birth, death, and the time when Siddhārtha Gautama attained the highest wisdom to become the Buddha Shakyamuni.

Vesak is an official national holiday in Indonesia and the ceremony is centered at the three Buddhist temples by walking from Mendut to Pawon and ending at Borobudur.

The monument is the single most visited tourist attraction in Indonesia. In 1974, 260,000 tourists of whom 36,000 were foreigners visited the monument. The figure hiked into 2.5 million visitors annually (80% were domestic tourists) in the mid 1990s, before the country's economy crisis.

Tourism development, however, has been criticized for not including the local community on which occasional local conflict has arisen. In 2003, residents and small businesses around Borobudur organized several meetings and poetry protests, objecting to a provincial government plan to build a three-story mall complex, dubbed the 'Java World'.

On 21 January 1985, nine stupas were badly damaged by nine bombs. In 1991, a blind Muslim evangelist, Husein Ali Al Habsyie, was sentenced to life imprisonment for masterminding a series of bombings in the mid 1980s including the temple attack. Two other members of a right-wing extremist group that carried out the bombings were each sentenced to 20 years in 1986 and another man received a 13-year prison term.

On 27 May 2006, an earthquake of 6.2 magnitude on Richter scale struck the south coast of Central Java. The event had caused severe damage around the region and casualties to the nearby city of Yogyakarta, but Borobudur remained intact.

From Wikipedia, the free encyclopedia

The Heart of the Buddha's Teaching

2008-08-12T10:55:00.006+07:00

By Thich Nhat Hanh

In The Heart of the Buddha's Teaching, Thich Nhat Hanh introduces us to the core teachings of Buddhism and shows us that the Buddha's teachings are accessible and applicable to our daily lives. With poetry and clarity, Nhat Hanh imparts comforting wisdom about the nature of suffering and its role in creating compassion, love, and joy--all qualities of enlightenment.

Covering such significant teachings as the Four Noble Truths, the Noble Eightfold Path, the Three Doors of Liberation, the Three Dharma Seals, and the Seven Factors of Awakening, The Heart of the Buddha's Teaching is a radiant beacon on Buddhist thought for the initiated and uninitiated alike.

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From the Back Cover
"Thich Nhat Hanh writes with the voice of the Buddha."
--Sogyal Rinpoche

"If there is a candidate for 'Living Buddha' on earth today, it is Thich Nhat Hanh."
--Richard Baker-roshi

"Thich Nhat Hanh shows us the connection between personal, inner peace, and peace on earth."
--His Holiness the Dalai Lama

"Thich Nhat Hanh is a real poet."
--Robert Lowell

Jataka Stories of Buddha's Former Lives

2008-08-11T00:05:00.003+07:00

All Jataka stories have a moral at the end on how to correct our ways and in developing virtuous
conduct and good behaviour. They promote and highlight those human values which contribute
to harmony, pleasure and progress.

One story teaches respect for elders, and the need to gain control over conceit, which is a minor defilement. Another teaches the value of gratitude. And yet another teaches about the detrimental
effects of associating with unwholesome people.

Others help cultivate the mind in many ways, advocating values like generosity, the use of gentle
language, the nobility of the ways of wise people, the value of morality and the evils of unwholesome
associations. In this and many other aspects, the Jataka stories contributed to the happiness
and development of the minds of impressionable ones.

The happiness that they engendered went well beyond the mundane to reach the supra mundane.
They led mankind to all that is good in this world and to the ultimate happiness taught by the
Buddha.

To read some stories from Buddha's Former Lives, Get the e-book for FREE.
- Buddha's Former Lives (content)
- Buddha's Former Lives (part 1)
- Buddha's former Lives (part 2)

Thich Nhat Hanh

2008-08-10T05:44:00.004+07:00

Thich Nhat Hanh (pronounced Tick-Naught-Han) is a Vietnamese Buddhist monk. During the war in Vietnam, he worked tirelessly for reconciliation between North and South Vietnam. His lifelong efforts to generate peace moved Martin Luther King, Jr. to nominate him for the Nobel Peace Prize in 1967. He lives in exile in a small community in France where he teaches, writes, gardens, and works to help refugees worldwide. He has conducted many mindfulness retreats in Europe and North America helping veterans, children, environmentalists, psychotherapists, artists and many thousands of individuals seeking peace in their hearts, and in their world.

"Every day we do things, we are things that have to do with peace. If we are aware of our life..., our way of looking at things, we will know how to make peace right in the moment, we are alive."
Thich Nhat Hanh

Thich Nhat Hanh has been living in exile from his native Vietnam since the age of forty. In that year of 1966, he was banned by both the non-Communist and Communist governments for his role in undermining the violence he saw affecting his people. A Buddhist monk since the age of sixteen, Tha^y ("teacher," as he is commonly known to followers) earned a reputation as a respected writer, scholar, and leader. He championed a movement known as "engaged Buddhism," which intertwined traditional meditative practices with active nonviolent civil disobedience.

This movement lay behind the establishment of the most influential center of Buddhist studies in Saigon, the An Quang Pagoda. He also set up relief organizations to rebuild destroyed villages, instituted the School of Youth for Social Service (a Peace Corps of sorts for Buddhist peace workers), founded a peace magazine, and urged world leaders to use nonviolence as a tool. Although his struggle for cooperation meant he had to relinquish a homeland, it won him accolades around the world.

When Thich Nhat Hanh left Vietnam, he embarked on a mission to spread Buddhist thought around the globe. In 1966, when Thây came to the United States for the first of many humanitarian visits, the territory was not completely new to him: he had experienced American culture before as a student at Princeton, and more recently as a professor at Columbia. The Fellowship of Reconciliation and Cornell invited Tha^y to speak on behalf of Buddhist monks, and he offered an enlightened view on ways to end the Vietnam conflict. He spoke on college campuses, met with administration officials, and impressed social dignitaries.

The following year, Nobel Peace Prize winner Dr. Martin Luther King, Jr., nominated Thich Nhat Hanh for the same honor. Hanh's Buddhist delegation to the Paris peace talks resulted in accords between North Vietnam and the United States, but his pacifist efforts did not end with the war. He also helped organize rescue missions well into the 1970's for Vietnamese trying to escape from political oppression. Even after the political stabilization of Vietnam, Thich Nhat Hanh has not been allowed to return home. The government still sees him as a threat-ironic, when one considers the subjects of his teachings: respect for life, generosity, responsible sexual behavior, loving communication, and cultivation of a healthful life style.

Tha^y now lives in southwestern France, where he founded a retreat center twelve years ago. At the center, Plum Village, he continues to teach, write, and garden. Plum Village houses only thirty monks, nuns, and laypeople, but thousands from around the globe call it home. Accommodation is readily available for short-term visitors seeking spiritual relief, for refugees in transit, or for activists in need of inspiration. Thich Nhat Hanh gathers people of diverse nationalities, races, religions, and sexes in order to expose them to mindfulness-taking care in the present moment, being profoundly aware and appreciative of life.

Despite the fact that Tha^y is nearing seventy, his strength as a world leader and spiritual guide grows. He has written more than seventy-five books of prose, poetry, and prayers. Most of his works have been geared toward the Buddhist reader, yet his teachings appeal to a wide audience. For at least a decade, Thich Nhat Hanh has visited the United States every other year; he draws more and more people with each tour, Christian, Jewish, atheist, and Zen Buddhist alike.

His philosophy is not limited to preexistent religious structures, but speaks to the individual's desire for wholeness and inner calm. In 1993, he drew a crowd of some 1,200 people at the National Cathedral in Washington DC, led a retreat of 500 people in upstate New York, and assembled 300 people in West Virginia. His popularity in the United States inspired the mayor of Berkeley, California, to name a day in his honor and the Mayor of New York City declared a Day of Reconciliation during his 1993 visit. Clearly, Thich Nhat Hanh is a human link with a prophetic past, a soft-spoken advocate of peace, Buddhist community, and the average American citizen.

To read a writing from Thich Nhat Hanh, Get the e-book for FREE.
- All in One, One in All
- Rose for Your Pocket

Brief Life History of Lord Buddha

2008-08-02T14:54:00.003+07:00

A Buddha is a person who has developed all positive qualities and eliminated all negative qualities. A Buddha was an "ordinary" human like you and me before he/she became enlightened. Enlightenment is compared to awakening, as a person suddenly expereinces a complete transformation of body and mind from sleeping to waking up. One could say that a Buddha represents the very peak of evolution, as he/she is omniscient or all-knowing.

Main Events in the Life of Gautama Buddha

* Marriage (Kapilavastu) - 608 B.C.E
* Renunciation (Kapilavastu) - 595 B.C.E
* Enlightenment (Bodh Gaya) - 589 B.C.E
* 1st Year after Enlightenment (Sarnath) - 588 B.C.E.
* Death / Parinirvana at Kushinagar - 544 B.C.E

The historical Buddha, Shakyamuni or Gautama Buddha, lived about 2,500 years ago in India. However, he was not the first Buddha, and will not be the last either. He taught that during this eon (very long time period, maybe comparable to the life-time of the universe as we know it), there would be 1,000 fully enlightened Buddhas who would introduce Buddhism (after it has been totally forgotten). Numbers one to three are Krakucchanda, Kanakamuni, Kashyapa, then comes Shakyamuni (the historical Buddha some 2,500 years ago), and the next Buddha will be called Maitreya.

A Buddha is different from "God" in the Christian-Judeo-Islamic sense in that he/she is not the creator of the universe, is not omnipotent (all-powerful), and the state of Buddhahood can be reached by every living being (although it may take many lives). However, a Buddha is omniscient (knows everything) and can in that way be of tremendous help to other living beings.

Although Buddhism originated in India, the teachings of the Buddha and the lineages of awakening were preserved, deepened and clarified in Tibet. The invasion of Tibet by Communist China led to the exile of many of the most highly experienced and respected Tibetan Buddhist meditation masters, who almost immediately began teaching Western students. Many of these students have now become accomplished teachers themselves.

About Prince Siddhartha..
There was a small country in what is now southern Nepal that was ruled by a clan called the Shakyas. The head of this clan, and the king of this country, was named Shuddodana Gautama, and his wife was the beautiful Mahamaya. Mahamaya was expecting her first born. She had had a strange dream in which a baby elephant had blessed her with his trunk, which was understood to be a very auspicious sign to say the least.

As was the custom of the day, when the time came near for Queen Mahamaya to have her child, she traveled to her father's kingdom for the birth. But during the long journey, her birth pains began. In the small town of Lumbini, she asked her handmaidens to assist her to a nearby grove of trees for privacy. One large tree lowered a branch to her to serve as a support for her delivery. They say the birth was nearly painless, even though the child had to be delivered from her side. After, a gentle rain fell on the mother and the child to cleanse them.

It is said that the child was born fully awake. He could speak, and told his mother he had come to free all mankind from suffering. He could stand, and he walked a short distance in each of the four directions. Lotus blossoms rose in his footsteps. They named him Siddhartha, which means "he who has attained his goals." Sadly, Mahamaya died only seven days after the birth. After that Siddhartha was raised by his mother’s kind sister, Mahaprajapati.

King Shuddodana consulted Asita, a well-known sooth-teller, concerning the future of his son. Asita proclaimed that he would be one of two things: He could become a great king, even an emperor. Or he could become a great sage and savior of humanity. The king, eager that his son should become a king like himself, was determined to shield the child from anything that might result in him taking up the religious life. And so Siddhartha was kept in one or another of their three palaces, and was prevented from experiencing much of what ordinary folk might consider quite commonplace. He was not permitted to see the elderly, the sickly, the dead, or anyone who had dedicated themselves to spiritual practices. Only beauty and health surrounded Siddhartha.

Siddhartha grew up to be a strong and handsome young man. As a prince of the warrior caste, he trained in the arts of war. When it came time for him to marry, he won the hand of a beautiful princess of a neighboring kingdom by besting all competitors at a variety of sports. Yashodhara was her name, and they married when both were 16 years old.

As Siddhartha continued living in the luxury of his palaces, he grew increasing restless and curious about the world beyond the palace walls. He finally demanded that he be permitted to see his people and his lands. The king carefully arranged that Siddhartha should still not see the kind of suffering that he feared would lead him to a religious life, and decried that only young and healthy people should greet the prince.

As he was lead through Kapilavatthu, the capital, he chanced to see a couple of old men who had accidentally wandered near the parade route. Amazed and confused, he chased after them to find out what they were. Then he came across some people who were severely ill. And finally, he came across a funeral ceremony by the side of a river, and for the first time in his life saw death. He asked his friend and squire Chandaka the meaning of all these things, and Chandaka informed him of the simple truths that Siddhartha should have known all along: That all of us get old, sick, and eventually die.

Siddhartha also saw an ascetic, a monk who had renounced all the pleasures of the flesh. The peaceful look on the monks face would stay with Siddhartha for a long time to come. Later, he would say this about that time:

When ignorant people see someone who is old, they are disgusted and horrified, even though they too will be old some day. I thought to myself: I don’t want to be like the ignorant people. After that, I couldn’t feel the usual intoxication with youth anymore.

When ignorant people see someone who is sick, they are disgusted and horrified, even though they too will be sick some day. I thought to myself: I don’t want to be like the ignorant people. After that, I couldn’t feel the usual intoxication with health anymore.

When ignorant people see someone who is dead, they are disgusted and horrified, even thought they too will be dead some day. I thought to myself: I don’t want to be like the ignorant people. After than, I couldn’t feel the usual intoxication with life anymore.

At the age of 29, Siddhartha came to realize that he could not be happy living as he had been. He had discovered suffering, and wanted more than anything to discover how one might overcome suffering. After kissing his sleeping wife and newborn son Rahula goodbye, he snuck out of the palace with his squire Chandara and his favorite horse Kanthaka. He gave away his rich clothing, cut his long hair, and gave the horse to Chandara and told him to return to the palace. He studied for a while with two famous gurus of the day, but found their practices lacking.

Gautama studied under various teachers and followed their practices until he mastered them all. His first teacher was Alara Kalama who taught a form of meditation leading to an exalted form of absorption called "state of no-thingness", a state without moral or cognitive dimension. Gautama saw this was not going to solve suffering, and continued his search.

The next teacher was Udraka Ramaputra who taught him meditative absorption leading to “the state of neither perception nor non-perception”. Again, Gautama realized this was not the state he was looking for. (Both Alara and Udraka are by some scholars considered Jain followers.)

Next, he tried extreme ascetic practices at Uruvilva, with five other ascetics who turned into his followers. In the end, Gautama nearly died of starvation.

After about six years of searching, he realized that just wearing down his body did not generate new insights, but rather leads to weakness and self-destruction. When he decided to give up extreme asceticism, his students left him.

He then sat down in a place now called Bodhgaya (North India) under a Bodhi-tree and decided not to get up anymore until he discovered the truth. Just a short time later, he became a fully enlightened Buddha. This means that he actualized all positive potentials of a sentient being and rid himself of all negative qualities. With this, he realized the true nature of existence and suffering (emptiness), and how suffering can be ended.

Seven weeks after enlightenment, the Buddha gave his first discourse in Sarnath, near Varanasi. Here he taught the 4 Noble Truths. The Buddha continued to teach during his life, until passing away at the age of 81.

Source : TibetanLama

Mount Emei and the Leshan Giant Buddha

2008-07-20T00:39:00.005+07:00

Mount Emei rises in the southwestern part of the Chengdu Plain in Emeishan City, with its highest peak being 3,099 meters above sea level. The craggy southern part of the mountain is crisscrossed by ravines and covered with a dense growth of plants, while the northern part features sheer precipices, and waterfalls cascading down the slope.

Mount Emei is called the “mountain of brightness” in Buddhism. The legend goes that the Guangxiang Temple on the mountain top was where the goddess of benevolence performed Buddhist rituals, thus making it one of the four famous sacred mountains of Buddhism in China. There used to be over 100 temples and halls on the mountain, but only some 20 still stand.

The Baoguo Temple situated at the foot of the mountain is the largest temple on Mount Emei, built during the Ming Dynasty (1368-1644). The red copper Huayan Pagoda inside the temple is an important relic for studying Chinese Buddhism. The 14-storyed pagoda is seven meters high and its walls are engraved with more than 4,700 images of Buddha and the full text of the Buddhist Sutra of the Huayan Sect.

The Giant Buddha of Leshan is carved on Lingyun Hill, east of Leshan City, which is not far away from Mount Emei. The solemn Buddha is 71 meters high and its head itself is 14.7 meters high. Its ear is 6.2 meters long, eye 3.3 meters wide, and shoulder 34 meters wide. Its head is covered with 1,021 chignons. Its middle finger is 8.3 meters long, and each of the feet are 11 meters long and 8.5 meters wide, large enough to accommodate more than 100 people sitting on it. The huge figure sits with his hands resting on his knees, his head reaching the hilltop and his feet the river, occupying the entire hillside.

Mount Emei and the Leshan Giant Buddha have now been unified into one scenic area and were put on the world cultural and natural heritage lists in 1996.

Source : www.china.org.cn

Yungang Grottoes

2008-07-02T08:25:00.007+07:00

Yungang Grottoes, one of the three major cave clusters in China, punctuate the north cliff of Wuzhou Mountain, Datong. The area was excavated along the mountain, extending 1 km (0.62 miles) from east to west, revealing 53 caves and over 51,000 stone statues.

The Caves are divided into east, middle, and west parts. Pagodas dominate the eastern parts; west caves are small and mid-sized with niches. Caves in the middle are made up of front and back chambers with Buddha statues in the center. Embossing covers walls and ceilings.

Cave 6 Started in 450, Yungang is a relic of the Northern Wei Dynasty (386-534). Absorbing Indian Gandhara Buddhist art, Yungang sculptures developed traditional Chinese art melded with social features of the time.

During the reign of Emperor Xiao Wen a monk named Tanyao took charge of the construction of Yungang Grottoes. The largest cave is No.6. In the 20-meter (65.6-foot)-high cave stands a 15-meter (49.2-foot)-high pagoda-like column decorated with Buddha statues and designs. On the four sides of the tower pillar, and on the east, south and west walls of the cave, 33 embossed panels depict the story of Saykamuni.

The Buddha statue in Cave 20 Caves worth special attention are No.16, 17, 18, 19, and 20. Upon Tan Yao's suggestion, five statues of Emperors Taizu, Taizong, Shizu, Gaozong, and Gaozu as Buddha express the religious theme that the Emperor is Buddha. Caves housing these statues are known as the Five Tan Yao Caves, similar in style but not identical. The statue in Cave 20 is martial and stately, No.19 handsome and elegant, while No.18 is dignified but lively. Their similarity lies in their thick lips, big noses, slanted eyes and broad shoulders depicting the ethnic culture of the time.

Yungang Grottoes, located on the southern foot of Wuzhou Hill, 16 kilometers west of Datong in Shanxi province, has been severely damaged by human activities and natural influences.

Dubbed a treasure house of ancient Buddhist art, the grotto complex is composed of more than 51,000 Buddhist statues, ranging from 3 centimeters to 17 meters in height. Most of them were constructed during the Wei Dynasty in the mid-fifth century, when Chinese Buddhism was at the peak of its popularity.

Yungang Grottoes graphically tell the story of past glory.

Admission Fee: CNY 60
Opening Hours: 8:00 to 17:00
Recommended Time for a Visit: Two hours
Bus Route: Take No. 4 bus at Datong Railway Station and transfer No. 3 bus at Xin Kaili

Articles by Travel China Guide

The Tree That Acted Like a Hunter - (Impatience)

2008-06-18T00:11:00.003+07:00

Once upon a time, there was an antelope who lived in the deep forest. He ate the fruits that fell from the trees. There was one tree that had become his favorite.

In the same area there was a hunter who captured and killed antelopes and deer. He put down fruit as bait under a tree. Then he waited, hiding in the branches above. He held a rope noose hanging down to the ground around the fruits. When an animal ate the fruit, the hunter tightened the noose and caught him.

Early one morning the antelope came to his favorite tree in search of fruits to eat. He did not see that the hunter was hiding in it, with his noose trap ready. Even though he was hungry, the antelope was very careful. He was on the lookout for any possible danger. He saw the delicious looking ripe fruits at the foot of his favorite tree. He wondered why no animal had yet eaten any, and so he was afraid something was wrong. The hiding hunter saw the antelope approaching from a distance. Seeing him stop and take great care, he was afraid he would not be able to trap him. He was so anxious that he began throwing fruits in the direction of the antelope, trying to lure him into coming closer.

But this was a pretty smart antelope. He knew that fruits only fall straight down when they fall from trees. Since these fruits were flying towards him, he knew there was danger. So he examined the tree itself very carefully, and saw the hunter in the branches. However, he pretended not to see him. He spoke in the direction of the tree. "Oh my dear fruit tree, you used to give me your fruits by letting them fall straight down to the ground. Now, throwing them towards me, you do not act at all like a tree! Since you have changed your habits, I too will change mine. I will get my fruits from a different tree from now on, one that still acts like a tree!"

The hunter realized his mistake and saw that the antelope had outsmarted him. This angered him and he yelled out, "You may escape me this time, you clever antelope, but I'll get you next time for sure!"

The antelope realized that, by getting so angry, the hunter had given himself away a second time. So he spoke in the direction of the tree again. "Not only don't you act like a tree, but you act like a hunter! You foolish humans, who live by killing animals. You do not understand that killing the innocent brings harm also to you, both in this life and by rebirth in a hell world. It is clear that we antelopes are far wiser than you. We eat fruits, we remain innocent of killing others, and we avoid the harmful results."

So saying, the careful antelope leaped into the thick forest and was gone.

The moral is:
"The wise remain innocent."

Source : Newyork Buddhist Vihara

The Dancing Peacock - Pride and Modesty

2008-06-03T23:37:00.003+07:00

Once upon a time, a very long time ago, the four footed animals made the lion their king. There was a gigantic fish that roamed the oceans, and the fish made him their king. The birds were attracted to beauty, so they chose the Golden Swan as their king.

King Golden Swan had a beautiful golden daughter. While she was still young, he granted her one wish. She wished that, when she was old enough, she could pick her own husband.

When his daughter was old enough, King Golden Swan called all the birds living in the vast Himalayan Mountains of central Asia to a gathering. The purpose was to find a worthy husband for his golden daughter. Birds came from far away, even from high Tibet. There were geese, swans, eagles, sparrows, humming birds, cuckoos, owls and many other kinds of birds.

The gathering was held on a high rock slab, in the beautiful green land of Nepal. King Golden Swan told his lovely daughter to select whichever husband she wished.
She looked over the many birds. Her eye was attracted by a shining emerald-green long-necked peacock, with gorgeous flowing tail feathers. She told her father, "This bird, the peacock, will be my husband."

Hearing that he was the lucky one, all the other birds crowded around the peacock to congratulate him. They said, "Even among so many beautiful birds, the golden swan princess has chosen you. We congratulate you on your good fortune."

The peacock became so puffed up with pride, that he began to show off his colorful feathers in a fantastic strutting dance. He fanned out his spectacular tail feathers and danced in a circle to show off his beautiful tail. Being so conceited, he pointed his head at the sky and forgot all modesty, so that he also showed his most private parts for all to see!

The other birds, especially the young ones, giggled. But King Golden Swan was not amused. He was embarrassed to see his daughter's choice behave in this way. He thought, "This peacock has no inner shame to give him proper modesty. Nor does he have the outer fear to prevent indecent behavior. So why should my daughter be shamed by such a mindless mate?"

Standing in the midst of the great assembly of birds, the king said, "Sir peacock, your voice is sweet, your feathers are beautiful, your neck shines like an emerald, and your tail is like a splendid fan. But you have danced here like one who has no proper shame or fear. I will not permit my innocent daughter to marry such an ignorant fool!"

Then King Golden Swan married his golden daughter to a royal nephew. The silly strutting peacock flew away, having lost a beautiful wife.

The moral is:
"If you let pride go to your head, you'll wind up acting like a fool."

Source : Newyork Buddhist Vihara