Q 11 How many types of Bodhisattas are there ? Elaborate on each of them.
Bodhisatta
refers to anyone who has made a resolution to become a Buddha and has
also received a confirmation or prediction from a living Buddha that
this will be so.
A Crowned Bodhisatta Head and its type
Three Bodhisatta Sakyamuni …
An Excerpt from The Bodhisatta Guide | Shambhala
Guanyin Bodhisatta.
Bodhisatta Avalokitesvara
Gandhara, bodhisatta assiso, II sec.
Seated Bodhisatta, c. 775, Japan
Bodhisatta statue at National Museum, New Delhi
best images about Tibetan Culture
Five Wisdom Buddhas and four Bodhisattas
Bodhisatta Maitreya (article) | Khan Academy
images about Bodhisattas
Bodhisatta
16-bodhisattva-siebold.jpg - Chinese Buddhist …
Powers & Abilities - Different types of Asura ?
The Buddha Amitabha with the eight great bodhisattas …
Chinese mural of a bodhisatta, ink and color
Amitabha with Eight Great Bodhisattvas (Jokyoji Kyoto …
Bodhisatta (Jp. = Bosatsu) - Japanese Buddhism …
Bodhisatta at Iimori-yama closeup
Amitabha Buddha and Bodhisattas.
Are you on your way to Bodhisatta?
Bodhisatta
Buddha and Bodhisattas Dunhuang Mogao Caves.png …
Difference Between Buddha and Bodhisatta - YouTube
https://www.youtube.com/watch?v=sKhY2HxRojQ
Difference Between Buddha and Bodhisatta
Difference Guru
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Kan iemand mij het Japans boeddhisme uitleggen …
Mural Worshipping Bodhisatta
Bodhisatta
A Crowned Bodhisatta Head and its type.
Buddhist Bodhisatta
Met, afghanistan (maybe bhadda), head of bodhisatta …
Ākāśagarbha
Chinese:
虛空藏; pinyin: Xūkōngzàng; Japanese pronunciation: Kokūzō; Korean: 허공장,
Tibetan: ནམ་མཁའི་སྙིང་པོ།, THL: Namkha’i Nyingpo) is a bodhisattva who
is associated with the great element (mahābhūta) of space (ākāśa).
Avalokiteśvara (Padmapani)
(Chinese:
觀音; pinyin: Guanyin; Japanese pronunciation: Kannon; Korean: 관음;
Vietnamese: Quán Thế Âm, Tibetan: སྤྱན་རས་གཟིགས་, THL: Chenrézik)
The
bodhisatta of compassion, the listener of the world’s cries who uses
skillful means to come to their aid; the most universally acknowledged
bodhisatta in Mahayana Buddhism and appears unofficially in Theravada
Buddhism in Cambodia under the name Lokeśvara. This bodhisatta gradually
became identified predominantly as female in East Asian Buddhism and
its name may originally have been Avalokitāśvara.
Kṣitigarbha
(Chinese:
地藏; pinyin: Dìzáng; Japanese pronunciation: Jizō; Korean: 지장;
Vietnamese: Địa Tạng, Tibetan: ས་ཡི་སྙིང་པོ, THL: Sayi Nyingpo).
Kṣitigarbha
is a bodhisatta primarily revered in East Asian Buddhism and usually
depicted as a Buddhist monk. His name may be translated as “Earth
Treasury”, “Earth Store”, “Earth Matrix”, or “Earth Womb”. Kṣitigarbha
is known for his vow to take responsibility for the instruction of all
beings in the six worlds between the death of Gautama Buddha and the
rise of Maitreya, as well as his vow not to achieve Buddhahood until all
hells are emptied. He is therefore often regarded as the bodhisatta of
hell-beings, as well as the guardian of children and patron deity of
deceased children and aborted fetuses in Japanese culture.
Mahāsthāmaprāpta
(Chinese: 大勢至; pinyin: Dàshìzhì; Japanese pronunciation: Daiseishi; Korean: 대세지; Vietnamese: Đại Thế Chí)
Mahāsthāmaprāpta
(Korean: Daeseji) is a mahāsattva representing the power of wisdom,
often depicted in a trinity with Amitābha and Avalokiteśvara, especially
in Pure Land Buddhism. His name literally means “arrival of the great
strength”.
Maitreya, Pali Metteyya
In some Buddhist texts such
as the Amitabha Sutra and the Lotus Sutra, he is referred to as Ajita.
Chinese: 彌勒; pinyin: Mílè; Japanese pronunciation: Miroku; Korean: 미륵;
Vietnamese: Di-lặc, Tibetan: བྱམས་པ་, THL: Jampa).
According to
both Mahayana and Theravada Buddhism, Maitreya is regarded as the future
buddha. Buddhist tradition, Maitreya is a bodhisattva who will appear
on Earth in the future, achieve complete enlightenment, and teach the
pure dhamma. According to scriptures, Maitreya will be a successor to
the present Buddha, Gautama Buddha. The prophecy of the arrival of
Maitreya refers to a time in the future when the dharma will have been
forgotten by most on the terrestrial world. This prophecy is found in
the canonical literature of all major schools of Buddhism. Maitreya has
also been adopted for his millenarian role by many non-Buddhist
religions in the past such as the White Lotus as well as by modern new
religious movements such as Yiguandao.
Mañjuśrī
(Chinese: 文殊;
pinyin: Wénshū; Japanese pronunciation: Monju; Korean: 문수; Vietnamese:
Văn Thù, Tibetan: འཇམ་དཔལ་དབྱངས།, THL: Jampelyang)
Mañjuśrī is a
bodhisattva associated with prajñā (transcendent wisdom) in Mahayana
Buddhism. In Tibetan Buddhism, he is also a yidam. His name means
“Gentle Glory” Mañjuśrī is also known by the fuller Sanskrit name of
Mañjuśrīkumārabhūta,[4] literally “Mañjuśrī, Still a Youth” or, less
literally, “Prince Mañjuśrī”.
Samantabhadra
Chinese: 普賢菩薩;
pinyin: Pǔxián; Japanese pronunciation: Fugen; Korean: 보현; Vietnamese:
Phổ Hiền, Tibetan: ཀུན་ཏུ་བཟང་པོ, THL: Küntu Zangpo, Mongolian: Хамгаар
Сайн}
Samantabhadra Universal Worthy is associated with practice
and meditation. Together with the Buddha and Mañjuśrī, he forms the
Shakyamuni trinity in Buddhism. He is the patron of the Lotus Sutra and,
according to the Avatamsaka Sutra, made the ten great vows which are
the basis of a bodhisatta. In China, Samantabhadra is associated with
action, whereas Mañjuśrī is associated with prajñā. In Japan,
Samantabharda is often venerated by the Tendai and in Shingon Buddhism,
and as the protector of the Lotus Sutra by Nichiren Buddhism. In the
Nyingma school of Tibetan Buddhism, Samantabhadra is also the name of
the Adi-Buddha - in indivisible Yab-Yum union with his consort,
Samantabhadrī.
Vajrapāṇi
(Chinese: 金剛手; pinyin: Jīngāngshǒu;
Japanese pronunciation: Kongōshu; Korean: 금강수; Vietnamese: Kim cương
thủ, Tibetan: ཕྱག་ན་རྡོ་རྗེ་, THL: Chakna Dorjé)
Vajrapāṇi
(Sanskrit, “Vajra in [his] hand”) is one of the earliest-appearing
bodhisattvas in Mahayana Buddhism. He is the protector and guide of
Gautama Buddha and rose to symbolize the Buddha’s power.
Vajrapāṇi
is extensively represented in Buddhist iconography as one of the three
protective deities surrounding the Buddha. Each of them symbolizes one
of the Buddha’s virtues: Mañjuśrī manifests all the Buddhas’ wisdom,
Avalokiteśvara manifests all the Buddhas’ compassion and Vajrapāṇi
manifests all the Buddhas’ power as well as the power of all five
tathāgatas. Vajrapāṇi is one of the earliest dharmapalas and the only
Buddhist deity to be mentioned in the Pāli Canon as well as be worshiped
in the Shaolin Monastery, in Tibetan Buddhism and in Pure Land
Buddhism, where he is known as Mahasthamaprapta and forms a triad with
Amitābha and Avalokiteśvara.
Manifestations of Vajrapāṇi can
also be found in many Buddhist temples in Japan as dharma protectors
called the Niō (仁王) or “Two Kings”. The Niō are two wrathful and
muscular guardians of the Buddha standing today at the entrance of many
Buddhist temples in East Asian Buddhism. They are said to be dharmapala
manifestations of Vajrapāṇi. According to Japanese tradition, they
traveled with Gautama Buddha to protect him, reminiscent of Vajrapāṇi’s
role in the Ambaṭṭha Sutta of the Pali Canon. Within the generally
pacifist tradition of Buddhism, stories of dharmapalas justified the use
of physical force to protect cherished values and beliefs against evil.
The Niō are also seen as a manifestations of Mahasthamaprapta in Pure
Land Buddhism and as Vajrasattva in Tibetan Buddhism.[5]
Vajrapāṇi
is also associated with Acala, who is venerated as Fudō-Myō in Japan,
where he is serenaded as the holder of the vajra.
Classification
Four Great Bodhisattas
There are several lists of four Bodhisattas according to scripture and local tradition.
Popular Chinese Buddhism generally lists the following, as they are associated with the Four Sacred Mountains:
Avalokiteśvara
Kṣitigarbha
Mañjuśrī
Samantabhadra
The
Womb Realm Mandala of Esoteric Buddhism provides another enumeration.
These bodhisattvas are featured in the Eight Petal Hall in the center of
the mandala. They are as follows:
Samantabhadra
Mañjuśrī
Avalokiteśvara
Maitreya
The Avataṃsaka Sūtra mentions four bodhisattvas, each of whom expounds a portion of the Fifty-two Stages of Bodhisattv Practice.
Dharmaprajñā
Guṇavana
Vajraketu
Vajragarbha
The Lotus Sutta provides a list of bodhisattvas that are the leaders of the Bodhisattas of the Earth.
Viśiṣṭacāritra
Anantacāritra
Viśuddhacāritra
Supratiṣṭhitacāritra
Five Great Bodhisattas
Chapter
7 of the Humane King Sutra provides an enumeration of five
bodhisattvas, known as the “Five Bodhisattvas of Great Power (五大力菩薩).”
There are two Chinese translations of this text, each providing an
entirely different name to these figures. Their association with the
cardinal directions also differs between versions.[7] They are as
follows:
Old translation (Kumaravija) Direction New translation (Amoghavajra) Direction
無量力吼 West Vajrapāramitā (剛波羅蜜多) Central
雷電吼 North Vajrayakṣa (金剛夜叉) North
無畏方吼 East Vajratīkṣṇa (金剛利) West
龍王吼 South Vajraratna (金剛宝) South
金剛吼 Central Vajrapāṇi (金剛手) East
Sixteen Bodhisattas
The
Niṣpannayogāvalī provides a list of bodhisattas known as the “Sixteen
Honored Ones of the Auspicious Aeon.” They also appear in a Sutra with
the same title (賢劫十六尊). They are as follows, along with their respective
associated directions:
East South West North
Maitreya
Amoghadarśana
Sarvāpāyajaha
Sarvaśokatamonirghātana
Gandhahastin
Śauraya
Gaganagañja
Jñānaketu
Amitaprabha
Bhadrapāla
Jālinīprabha
Candraprabha
Akṣayamati
Pratibhānakūṭa
Vajragarbha
Samantabhadra
Another
set of sixteen are known as the “Sixteen Great Bodhisattas” and make up
a portion of the Diamond Realm Mandala. They are associated with the
Buddhas of the cardinal directions.
Akṣobhya
(East) Ratnasaṃbhava
(South) Amitābha
(West) Amoghasiddhi
(North)
Vajrasattva
Vajrarāga
Vajrarāja
Vajrasādhu
Vajraratna
Vajraketu
Vajrateja
Vajrahāsa
Vajradharma
Vajrahetu
Vajratīkṣṇa
Vajrabhāṣa
Vajrakarma
Vajrayakṣa
Vajrarakṣa
Vajrasaṃdhi
Twenty-five Bodhisattas
According
to the Sūtta on Ten Methods of Rebirth in Amitābha Buddha’s Land
(十往生阿彌陀佛國經), those people who are devoted to attaining rebirth in the
Western Pure Land are protected by a great number of bodhisattvas.
Twenty-five of them are given by name:
Avalokiteśvara
Mahāsthāmaprāpta
Bhaiṣajyarāja
Bhaiṣajyasamudgata
Samantabhadra
Dharmeśvara
Siṃhanāda
Dhāraṇī
Ākāśagarbha
Guṇagarbha
Ratnagarbha
Vajragarbha
Vajra
Girisāgaramati
Raśmiprabharāja
Avataṃsakarāja
Gaṇaratnarāja
Candraprabharāja
Divākararāja
Samādhirāja
Samādhīśvararāja
Maheśvararāja
Śuklahastarāja
Mahātejarāja
Anantakāya
ood core, dry …
Ākāśagarbha
Chinese:
虛空藏; pinyin: Xūkōngzàng; Japanese pronunciation: Kokūzō; Korean: 허공장,
Tibetan: ནམ་མཁའི་སྙིང་པོ།, THL: Namkha’i Nyingpo) is a bodhisattva who
is associated with the great element (mahābhūta) of space (ākāśa).
Avalokiteśvara (Padmapani)
(Chinese:
觀音; pinyin: Guanyin; Japanese pronunciation: Kannon; Korean: 관음;
Vietnamese: Quán Thế Âm, Tibetan: སྤྱན་རས་གཟིགས་, THL: Chenrézik)
The
bodhisatta of compassion, the listener of the world’s cries who uses
skillful means to come to their aid; the most universally acknowledged
bodhisatta in Mahayana Buddhism and appears unofficially in Theravada
Buddhism in Cambodia under the name Lokeśvara. This bodhisatta gradually
became identified predominantly as female in East Asian Buddhism and
its name may originally have been Avalokitāśvara.
Kṣitigarbha
(Chinese:
地藏; pinyin: Dìzáng; Japanese pronunciation: Jizō; Korean: 지장;
Vietnamese: Địa Tạng, Tibetan: ས་ཡི་སྙིང་པོ, THL: Sayi Nyingpo).
Kṣitigarbha
is a bodhisatta primarily revered in East Asian Buddhism and usually
depicted as a Buddhist monk. His name may be translated as “Earth
Treasury”, “Earth Store”, “Earth Matrix”, or “Earth Womb”. Kṣitigarbha
is known for his vow to take responsibility for the instruction of all
beings in the six worlds between the death of Gautama Buddha and the
rise of Maitreya, as well as his vow not to achieve Buddhahood until all
hells are emptied. He is therefore often regarded as the bodhisatta of
hell-beings, as well as the guardian of children and patron deity of
deceased children and aborted fetuses in Japanese culture.
Mahāsthāmaprāpta
(Chinese: 大勢至; pinyin: Dàshìzhì; Japanese pronunciation: Daiseishi; Korean: 대세지; Vietnamese: Đại Thế Chí)
Mahāsthāmaprāpta
(Korean: Daeseji) is a mahāsattva representing the power of wisdom,
often depicted in a trinity with Amitābha and Avalokiteśvara, especially
in Pure Land Buddhism. His name literally means “arrival of the great
strength”.
Maitreya, Pali Metteyya
In some Buddhist texts such
as the Amitabha Sutra and the Lotus Sutra, he is referred to as Ajita.
Chinese: 彌勒; pinyin: Mílè; Japanese pronunciation: Miroku; Korean: 미륵;
Vietnamese: Di-lặc, Tibetan: བྱམས་པ་, THL: Jampa).
According to
both Mahayana and Theravada Buddhism, Maitreya is regarded as the future
buddha. Buddhist tradition, Maitreya is a bodhisattva who will appear
on Earth in the future, achieve complete enlightenment, and teach the
pure dhamma. According to scriptures, Maitreya will be a successor to
the present Buddha, Gautama Buddha. The prophecy of the arrival of
Maitreya refers to a time in the future when the dharma will have been
forgotten by most on the terrestrial world. This prophecy is found in
the canonical literature of all major schools of Buddhism. Maitreya has
also been adopted for his millenarian role by many non-Buddhist
religions in the past such as the White Lotus as well as by modern new
religious movements such as Yiguandao.
Mañjuśrī
(Chinese: 文殊;
pinyin: Wénshū; Japanese pronunciation: Monju; Korean: 문수; Vietnamese:
Văn Thù, Tibetan: འཇམ་དཔལ་དབྱངས།, THL: Jampelyang)
Mañjuśrī is a
bodhisattva associated with prajñā (transcendent wisdom) in Mahayana
Buddhism. In Tibetan Buddhism, he is also a yidam. His name means
“Gentle Glory” Mañjuśrī is also known by the fuller Sanskrit name of
Mañjuśrīkumārabhūta,[4] literally “Mañjuśrī, Still a Youth” or, less
literally, “Prince Mañjuśrī”.
Samantabhadra
Chinese: 普賢菩薩;
pinyin: Pǔxián; Japanese pronunciation: Fugen; Korean: 보현; Vietnamese:
Phổ Hiền, Tibetan: ཀུན་ཏུ་བཟང་པོ, THL: Küntu Zangpo, Mongolian: Хамгаар
Сайн}
Samantabhadra Universal Worthy is associated with practice
and meditation. Together with the Buddha and Mañjuśrī, he forms the
Shakyamuni trinity in Buddhism. He is the patron of the Lotus Sutra and,
according to the Avatamsaka Sutra, made the ten great vows which are
the basis of a bodhisatta. In China, Samantabhadra is associated with
action, whereas Mañjuśrī is associated with prajñā. In Japan,
Samantabharda is often venerated by the Tendai and in Shingon Buddhism,
and as the protector of the Lotus Sutra by Nichiren Buddhism. In the
Nyingma school of Tibetan Buddhism, Samantabhadra is also the name of
the Adi-Buddha - in indivisible Yab-Yum union with his consort,
Samantabhadrī.
Vajrapāṇi
(Chinese: 金剛手; pinyin: Jīngāngshǒu;
Japanese pronunciation: Kongōshu; Korean: 금강수; Vietnamese: Kim cương
thủ, Tibetan: ཕྱག་ན་རྡོ་རྗེ་, THL: Chakna Dorjé)
Vajrapāṇi
(Sanskrit, “Vajra in [his] hand”) is one of the earliest-appearing
bodhisattvas in Mahayana Buddhism. He is the protector and guide of
Gautama Buddha and rose to symbolize the Buddha’s power.
Vajrapāṇi
is extensively represented in Buddhist iconography as one of the three
protective deities surrounding the Buddha. Each of them symbolizes one
of the Buddha’s virtues: Mañjuśrī manifests all the Buddhas’ wisdom,
Avalokiteśvara manifests all the Buddhas’ compassion and Vajrapāṇi
manifests all the Buddhas’ power as well as the power of all five
tathāgatas. Vajrapāṇi is one of the earliest dharmapalas and the only
Buddhist deity to be mentioned in the Pāli Canon as well as be worshiped
in the Shaolin Monastery, in Tibetan Buddhism and in Pure Land
Buddhism, where he is known as Mahasthamaprapta and forms a triad with
Amitābha and Avalokiteśvara.
Manifestations of Vajrapāṇi can
also be found in many Buddhist temples in Japan as dharma protectors
called the Niō (仁王) or “Two Kings”. The Niō are two wrathful and
muscular guardians of the Buddha standing today at the entrance of many
Buddhist temples in East Asian Buddhism. They are said to be dharmapala
manifestations of Vajrapāṇi. According to Japanese tradition, they
traveled with Gautama Buddha to protect him, reminiscent of Vajrapāṇi’s
role in the Ambaṭṭha Sutta of the Pali Canon. Within the generally
pacifist tradition of Buddhism, stories of dharmapalas justified the use
of physical force to protect cherished values and beliefs against evil.
The Niō are also seen as a manifestations of Mahasthamaprapta in Pure
Land Buddhism and as Vajrasattva in Tibetan Buddhism.[5]
Vajrapāṇi
is also associated with Acala, who is venerated as Fudō-Myō in Japan,
where he is serenaded as the holder of the vajra.
Classification
Four Great Bodhisattas
There are several lists of four Bodhisattas according to scripture and local tradition.
Popular Chinese Buddhism generally lists the following, as they are associated with the Four Sacred Mountains:
Avalokiteśvara
Kṣitigarbha
Mañjuśrī
Samantabhadra
The
Womb Realm Mandala of Esoteric Buddhism provides another enumeration.
These bodhisattvas are featured in the Eight Petal Hall in the center of
the mandala. They are as follows:
Samantabhadra
Mañjuśrī
Avalokiteśvara
Maitreya
The Avataṃsaka Sūtra mentions four bodhisattvas, each of whom expounds a portion of the Fifty-two Stages of Bodhisattv Practice.
Dharmaprajñā
Guṇavana
Vajraketu
Vajragarbha
The Lotus Sutta provides a list of bodhisattvas that are the leaders of the Bodhisattas of the Earth.
Viśiṣṭacāritra
Anantacāritra
Viśuddhacāritra
Supratiṣṭhitacāritra
Five Great Bodhisattas
Chapter
7 of the Humane King Sutra provides an enumeration of five
bodhisattvas, known as the “Five Bodhisattvas of Great Power (五大力菩薩).”
There are two Chinese translations of this text, each providing an
entirely different name to these figures. Their association with the
cardinal directions also differs between versions.[7] They are as
follows:
Old translation (Kumaravija) Direction New translation (Amoghavajra) Direction
無量力吼 West Vajrapāramitā (剛波羅蜜多) Central
雷電吼 North Vajrayakṣa (金剛夜叉) North
無畏方吼 East Vajratīkṣṇa (金剛利) West
龍王吼 South Vajraratna (金剛宝) South
金剛吼 Central Vajrapāṇi (金剛手) East
Sixteen Bodhisattas
The
Niṣpannayogāvalī provides a list of bodhisattas known as the “Sixteen
Honored Ones of the Auspicious Aeon.” They also appear in a Sutra with
the same title (賢劫十六尊). They are as follows, along with their respective
associated directions:
East South West North
Maitreya
Amoghadarśana
Sarvāpāyajaha
Sarvaśokatamonirghātana
Gandhahastin
Śauraya
Gaganagañja
Jñānaketu
Amitaprabha
Bhadrapāla
Jālinīprabha
Candraprabha
Akṣayamati
Pratibhānakūṭa
Vajragarbha
Samantabhadra
Another
set of sixteen are known as the “Sixteen Great Bodhisattas” and make up
a portion of the Diamond Realm Mandala. They are associated with the
Buddhas of the cardinal directions.
Akṣobhya
(East) Ratnasaṃbhava
(South) Amitābha
(West) Amoghasiddhi
(North)
Vajrasattva
Vajrarāga
Vajrarāja
Vajrasādhu
Vajraratna
Vajraketu
Vajrateja
Vajrahāsa
Vajradharma
Vajrahetu
Vajratīkṣṇa
Vajrabhāṣa
Vajrakarma
Vajrayakṣa
Vajrarakṣa
Vajrasaṃdhi
Twenty-five Bodhisattas
According
to the Sūtta on Ten Methods of Rebirth in Amitābha Buddha’s Land
(十往生阿彌陀佛國經), those people who are devoted to attaining rebirth in the
Western Pure Land are protected by a great number of bodhisattvas.
Twenty-five of them are given by name:
Avalokiteśvara
Mahāsthāmaprāpta
Bhaiṣajyarāja
Bhaiṣajyasamudgata
Samantabhadra
Dharmeśvara
Siṃhanāda
Dhāraṇī
Ākāśagarbha
Guṇagarbha
Ratnagarbha
Vajragarbha
Vajra
Girisāgaramati
Raśmiprabharāja
Avataṃsakarāja
Gaṇaratnarāja
Candraprabharāja
Divākararāja
Samādhirāja
Samādhīśvararāja
Maheśvararāja
Śuklahastarāja
Mahātejarāja
Anantakāya
Q 12 How many perfections a Bodhisatta must fulfil to become a Buddha ?
Q 13 Write an essay on the ten Paramis.
https://quizlet.com/7936317/the-ten-perfections-paramis-flash-cards/
Terms in this set (10)
Generosity (dana)
This
can be characterized by unattached and unconditional generosity, giving
and letting go. Giving leads to being reborn in happy states and
material wealth. Alternatively, lack of giving leads to unhappy states
and poverty. The exquisite paradox in Buddhism is that the more we give -
and the more we give without seeking something in return - the
wealthier (in the broadest sense of the word) we will become. By giving
we destroy those acquisitive impulses that ultimately lead to further
suffering.
Morality (sila)-virtue, integrity
It is an
action that is an intentional effort. It refers to moral purity of
thought, word, and deed. The four conditions of sila are chastity,
calmness, quiet, and extinguishment, i.e. no longer being susceptible to
perturbation by the passions like greed and selfishness, which are
common in the world today. Sila refers to overall (principles of)
ethical behaviour.
Renunciation (nekkhamma)
Nekkhamma is a
Pali word generally translated as “renunciation” while also conveying
more specifically “giving up the world and leading a holy life” or
“freedom from lust, craving and desires.” In Buddhism’s Noble Eightfold
Path, nekkhamma is the first practice associated with “Right Intention.”
In the Theravada list of ten perfections, nekkhamma is the third
practice of “perfection.”
Wisdom (pañña)
Prajña (Sanskrit)
or pañña (Pali) has been translated as “wisdom,” “understanding,”
“discernment,” “cognitive acuity,” or “know-how.” In some sects of
Buddhism, it especially refers to the wisdom that is based on the direct
realization of the Four Noble Truths, impermanence, interdependent
origination, non-self, emptiness, etc. Prajña is the wisdom that is able
to extinguish afflictions and bring about enlightenment.
Energy/Strength (viriya)- effort
It
stands for strenuous and sustained effort to overcome unskillful ways,
such as indulging in sensuality, ill will and harmfulness. It stands for
the right endeavour to attain dhyana. Virya does not stand for physical
strength. It signifies strength of character and the persistent effort
for the well-being of others. In the absence of sustained efforts in
practicing meditation, craving creeps in and the meditator comes under
its influence. Right effort known as viryabala is, thus, required to
overcome unskillful mental factors and deviation from dhyana.
Patience (khanti)
Khanti
(Pali) has been translated as patience, forbearance and forgiveness. It
is the practice of exercising patience toward behavior or situations
that might not necessarily deserve it. It is seen as a conscious choice
to actively give patience as if a gift, rather than being in a state of
oppression in which one feels obligated to act in such a way.
Truthfulness (sacca)
Sacca
is a Pali word meaning “real” or “true.” In early Buddhist literature,
sacca is often found in the context of the “Four Noble Truths,” a
crystallization of Buddhist wisdom. In addition, sacca is one of the ten
paramis or perfections that a bodhisatta must develop in order to
become a Buddha.
Resolution - determination (adhitthana)
Adhitthana
(Pali; from adhi meaning “higher” or “best” plus stha meaning
“standing”) has been translated as “decision,” “resolution,”
“self-determination,” “will” and “resolute determination.” In the late
canonical literature of Theravada Buddhism, adhitthana is one of the ten
“perfections” (dasa paramiyo), exemplified by the bodhisatta’s resolve
to become fully awakened.
Lovingkindness (metta)
Metta
(Pali) or maitri (Sanskrit) has been translated as “loving-kindness,”
“friendliness,” “benevolence,” “amity,” “friendship,” “good will,”
“kindness,” “love,” “sympathy,” and “active interest in others.” It is
one of the ten paramitas of the Theravada school of Buddhism, and the
first of the four Brahmaviharas. The metta bhavana (”cultivation of
metta”) is a popular form of meditation in Buddhism.
The object
of metta meditation is loving kindness (love without attachment).
Traditionally, the practice begins with the meditator cultivating loving
kindness towards themselves,then their loved ones, friends, teachers,
strangers, enemies, and finally towards all sentient beings. Commonly,
it can be used as a greeting or closing to a letter or note.
Buddhists
believe that those who cultivate metta will be at ease because they see
no need to harbour ill will or hostility. Buddhist teachers may even
recommend meditation on metta as an antidote to insomnia and nightmares.
It is generally felt that those around a metta-ful person will feel
more comfortable and happy too. Radiating metta is thought to contribute
to a world of love, peace and happiness.
Metta meditation is
considered a good way to calm down a distraught mind by people who
consider it to be an antidote to anger. According to them, someone who
has cultivated metta will not be easily angered and can quickly subdue
anger that arises, being more caring, more loving, and more likely to
love unconditionally.
Equanimity (upekkha)
American Buddhist monk Bhikkhu Bodhi wrote:
“The
real meaning of upekkha is equanimity, not indifference in the sense of
unconcern for others. As a spiritual virtue, upekkha means equanimity
in the face of the fluctuations of worldly fortune. It is evenness of
mind, unshakeable freedom of mind, a state of inner equipoise that
cannot be upset by gain and loss, honor and dishonor, praise and blame,
pleasure and pain. Upekkha is freedom from all points of self-reference;
it is indifference only to the demands of the ego-self with its craving
for pleasure and position, not to the well-being of one’s fellow human
beings. True equanimity is the pinnacle of the four social attitudes
that the Buddhist texts call the ‘divine abodes’: boundless
loving-kindness, compassion, altruistic joy, and equanimity. The last
does not override and negate the preceding three, but perfects and
consummates them.”
Q 14 Explain the difference between an ordinary act of Dana (giving) and an act of dana parami (perfection of giving)
https://www.learnreligions.com/perfection-of-giving-449724
Buddhism’s Perfection of Giving
image.png
Giving
is essential to Buddhism. Giving includes charity, or giving material
help to people in want. It also includes giving spiritual guidance to
those who seek it and loving kindness to all who need it. However, one’s
motivation for giving to others is at least as important as what is
given.
Motivation
What is the right or wrong motivation?
In sutra 4:236 of the Anguttara Nikaya, a collection of texts in the
Sutta-Pitaka, lists a number of motivations for giving. These include
being shamed or intimidated into giving; giving to receive a favor;
giving to feel good about yourself. These are impure motivations.
The
Buddha taught that when we give to others, we give without expectation
of reward. We give without attaching to either the gift or the
recipient. We practice giving to release greed and self-clinging.
Some
teachers propose that giving is good because it accrues merit and
creates karma that will bring future happiness. Others say that even
this is self-clinging and an expectation of reward. In many schools,
people are encouraged to dedicate merit to the liberation of others.
Paramitas
Giving
with pure motivation is called dana paramita (Sanskrit), or dana parami
(Pali), which means “perfection of giving.” There are lists of
perfections that vary somewhat between Theravada and Mahayana Buddhism,
but dana, giving, is the first perfection on every list. The perfections
might be thought of as strengths or virtues that lead one to
enlightenment.
Theravadin monk and scholar Bhikkhu Bodhi said,
“The
practice of giving is universally recognized as one of the most basic
human virtues, a quality that testifies to the depth of one’s humanity
and one’s capacity for self-transcendence. In the teaching of the
Buddha, too, the practice of giving claims a place of special eminence,
one which singles it out as being in a sense the foundation and seed of
spiritual development.”
The Importance of Receiving
It’s
important to remember that there is no giving without receiving, and no
givers without receivers. Therefore, giving and receiving arise
together; one is not possible without the other. Ultimately, giving and
receiving, giver and receiver, are one. Giving and receiving with this
understanding is the perfection of giving. As long as we are sorting
ourselves into givers and receivers, however, we are still falling short
of dana paramita.
Zen monk Shohaku Okumura wrote in Soto Zen
Journal that for a time he didn’t want to receive gifts from others,
thinking that he should be giving, not taking. “When we understand this
teaching in this way, we simply create another standard to measure
gaining and losing. We are still in the framework of gaining and
losing,” he wrote. When giving is perfect, there is no loss and no gain.
In
Japan, when monks carry out traditional alms begging, they wear huge
straw hats that partly obscure their faces. The hats also prevent them
from seeing the faces of those giving them alms. No giver, no receiver;
this is pure giving.
Give Without Attachment
We are advised to give without attaching to either the gift or the recipient. What does that mean?
In
Buddhism, to avoid attachment doesn’t mean we can’t have any friends.
Quite the opposite, actually. Attachment can only happen when there are
at least two separate things — an attacher, and something to attach to.
But, sorting the world into subjects and objects is a delusion.
Attachment,
then, comes from a habit of mind that sorts the world into “me” and
“everything else.” Attachment leads to possessiveness and a tendency to
manipulate everything, including people, to your own personal advantage.
To be non-attached is to recognize that nothing is really separate.
This
brings us back to the realization that the giver and the receiver are
one. And the gift isn’t separate, either. So, we give without
expectation of reward from the recipient — including a “thank you” —
and we place no conditions on the gift.
A Habit of Generosity
Dana
paramita is sometimes translated “perfection of generosity.” A generous
spirit is about more than just giving to charity. It is a spirit of
responding to the world and giving what is needed and appropriate at the
time.
This spirit of generosity is an important foundation of
practice. It helps tear down our ego-walls while it relieves some of the
sufferings of the world. And it also includes being grateful for the
generosity shown to you. This is the practice of dana paramita.
Q 15 Write clearly in Paliand English Dhamma Vandana Gatha. Explain the meaning, as ytou understand it.
Svaakkhato Bhagavataa Dhamma, sandditthiko, akaaliko,
ehipassiko, opanayiko, paccattam veditabbo vinnuhiti.
Namo tassa niyyaanikassa Dhammassa!
Ya ca Dhammaa atitaaca,
Ya ca Dhammaa anaagataa
Paccuppannaa ca ye Dhammaa,
Aham Vandaami sabbadaa
Natthi me saranam annam
Dhammo me saranam varam
Etena Saccavajjene,
Hoto me jayamangalam
Uttamangena Vandeham
Dhammanca tividham varam
Dhamme yo Khalito doso,
Dhammo khamatu tam mamam
Dhamam yaava nibbaanapariyantam
Saranam gacchaami
The
Teaching is perfectly enunciated by the Blessed One; it is verifiable
here and now, and bears immediate fruit; it invites all the test for
themselves, leads one onward to Nibbana and is to be experienced by the
wise for himself.
Reverential salutation to the Noble Teaching, leading
onwards to deliverance.
The Noble Teachings of the past (Buddhas),
The Noble Teachings of the future (Buddhas),
The Noble Teachings of the Buddhas of present (aeon),
Humbly do I ever worship.
There is no other refuge for me.
The Noble Teaching is my Supreme Refuge,
By this avowal of Truth,
May joyous victory be mine!
With my brow do I worship the most exce;;ent threefold
Teaching
If the Teaching I have transgressed in any way,
May my error the mighty Dhamma deign forgive.
I go to sacred Teaching for refuge,
Till deliverance is attained.
Kindly visit:
http://www.youtube.com/watch?v=TlQtxa0KHnA
Buddhism - Pali Chantings {Salutations to Doctrine}
http://www.buddhanet.net/audio-chant.htm
06-chant-06.mp3
201 KB
Dhamma Vandana - Homage to the Doctrine.
http://www.geocities.com/ssdahampasala/
Dhamma: the characteristics of purity, radiance and peace which arise from morality, concentration and wisdom
Svakkhato bhagavata dhammo
Dhammam namassami.
The Dhamma well-expounded by the Exalted One
I bow low before the Dhamma.
To the Way to Awakenment I go for refuge
The Three Refuges
When
people ask, “Who is really a Buddhist?” the answer will be, “One who
has accepted the Three Refuges” — Buddha, Dhamma and Sangha, as his
shelter and guiding ideal.”
So now that we have paid our respects
to the Teacher, it is usual for Buddhists to continue by affirming
their Refuge in Awakenment (bodhi) in three aspects: the Buddha, the
rediscoverer of Awakenment; the Dhamma, the way to that Awakenment; and
the Sangha, those who are practicing that way have discovered Awakenment
for themselves. That which has the nature of the Unsurpassed Perfect
Awakenment, unconfused and brilliant with the qualities of Great
Compassion, Purity and Wisdom, that is a secure refuge. So we recite
this sure refuge as a reminder every day:
To the Awakened One I go for refuge.
To the Way to Awakenment I go for refuge,
To the Awakened Community I go for refuge.
For the second time to the Awakened One I go for refuge.
For the second time to the Way Awakenment I go for refuge.
For the second time to the Awakened Community I go for refuge.
For the third time to the Awakened One I go for refuge.
For the third time to the Way to Awakenment I go for refuge.
For the third tome to the Awakened Community I go for refuge.
There
is a reason for repeating each refuge three times. The mind is often
distracted and if words are spoken or chanted at that time then it is as
though they have not been spoken at all. There is no strong intention
behind them and one’s Going for Refuge will be like that of a parrot.
Repeating words three times is common in many Buddhist ceremonies (such
as ordination) and ensures that the mind is concentrated during at least
one repetition.
When one has gone for refuge and so affirmed
that one is following the way taught by the Buddha, then it is time to
remind oneself of the basic moral precepts for daily conduct.
Dhamma sadhu, kiyam cu dhamme ti?
Apasinave, bahu kayane, daya, dane, sace, socaye.
Dhamma is good, but what constitutes Dhamma?
(It includes) little evil, much good, kindness,
generosity, truthfulness and purity.
King Asoka
Q 16 Enumerate the qualities of the Dhamma and write the significance of each quality
Dhammam saranam gacchami:
I go to the Dhamma for refuge.
There are three levels to the Dhamma, the teachings of the Buddha —
A. Pariyatti: studying the words of the Buddha as recorded in the Canon — the Discipline, the Discourses, and the Abhidhamma.
B. Patipatti: following the practice of moral virtue, concentration, and discernment as derived from one’s study of the Canon.
C. Pativedha: Liberation.
A. The study of the Dhamma can be done in any of three ways —
1 Alagaddupama-pariyatti: studying like a water viper.
2 Nissaranattha-pariyatti: studying for the sake of emancipation.
3 Bhandagarika-pariyatti: studying to be a storehouse keeper.
Studying
like a water viper means to study the words of the Buddha without then
putting them into practice, having no sense of shame at doing evil,
disobeying the monastic code, making oneself like a poisonous
snake-head, full of the fires of greed, anger, and delusion.
Studying
for the sake of emancipation means to study the Buddha’s teachings out
of a desire for merit and wisdom, with a sense of conviction and high
regard for their worth — and then, once we have reached an
understanding, bringing our thoughts, words, and deeds into line with
those teachings with a high sense of reverence and respect. To try to
bring the Buddha’s teachings into line with ourselves is the wrong
approach — because, for the most part, we are full of defilements,
cravings, views, and conceits. If we act in this way we are bound to be
more at fault than those who try to bring themselves into line with the
teachings: Such people are very hard to find fault with.
Studying
to be a storehouse keeper refers to the education of people who no
longer have to be trained, i.e., of arahants, the highest level of the
Noble Ones. Some arahants, when they were still ordinary,
run-of-the-mill people, heard the Dhamma directly from the Buddha once
or twice and were able immediately to reach the highest attainment. This
being the case, they lacked a wide-ranging knowledge of worldly
conventions and traditions; and so, with an eye to the benefit of other
Buddhists, they were willing to undergo a certain amount of further
education. This way of studying the Dhamma is called ’sikkha-garavata’:
respect for the training.
B. The practice of the Dhamma means to conduct oneself in line with the words of the Buddha as gathered under three headings:
— Virtue: proper behavior, free from vice and harm, in terms of one’s words and deeds.
— Concentration: intentness of mind, centered on one of the themes of meditation, such as the breath.
—
Discernment: insight and circumspection with regard to all fashioned
things, i.e., physical properties, aggregates, and sense media.
To
conduct oneself in this manner is termed practicing the Dhamma. By and
large, though, Buddhists tend to practice the Dhamma in a variety of
ways that aren’t in line with the true path of practice. If we were to
classify their ways of practice, there would be three:
1 Lokadhipateyya — putting the world first.
2 Attadhipateyya — putting the self first.
3 Dhammadhipateyya — putting the Dhamma first.
To
put the world first means to practice for the sake of such worldly
rewards as prestige, material gains, praise, and sensual pleasures. When
we practice this way, we are actually torturing ourselves, because
undesirable things are bound to occur: Having attained prestige, we can
lose it. Having acquired material gains, we can lose them. Having
received praise, we can receive censure. Having experienced pleasure, we
can see it disintegrate. Far from the paths, fruitions, and nibbana, we
torture ourselves by clinging to these things as our own.
To
put the self first means to practice in accordance with our own
opinions, acting in line with whatever those opinions may be. Most of us
tend to side with ourselves, getting stuck on our own views and
conceits because our study of the Dhamma hasn’t reached the truth of the
Dhamma, and so we take as our standard our own notions, composed of
four forms of personal bias —
a Chandagati: doing whatever we feel like doing.
b
Bhayagati: fearing certain forms of power or authority, and thus not
daring to practice the Dhamma as we truly should. (We put certain
individuals first.)
c Dosagati: acting under the power of anger, defilement, craving, conceits, and views.
d
Mohagati: practicing misguidedly, not studying or searching for what is
truly good; assuming that we’re already smart enough, or else that
we’re too stupid to learn; staying buried in our habits with no thought
of extracting ourselves from our sensual pleasures.
All of these ways of practice are called ‘putting the self first.’
To put the Dhamma first means to follow the Noble Eightfold Path —
a.
Right View: seeing that there really is good, there really is evil,
there really is stress, that stress has a cause, that it disbands, and
that there is a cause for its disbanding.
b. Right Resolve: thinking
of how to rid ourselves of whatever qualities we know to be wrong and
immoral, i.e., seeing the harm in sensual desires in that they bring on
suffering and stress.
c. Right Speech: speaking the truth; not
saying anything divisive or inciteful; not saying anything coarse or
vulgar in situations where such words would not be proper; not saying
anything useless. Even though what we say may be worthwhile, if our
listener isn’t interested then our words would still count as useless.
d. Right Action: being true to our duties, not acting in ways that would be corrupt or bring harm to ourselves or others.
e. Right Livelihood: obtaining wealth in ways that are honest, searching for it in a moral way and using it in a moral way.
f.
Right Effort: persisting in ridding ourselves of all that is wrong and
harmful in our thoughts, words, and deeds; persisting in giving rise to
what would be good and useful to ourselves and others in our thoughts,
words, and deeds, without a thought for the difficulty or weariness
involved; acting persistently so as to be a mainstay to others (except
in cases that are beyond our control).
g. Right Mindfulness:
being mindful and deliberate, making sure not to act or speak through
the power of inattention or forgetfulness, making sure to be constantly
mindful in our thoughts (being mindful of the four frames of reference).
h.
Right Concentration: keeping the mind centered and resilient. No matter
what we do or say, no matter what moods may strike the heart, the heart
keeps its poise, firm and unflinching in the four levels of jhana.
These
eight factors can be reduced to three — virtue, concentration, and
discernment — called the middle way, the heart of the Buddha’s
teachings. The ‘middleness’ of virtue means to be pure in thought, word,
and deed, acting out of compassion, seeing that the life of others is
like your own, that their possessions are like your own, feeling
benevolence, loving others as much as yourself. When ‘you’ and ‘they’
are equal in this way, you are bound to be upright in your behavior,
like a well-balanced burden that, when placed on your shoulders, doesn’t
cause you to tip to one side or the other. But even then you are still
in a position of having to shoulder a burden. So you are taught to focus
the mind on a single preoccupation: This can be called ‘holding in your
hands’ — i.e., holding the mind in the middle — or concentration.
The
middleness of concentration means focusing on the present, not sending
your thoughts into the past or future, holding fast to a single
preoccupation (anapanaka-jhana, absorption in the breath).
As
for the middleness of discernment: No matter what preoccupations may
come passing by, you are able to rid yourself of all feelings of liking
or disliking, approval or rejection. You don’t cling, even to the one
preoccupation that has arisen as a result of your own actions. You put
down what you have been holding in your hands; you don’t fasten onto the
past, present or future. This is release.
When our virtue,
concentration, and discernment are all in the middle this way, we’re
safe. Just as a boat going down the middle of a channel, or a car that
doesn’t run off the side of the road, can reach its destination without
beaching or running into a tree; so too, people who practice in this way
are bound to reach the qualities they aspire to, culminating in the
paths and fruitions leading to nibbana, which is the main point of the
Buddha’s teachings.
So in short, putting the Dhamma first means to search solely for purity of mind.
C.
The attainment of the Dhamma refers to the attainment of the highest
quality, nibbana. If we refer to the people who reach this attainment,
there are four sorts —
1 Sukha-vipassako: those who
develop just enough tranquillity and discernment to act as a basis for
advancing to liberating insight and who thus attain nibbana having
mastered only asavakkhaya-ñana, the knowledge that does away with the
fermentation of defilement.
2 Tevijjo: those who attain the three skills.
3 Chalabhiñño: those who attain the six intuitive powers.
4 Catuppatisambhidappatto: those who attain the four forms of acumen.
To
explain sukha-vipassako (those who develop insight more than
tranquillity): Vipassana (liberating insight) and asavakkhaya-ñana (the
awareness that does away with the fermentation of defilement) differ
only in name. In actuality they refer to the same thing, the only
difference being that vipassana refers to the beginning stage of
insight, and asavakkhaya-ñana to the final stage: clear and true
comprehension of the four Noble Truths.
To explain tevijjo: The three skills are —
a
Pubbenivasanussati-ñana: the ability to remember past lives — one, two,
three, four, five, ten, one hundred, one thousand, depending on one’s
powers of intuition. (This is a basis for proving whether death is
followed by rebirth or annihilation.)
b Cutupapata-ñana: knowledge of where living beings are reborn — on refined levels or base — after they die.
c
Asavakkhaya-ñana: the awareness that enables one to do away with the
fermentations in one’s character (sensuality, states of being,
ignorance).
To explain chalabhiñño: The six intuitive powers are —
a
Iddhividhi: the ability to display miracles — becoming invisible,
walking on a dry path through a body of water, levitating, going through
rain without getting wet, going through fire without getting hot,
making a crowd of people appear to be only a few, making a few to appear
many, making oneself appear young or old as one likes, being able to
use the power of the mind to influence events in various ways.
b Dibbasota: clairaudience; the ability to hear far distant sounds, beyond ordinary human powers.
c Cetopariya-ñana: the ability to know the thoughts of others.
d Pubbenivasanussati-ñana: the ability to remember previous lives.
e
Dibba-cakkhu: clairvoyance; the ability to see far distant objects,
beyond ordinary human powers. Some people can even see other levels of
being with their clairvoyant powers (one way of proving whether death is
followed by rebirth or annihilation, and whether or not there really
are other levels of being).
f Asavakkhaya-ñana: the awareness that does away with the fermentation of defilement.
To explain catuppatisambhidappatto: The four forms of acumen are —
a
Attha-patisambhida: acumen with regard to the sense of the Doctrine and
of matters in general, knowing how to explain various points in line
with their proper meaning.
b Dhamma-patisambhida: acumen with regard to all mental qualities.
c
Nirutti-patisambhida: acumen with regard to linguistic conventions.
(This can include the ability to know the languages of living beings in
general.)
d Patibhana-patisambhida: acumen in speaking on the
spur of the moment, knowing how to answer any question so as to clear up
the doubts of the person asking (like the Venerable Nagasena).
This
ends the discussion of the virtues of the four classes of people —
called arahants — who have reached the ultimate quality, nibbana. As for
the essence of what it means to be an arahant, though, there is only
one point — freedom from defilement: This is what it means to attain the
Dhamma, the other virtues being simply adornment.
The three
levels of Dhamma we have discussed are, like the Buddha, compared to
jewels: There are many kinds of jewels to choose from, depending on how
much wealth — discernment — we have.
All of the qualities we
have mentioned so far, to put them briefly so as to be of use, come down
to this: Practice so as to give rise to virtue, concentration, and
discernment within yourself. Otherwise, you won’t have a refuge or
shelter. A person without the qualities that provide refuge and shelter
is like a person without a home — a delinquent or a vagrant — who is
bound to wander shiftlessly about. Such people are hollow inside, like a
clock without any workings: Even though it has a face and hands, it
can’t tell anyone where it is, what time it is, or whether it’s morning,
noon, or night (i.e., such people forget that they are going to die).
People
who aren’t acquainted with the Dhamma within themselves are like people
blind from birth: Even though they are born in the world of human
beings, they don’t know the light of the sun and moon that enables human
beings to see. They get no benefit from the light of the sun and moon
or the light of fire; and being blind, they then go about proclaiming to
those who can see, that there is no sun, no moon, and no brightness to
the world. As a result, they mislead those whose eyes are already a
little bleary. In other words, some groups say that the Buddha, Dhamma,
and Sangha don’t exist, that they were invented to fool the gullible.
Now,
the Dhamma is something subtle and fine, like the fire-potential
(tejas) that exists in the air or in various elements and that, if we
have enough common sense, can be drawn out and put to use. But if we’re
fools, we can sit staring at a bamboo tube [a device for starting fire
that works on the same principle as the diesel engine] from dawn to dusk
without ever seeing fire at all. Anyone who believes that there is no
Buddha, Dhamma, or Sangha, no series of paths or fruitions leading to
nibbana, no consciousness that experiences death and rebirth, is like
the fool sitting and staring at the bamboo tube.
Here I would
like to tell a story as an allegory of those who aren’t acquainted with
the Dhamma. There once was a man living in the woods who, with his five
sons, started growing crops in a clearing about a mile from their home
village. He built a small shack at the clearing and would often take his
sons to stay there. One morning he started a fire in the shack and told
his sons to look after the fire, for he was going out to hunt for food
in the forest. ‘If the fire goes out,’ he told them, ‘get some fire from
my bamboo tube and start it up again.’ Then he set out to search for
food for his sons.
After he had left, his sons got so wrapped
up in their play that when they finally took a look at the fire, they
found that it was completely out. So they had the first son go get some
fire to start it up again. The first son walked over and tried knocking
on the bamboo tube but didn’t see any fire. So they had the second son
get some fire from the tube: He opened it up but didn’t see any fire
inside. All he saw were two bamboo chips but he didn’t know what to do
with them. So the third son came over for a look and, since he didn’t
see any fire, he took a knife to cut the tube in half but still didn’t
see any fire. The fourth son went over and, seeing the two halves lying
there, shaved them down into thin strips to find the fire in them but
didn’t see any fire at all.
Finally the fifth son went over
to look for fire, but before he went he said to his brothers, ‘What’s
the matter with you guys that you can’t get any fire from the bamboo
tube? What a bunch of fools you are! I’ll go get it myself.’ With that,
he went to look at the bamboo tube and found it split into strips lying
in pile. Realizing what his brothers had done, and thinking, ‘What a
bunch of hare-brains,’ he reached for a mortar and pestle and ground up
the bamboo strips to find the fire in them. By the time he ran out of
strength, he had ground them into a powder, but he still hadn’t found
any fire. So he snuck off to play by himself.
Eventually,
toward noon, the father returned from the forest and found that the fire
had gone out. So he asked his sons about it, and they told him how they
had looked for fire in the bamboo tube without finding any. ‘Idiots,’
he thought, ‘they’ve taken my fire-starter and pounded it to bits. For
that, I won’t fix them any food. Let ‘em starve!’ As a result, the boys
didn’t get anything to eat the entire day.
Those of us who
aren’t acquainted with the brightness of the Dhamma — ‘Dhammo padipo’ —
lying within us, who don’t believe that the Dhamma has value for
ourselves and others, are lacking in discernment, like the boys looking
for fire in the bamboo tube. Thus we bring about our own ruin in various
ways, wasting our lives: born in darkness, living in darkness, dying in
darkness, and then reborn in more darkness all over again. Even though
the Dhamma lies within us, we can’t get any use from it and thus will
suffer for a long time to come, like the boys who ruined their father’s
fire-starter and so had to go without food.
The Dhamma lies
within us, but we don’t look for it. If we hope for goodness, whether on
a low or a high level, we’ll have to look here, inside, if we are to
find what is truly good. But before we can know ourselves in this way,
we first have to know — through study and practice — the principles
taught by the Buddha.
Recorded Dhamma (pariyatti dhamma) is
simply one of the symbols of the Buddha’s teachings. The important point
is to actualize the Dhamma through the complete practice of virtue,
concentration, and discernment. This is an essential part of the
religion, the part that forms the inner symbol of all those who practice
rightly and well. Whether the religion will be good or bad, whether it
will prosper or decline, depends on our practice, not on the recorded
doctrine, because the recorded doctrine is merely a symbol. So if we aim
at goodness, we should focus on developing our inner quality through
the Dhamma of practice (patipatti dhamma). As for the main point of
Buddhism, that’s the Dhamma of attainment (pativedha dhamma), the
transcendent quality: nibbana.
3. Can the Dhamma as
proclaimed by the Buddha be called a religious doctrine, or a
philosophy, or is it a spiritual path i.e., a way of life that each
seeker should adhere to at all times? If you think it is a way of life
to be lead every day, how have you tried doing it yourself? It would be
good to share your experience with others.
Is Buddhism a religion or a philosophy?
The
Buddha referred to his teachings simply as Dhamma-vinaya — “the
doctrine and discipline” — but for centuries people have tried to
categorize the teachings in various ways, trying to fit them into the
prevailing molds of cultural, philosophical, and religious thought.
Buddhism is an ethical system — a way of life — that leads to a very
specific goal and that possesses some aspects of both religion and
philosophy:
It is a philosophy.
Like most philosophies,
Buddhism attempts to frame the complexities of human existence in a way
that reassures us that there is, in fact, some underlying order to the
Universe. In the Four Noble Truths the Buddha crisply summarizes our
predicament: there is suffering, it has a cause, it has an end, and
there is a way to reach the end. The teachings on kamma provide a
thorough and logically self-consistent description of the nature of
cause-and-effect. And even the Buddhist view of cosmology, which some
may at first find farfetched, is a logical extension of the law of
kamma. According to the Dhamma, a deep and unshakable logic pervades the
world.
It is not a philosophy.
Unlike most philosophical
systems, which rely on speculation and the power of reason to arrive at
logical truths, Buddhism relies on the direct observation of one’s
personal experience and on honing certain skills in order to gain true
understanding and wisdom. Idle speculation has no place in Buddhist
practice. Although studying in the classroom, reading books, and
engaging in spirited debate can play a vital part in developing a
cognitive understanding of basic Buddhist concepts, the heart of
Buddhism can never be realized this way. The Dhamma is not an abstract
system of thought designed to delight the intellect; it is a roadmap to
be used, one whose essential purpose is to lead the practitioner to the
ultimate goal, nibbana.
It is a religion.
At the heart of each of
the world’s great religions lies a transcendent ideal around which its
doctrinal principles orbit. In Buddhism this truth is nibbana, the
hallmark of the cessation of suffering and stress, a truth of utter
transcendence that stands in singular distinction from anything we might
encounter in our ordinary sensory experience. Nibbana is the sine qua
non of Buddhism, the guiding star and ultimate goal towards which all
the Buddha’s teachings point. Because it aims at such a lofty
transcendent ideal, we might fairly call Buddhism a religion.
It is not a religion.
In
stark contrast to the world’s other major religions, however, Buddhism
invokes no divinity, no supreme Creator or supreme Self, no Holy Spirit
or omniscient loving God to whom we might appeal for salvation.1
Instead, Buddhism calls for us to hoist ourselves up by our own
bootstraps: to develop the discernment we need to distinguish between
those qualities within us that are unwholesome and those that are truly
noble and good, and to learn how to nourish the good ones and expunge
the bad. This is the path to Buddhism’s highest perfection, nibbana. Not
even the Buddha can take you to that goal; you alone must do the work
necessary to complete the journey:
“Therefore, Ananda, be islands
unto yourselves, refuges unto yourselves, seeking no external refuge;
with the Dhamma as your island, the Dhamma as your refuge, seeking no
other refuge.”
Daily
training myself to practice of the Dhamma to conduct myself in line
with the words of the Buddha to be Virtuous with proper behavior, free
from vice and harm, in terms of my words and deeds.
To train my mind for Concentration: intentness of mind, centered on one of the themes of meditation, such as the breath.
To
train my mind for Discernment: insight and circumspection with regard
to all fashioned things, i.e., physical properties, aggregates, and
sense media.
To conduct myself in this manner I feel is termed practicing the Dhamma by putting the Dhamma first.
To put the Dhamma first means to follow the Noble Eightfold Path —
a.
Right View: seeing that there really is good, there really is evil,
there really is stress, that stress has a cause, that it disbands, and
that there is a cause for its disbanding.
b. Right Resolve: thinking
of how to rid ourselves of whatever qualities we know to be wrong and
immoral, i.e., seeing the harm in sensual desires in that they bring on
suffering and stress.
c. Right Speech: speaking the truth; not
saying anything divisive or inciteful; not saying anything coarse or
vulgar in situations where such words would not be proper; not saying
anything useless. Even though what we say may be worthwhile, if our
listener isn’t interested then our words would still count as useless.
d. Right Action: being true to our duties, not acting in ways that would be corrupt or bring harm to ourselves or others.
e. Right Livelihood: obtaining wealth in ways that are honest, searching for it in a moral way and using it in a moral way.
f.
Right Effort: persisting in ridding ourselves of all that is wrong and
harmful in our thoughts, words, and deeds; persisting in giving rise to
what would be good and useful to ourselves and others in our thoughts,
words, and deeds, without a thought for the difficulty or weariness
involved; acting persistently so as to be a mainstay to others (except
in cases that are beyond our control).
g. Right Mindfulness:
being mindful and deliberate, making sure not to act or speak through
the power of inattention or forgetfulness, making sure to be constantly
mindful in our thoughts (being mindful of the four frames of reference).
h.
Right Concentration: keeping the mind centered and resilient. No matter
what we do or say, no matter what moods may strike the heart, the heart
keeps its poise, firm and unflinching in the four levels of jhana.
These
eight factors can be reduced to three — virtue, concentration, and
discernment — called the middle way, the heart of the Buddha’s
teachings. The ‘middleness’ of virtue means to be pure in thought, word,
and deed, acting out of compassion, seeing that the life of others is
like your own, that their possessions are like your own, feeling
benevolence, loving others as much as yourself. When ‘you’ and ‘they’
are equal in this way, you are bound to be upright in your behavior,
like a well-balanced burden that, when placed on your shoulders, doesn’t
cause you to tip to one side or the other. But even then you are still
in a position of having to shoulder a burden. So you are taught to focus
the mind on a single preoccupation: This can be called ‘holding in your
hands’ — i.e., holding the mind in the middle — or concentration.
The
middleness of concentration means focusing on the present, not sending
your thoughts into the past or future, holding fast to a single
preoccupation (anapanaka-jhana, absorption in the breath).
As
for the middleness of discernment: No matter what preoccupations may
come passing by, you are able to rid yourself of all feelings of liking
or disliking, approval or rejection. You don’t cling, even to the one
preoccupation that has arisen as a result of your own actions. You put
down what you have been holding in your hands; you don’t fasten onto the
past, present or future. This is release.
When our virtue,
concentration, and discernment are all in the middle this way, we’re
safe. Just as a boat going down the middle of a channel, or a car that
doesn’t run off the side of the road, can reach its destination without
beaching or running into a tree; so too, people who practice in this way
are bound to reach the qualities they aspire to, culminating in the
paths and fruitions leading to nibbana, which is the main point of the
Buddha’s teachings.
So in short, putting the Dhamma first means to search solely for purity of mind.
Q
17 What do you think of the five Buddhist precepts (Panca Sila) ?If you
are practicing, what are the benefits you derive? Please elaborate.
Panca Sila
Pãnãti-pãtã
veramani sikkhã padam samãdiyãmi
Adinnã-dãnã
veramani sikkhã padam samãdiyãmi
Kãmesu micchã-cãrã
veramani sikkhã padam samãdiyãmi
Musãvãdã
veramani sikkhã padam samãdiyãmi
Surã meraya-majja-pamã-datthãnã
veramani sikkhã padam samãdiyãmi
I take the precept to
abstain from destroying living beings.
I take the precept to
abstain from taking things not given.
I take the precept to
abstain from sexual misconduct.
I take the precept to
abstain from false speech.
I take the precept to
abstain from taking anything that causes
intoxication or heedlessness.
By my daily training of my mind to practice Panca Sila I have realised that they are
Five faultless gifts
“There
are these five gifts, five great gifts — original, long-standing,
traditional, ancient, unadulterated, unadulterated from the beginning —
that are not open to suspicion, will never be open to suspicion, and are
unfaulted by knowledgeable contemplatives & priests. Which five?
As
a disciple of the noble ones, abandoning the taking of life, abstains
from taking life. In doing so, I have dervived freedom from danger,
freedom from animosity, freedom from oppression to limitless numbers of
beings. In giving freedom from danger, freedom from animosity, freedom
from oppression to limitless numbers of beings,I gain a share in
limitless freedom from danger, freedom from animosity, and freedom from
oppression. This is the first gift, the first great gift — original,
long-standing, traditional, ancient, unadulterated, unadulterated from
the beginning — that is not open to suspicion, will never be open to
suspicion, and is unfaulted by knowledgeable contemplatives &
priests…
“Furthermore, abandoning taking what is not given
(stealing), as a true disciple of the noble ones I train my mind to
abstain from taking what is not given. In doing so, it gives freedom
from danger, freedom from animosity, freedom from oppression to
limitless numbers of beings. In giving freedom from danger, freedom from
animosity, freedom from oppression to limitless numbers of beings, I
gain a share in limitless freedom from danger, freedom from animosity,
and freedom from oppression. This is the second gift…
“Furthermore,
abandoning illicit sex, as a true disciple of the noble ones I train my
my mind to abstain from illicit sex. In doing so, it gives freedom from
danger, freedom from animosity, freedom from oppression to limitless
numbers of beings. In giving freedom from danger, freedom from
animosity, freedom from oppression to limitless numbers of beings, I
gain a share in limitless freedom from danger, freedom from animosity,
and freedom from oppression. This is the third gift…
“Furthermore,
abandoning lying, as a true disciple of the noble ones I train my mind
to abstain from lying. In doing so, it gives freedom from danger,
freedom from animosity, freedom from oppression to limitless numbers of
beings. In giving freedom from danger, freedom from animosity, freedom
from oppression to limitless numbers of beings,I gain a share in
limitless freedom from danger, freedom from animosity, and freedom from
oppression. This is the fourth gift…
“Furthermore, abandoning the
use of intoxicants, as a true disciple of the noble ones I train my
mind to abstain from taking intoxicants. In doing so, it gives freedom
from danger, freedom from animosity, freedom from oppression to
limitless numbers of beings. In giving freedom from danger, freedom from
animosity, freedom from oppression to limitless numbers of beings, he
gains a share in limitless freedom from danger, freedom from animosity,
and freedom from oppression. This is the fifth gift, the fifth great
gift — original, long-standing, traditional, ancient, unadulterated,
unadulterated from the beginning — that is not open to suspicion, will
never be open to suspicion, and is unfaulted by knowledgeable
contemplatives & priests. And this is the eighth reward of merit,
reward of skillfulness, nourishment of happiness, celestial, resulting
in happiness, leading to heaven, leading to what is desirable,
pleasurable, & appealing; to welfare & to happiness.”
LESSON 3031 Sat 15 Jun 2019
Diploma in Theravada Buddhist Studies (DBS)
Model Question Paper
2018-19
Q 18 to Q 56
Q 18 On the full moon day of Ashala (July), two months after awakenment, the Buddha walked all the way from
Bodhi
Mandapa (Bodhgaya) to Isipatana in Baranasi. Why did he chooser this
mode of travelling rather than using psychic abilities as in the case of
other Buddhas?
Q 19 Having in mind whose spiritual well-being did he decide to walk rather than levitate ?
Q 20 What did the Buddha say regarding the nature of a Supreme Awakened One as given in the five verses ?
Q 21 Write down the ideals enunciate by the Buddha in the five verses ?
Q 22 Who is the real conquer (Jino), and why so ? elaborate.
Q 23 On hearing the five gathas of the Buddha what did the other traveler say ?
Q
24 Is it possible to construe the Buddha either as a god or an
incarnation, prophet or messaiah of a god from what has been said about
Boddhahood in Buddha’s own words in the five gathas ?
I ) If your answer is no, write why do you think so.
II) If your answer is yes, please explain why do you think so.
Q 25 Write an essay on Buddha’s own definition of Buddhahood as given in the Dona Sutta
Q 26 Why did the brahmin Dona put those four questions based on his knowledge of the footprint?
Q 27 Why did theBuddha give give negative answers to all the four questions and what was his explanation cankers ?
Q 28 What do you understand by the word i) ‘canker’? ii) by lotus analogy?
Q 29 What do you understand about the Buddha-nature as compared with the lotus ? Elaborate as clearly as you can.
Q
30 The message of the Buddha in this Sutta can be breifly expressed
thus: ” Though I am bor in the world, I am above it. It cannot spoil
me.” How would you interpret it ?
Q 31 How are you going to apply this message in your daily life ? Please write clearly.
Q 32 Please clarify:
i. What id Bodhi and how many kinds of Bodhi are there ?
ii Who is a Bodhisatta and how many typts of Bodhisattas are there ?
iii Who is a Buddha and how many types of Buddhas are there ?
Q 33 Together with the Three Refugees what moral principles should a Buddhist follow ?
Q 34 Write a brief esssay on the meaning of Buddha Vandana, as you understand it ?
Q 35 Is the word “Buddha ” a personal name or title, or does it stands for an office ?
Q 36 Explain clearly the meaning of the word “Buddha” as you understand it.
Q 37 Why is he called Buddha ? What are the prerequisites for becoming a Buddha ?
Q 38 What is the meaning of the term Bodhisatta ? How many different types of Bodhisatta are there ? Enumerate.
Q 39 What are the requirements for becoming the different types of Bodhisatta?
Q 40 How many types of Buddha are there ? What are the prerequisites for becoming these different types of Buddha ?
Q 41 What id parami ? How many Paramis are there ? Enumerate .
Q 42 How do the Paramis determine the attainment of different types of Bodhi ?
Q 43 Write an essay on on the core teaching of all Buddhas.
Q 44 How can the Middle path be explained in terms of ethics, psychology and philisophy ?
Q
45 Describe when the Buddha Ratana, Dhamma Ratana, and Sangha Ratana
arose. What is the significance of the term Ratana in this context,
i.e., why are Buddha, Dhamma and Sangha called Treasure Gems ?
Q 46 What is the essential points of the Discourse on non-self as found in his second discourse ?
Q 47 What is the Noble Eightfold Path ? Analyse in terms of 3 modes of Spiritual training ?
Q 48 Write an essay of twelve factors of the law of dependent origination. What does the dependent origination portray ?
Q 49 Write down text of the Paticca Samppada both in Pali and English in forward and backward orders ?
Q 50 Give details account of Ashoka’s Nine messengers of Dhamma dispatched to nine countries ?
Q 51 Write an essay on the Aditta Pariyaya sutta explaining the important features ?
Q 52 What id Dhammapada, in which pitaka it appears ? How many chapters and verses are there ?
Q 53 Explain Dhpd. Verse no 42 & Verse no. 43 with back ground story and give your comments ?
Q 54 Explain Dhpd. Verse no 127 and 128 with background story ?
Q 55 Write down in Pali any 10 verses from citta vagga ?
Q
56 What are the four protective meditations and how does one can
practice in daily life ? Write short Notes on each Arakkha bhavana ie.,
Buddhaanusatti, metta, ashubha and maranussati?
Q 29
Q
18 On the full moon day of Ashala (July), two months after awakenment,
the Buddha walked all the way from Bodhi Mandapa (Bodhgaya) to Isipatana
in Baranasi. Why did he chooser this mode of travelling rather than
using psychic abilities as in the case of other Buddhas? Buddha spent
his time immediately after attaining awakenment. It is said that for one
week after awakenment the Buddha continued to sit under the Bodhi tree
and bask in the glow of the bliss of pure and true knowledge that had
been revealed to him. He spent the second week gazing meditatively at
the Bodhi tree in gratitude for its benign benevolence during his deep
meditation. Later he went and meditated under another tree where it is
said a cobra came and spread its hood over him to protect him against
the rain. He spent yet another week walking back and forth near the
Bodhi tree, deep in meditation. Later the Buddha moved to a place called
Isipatana where he gave his first sermon after awakenment with
Awareness and unraveled the secrets of life to a few blessed disciples.
This place is today known as Sarnath which is situated about 13
kilometers from Varanasi. Travel is a transformative experience and some
places touch you deep inside and transform you in ways that you are not
even aware of! Bodh Gaya is one such place that reaches the very core
of your being. “My child, I understand the doubts and contradictions
that fill your mind and that is why I decided to break my silence and
tell you my story so that you can go from here in peace”. I am the
Mahabodhi tree and today I will tell you the story of how my ancestor
became a Mahabodhi from an ordinary Bodhi tree and the name has passed
on from generation to generation”. The wind howled ominously, the
branches of my ancestor swayed violently, rocked by the winds. Rain
poured down in torrents. But nothing seemed to unsettle the man who sat
cross-legged, deep in meditation under the Bodhi tree who happened to be
my ancestor. The man had been sitting there for the past 7 days
immersed in a deep trance, oblivious to the outer world. His face
radiated a strange calm, but my ancestor knew that behind the facade of
serenity had brewed a storm which had raged violently till the sheer
willpower of the man’s mind had stilled all the forces and now his face
radiated with the brightness of awakenment. The man now was the master
of three facets of knowledge that had transformed him from Siddhartha
Gautama to Gautama Buddha. He was. N The Buddha, the enlightened one and
he now knew about his past lives, had a clear knowledge of Karma and
Reincarnation and had clarity about the four noble truths, namely,
Misery, the arising or cause of misery, the cessation of misery and the
path leading to the cessation of misery. From that day my ancestor also
transformed from a mere Bodhi tree to the Sri Mahabodhi tree. Tÿcyyyhb m
DiplomainTheravadaBuddhistStudies(DBS) ModelQuestionPaper 2018-19 1.
ItissaidBuddhism rejectsacreatorGod,butacceptstheexistenceofinfinite
numberofgodsindiferentdivineplanes.Doyoufinditcontradictory?Ifso,how,if
nowhy?Explain. 2.
WhatisthemotivationunderlyingtheatemptatcalingtheBuddhaanavatarof
Vishnu? 3. Brieflydescribethefolowing– i.TheDream ofQueenMahamaya
i.BirthofPrinceSiddhatha i.PrinceSiddhatha’sproclamationathisbirth.
iv.Whatdoyouunderstandbythisproclamation?Whydidthebabyprincedothat?
Describe. 4.
WriteanaccountofthevisitofSageAsitaandhisprophecy.Whydidhelaughand
thencry?Describethesignificanceofthiscontradictoryscene.
2.WriteanessayontheBodhisataIdeal.
5.AfterSumedhawasconsecratedasaBodhisatabyBuddhaDipankara,how didhe
contemplateontheprerequisitesofBuddhahood,namely,onthethirtyPàramis?
6.WriteclearlyanaccountonSumedha’sthoughtconcerningeachPārami.
7.WritedownSanghaVandanāinPāliaswelasinEnglish.
8.Writeanessayonwhatyouunderstandaboutthemeaningofeachoftheninequalities
oftheSangha. 9.WhatwasSiddhathainhisimmediatepastlife?Whatwashisrole?
10.GiveanaccountofBodhisataSetaketu.
11.HowmanytypesofBodhisatasarethere?Elaborateoneachofthem?
12.HowmanyperfectionsaBodhisatamustfulfiltobecomeaBuddha?
13.WriteanessayonthetenPàramis.
14.Explainthediferencebetweenanordinaryactofdàna(giving)andanactof dāna
pārami(perfectionofgiving).
15.WriteclearlyinPāliandEnglishtheDhammaVandanàGàtha?Explainthemeaning,as
youunderstandit.
16.EnumeratethequalitiesoftheDhammaandwritethesignificanceofeachquality.
17.WhatdoyouthinkofthefiveBuddhistprecepts(PancaSila)?Ifyouarepracticing,
whatarethebenefitsyouderive?Pleaseelaborate.
18.OnthefulmoondayofAsalha(July),twomonthsafterenlightenment,theBuddha
walkedalthewayfrom BodhiMandapa(Bodhgaya)toIsipatanainBaranasi.Whydidhe
choosethismodeoftravelingratherthanusinghispsychicabilitiesasinthecaseof
otherBuddhas?
19.Havinginmindwhosespiritualwel-beingdidhedecidetowalkratherthanlevitate?
20.WhatdidtheBuddhasayregardingthenatureofaSupremeEnlightenedOneasgiven
inthefiveverses?
21.WritedowntheidealsenunciatedbytheBuddhainthefiveverses.
22.Whoisthetrueconquer(Jino),andwhyso?Elaborate.
23.OnhearingthefivegāthāsoftheBuddhawhatdidtheothertravelersay?
24.IsitpossibletoconstruetheBuddhaeitherasagodoranincarnation,prophetor
messiahofagodfrom whathasbeensaidaboutBuddhahoodinBuddha’sownwordsin
thefivegāthas? I)Ifyouranswerisno,writewhydoyouthinkso?
I)Ifyouranswerisyes,pleaseexplainwhydoyouthinkso?
25.WriteanessayonBuddha’sowndefinitionofBuddhahoodasgivenintheDonaSuta. 1
26.WhydidtheBrahminDonaputthosefourquestionsbasedonhisknowledgeofthe
footprint?
27.WhydidtheBuddhagivenegativeanswerstoalthefourquestionsandwhatwashis
explanationregardingcankers?
28.Whatdoyouunderstandbythewordi)‘canker’?i)bythelotusanalogy? 29.Whatdo
you understand aboutThe Buddha-nature as compared with the lotus?
Elaborateasclearlyasyoucan.
30.ThemessageoftheBuddhainthissutacanbebrieflyexpressedthus:“ThoughIam
bornintheworld,Iam aboveit.Itcannotsoilme.”Howwouldyouinterpretit?
31.Howareyougoingtoapplythismessageinyourdailylife?Pleasewriteclearly.
32.Pleaseclarify:- i.WhatisBodhiandhowmanykindsofBodhiarethere?
i.WhoisaBodhisataandhowmanytypesofBodhisatasarethere?
i.WhoisaBuddhaandhowmanytypesofBuddhasarethere?
33.TogetherwiththeThreeRefugeswhatmoralprinciplesshouldaBuddhistfolows?
34.WriteabriefessayonthemeaningofBuddhaVandanā,asyouunderstandit.
35.Istheword‘Buddha’apersonalnameortitle,ordoesitstandsforanofice?
36.Explainclearlythemeaningoftheword‘Buddha’asyouunderstandit.
37.WhyishecaledBuddha?Whatarethepre-requisitesforbecomingaBuddha?
38.Whatisthemeaningoftheterm Bodhisata?HowmanydiferenttypesofBodhisata
arethere?Enumerate.
39.WhataretherequirementsforbecomingthediferenttypesofBodhisata? 40.How
manytypesofBuddhaarethere?Whataretheprerequisitesforbecomingthese
diferenttypesofBuddha? 41.WhatisPārami?HowmanyPāramisarethere?Enumerate.
42HowdothePāramisdeterminetheatainmentofdiferenttypesofBodhi? 4 3 . W
rite a n e s s a y o n th e c o re te a c h in g o f a l l B u d d h a s
. W h e n a n d w h e re w a s th is discoursedelivered?
44.HowcantheMiddlePathbeexplainedintermsofethics,psychologyandphilosophy?
45.DescribewhentheBuddhaRatana,DhammaRatanaandSanghaRatanaarose.What
isthesignificanceoftheterm
Ratanainthiscontext,i.e.,whyareBuddha,Dhammaand SanghacaledTreasureGems?
4 6 . W h a t th e e s s e n tia l p o in ts o f th e D is c o u rs e o
n N o n -s e lf a s fo u n d in h is s e c o n d discourse?
47.WhatistheNobleEightfoldPath?Analyzeintermsof3modesofSpiritualtraining?
48.WriteanessayoftwelvefactorsoftheLaw
ofdependentorigination.Whatdoesthe dependentoriginationportray?
49.WritedownthetextofthePaticcaSamuppadabothinPàliandEnglishinforwardand
backwardorders.
50.GivedetailsaccountofAshoka’sNinemessangersofDhammadispatchedtonine
countries?
51WriteanessayontheAditapariyāyasutaexplainingtheimportantfeatures?
52.WhatisDhammapada,inwhichpitakaitappears?Howmanychaptersandversesare
there? 53.Explain Dhpd.verse no.42 & Verse no 43 with back ground
story and give your comments?
54.ExplainDhpdverseno.127and128withbackgroundstory? 55.W rite dow n in
pāliany 10 verses from cit ta vagga?
56.Whatarethefourprotectivemediationsandhowdoesonecanpracticeindialylife?
W rtie s h o rt N o te s o n e a c h A ra k k h ā b h a v a n a i.e . B
u d d h a ā n u s s a ti, m e t tā , a s u b h ā a n d maranussati? 2
LESSON 3032 Sun 16 Jun 2019
Diploma in Theravada Buddhist Studies (DBS)
Model Question Paper
2018-19
Q 18. Q19, Q 20, Q 21, Q 22, Q 23
Q 18 On the full moon day of Ashala (July), two months after awakenment, the Buddha walked all the way from
Bodhi
Mandapa (Bodhgaya) to Isipatana in Baranasi. Why did he chooser this
mode of travelling rather than using psychic abilities as in the case of
other Buddhas?
Q 19 Having in mind whose spiritual well-being did he decide to walk rather than levitate ?
https://buddhaimonia.com/blog/buddhas-8-fold-path
Wisdom Quotes
150 Buddha Quotes That Will Make You Wiser (Fast)
get the quote of the day click here by maxime lagacé
There is no fear for one whose mind is not filled with desires. Buddha Click to tweet
Work out your own salvation. Do not depend on others. Buddha Click to tweet
If anything is worth doing, do it with all your heart. Buddha Click to tweet
A
man is not called wise because he talks and talks again; but if he is
peaceful, loving and fearless then he is in truth called wise. Buddha
Click to tweet
Do not look for a sanctuary in anyone except your self. Buddha Click to tweet
No one saves us but ourselves. No one can and no one may. We ourselves must walk the path. Buddha Click to tweet
To live a pure unselfish life, one must count nothing as one’s own in the midst of abundance. Buddha Click to tweet
All that we are is the result of what we have thought. Buddha Click to tweet
If we fail to look after others when they need help, who will look after us? Buddha Click to tweet
One who acts on truth is happy in this world and beyond. Buddha Click to tweet
See also: zen quotes, Rumi quotes, gratitude quotes
The Best Buddha Quotes (aka Siddhartha Gautama)
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Give, even if you only have a little.
Even death is not to be feared by one who has lived wisely.
Irrigators channel waters; fletchers straighten arrows; carpenters bend wood; the wise master themselves.
Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good.
Better than a thousand hollow words, is one word that brings peace.
If you knew what I know about the power of giving, you would not let a single meal pass without sharing it in some way.
The root of suffering is attachment.
Silence
the angry man with love. Silence the ill-natured man with kindness.
Silence the miser with generosity. Silence the liar with truth.
People with opinions just go around bothering each other.
Even as a solid rock is unshaken by the wind, so are the wise unshaken by praise or blame. Click to tweet
You yourself must strive. The Buddhas only point the way. Click to tweet
Nothing can harm you as much as your own thoughts unguarded.
Meditate… do not delay, lest you later regret it.
Understanding is the heartwood of well-spoken words.
Ceasing to do evil, cultivating the good, purifying the heart: this is the teaching of the Buddhas.
Delight in meditation and solitude. Compose yourself, be happy. You are a seeker.
Ardently do today what must be done. Who knows? Tomorrow, death comes.
What you are is what you have been. What you’ll be is what you do now.
If you propose to speak always ask yourself, is it true, is it necessary, is it kind.
If
you find no one to support you on the spiritual path, walk alone. (This
is one of my favorite Buddha quote. Leave a reply and let me know
what’s yours!)
Part 2. Buddha Quotes That ARE…
Inspirational Buddha Quotes
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Stop, stop. Do not speak. The ultimate truth is not even to think. Click to tweet
We are what we think. All that we are arises with our thoughts. With our thoughts, we make the world.
Just
as the great ocean has one taste, the taste of salt, so also this
teaching and discipline has one taste, the taste of liberation.
The
one in whom no longer exist the craving and thirst that perpetuate
becoming; how could you track that Awakened one, trackless, and of
limitless range.
Endurance is one of the most difficult disciplines, but it is to the one who endures that the final victory comes.
Long
is the night to him who is awake; long is a mile to him who is tired;
long is life to the foolish who do not know the true law.
Whatever precious jewel there is in the heavenly worlds, there is nothing comparable to one who is Awakened.
Our life is shaped by our mind; we become what we think. Joy follows a pure thought like a shadow that never leaves.
Like
a fine flower, beautiful to look at but without scent, fine words are
fruitless in a man who does not act in accordance with them.
Our
theories of the eternal are as valuable as are those which a chick which
has not broken its way through its shell might form of the outside
world.
An idea that is developed and put into action is more important than an idea that exists only as an idea.
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them?
Chaos is inherent in all compounded things. Strive on with diligence.
See also: positive quote
Short Buddha Quotes
One
liners, thoughts and captions for your bio, social status, self-talk,
motto, mantra, signs, posters, wallpapers, backgrounds, tattoos, SMS,
Facebook, WhatsApp, Snapchat, Tumblr, Twitter, Pinterest, Instagram,
etc.
Go to table of contents
Attachment leads to suffering. Click to tweet
May all beings have happy minds.
Born out of concern for all beings.
I am the miracle.
A jug fills drop by drop.
Every human being is the author of his own health or disease.
The tongue like a sharp knife… Kills without drawing blood.
The way is not in the sky. The way is in the heart. Click to tweet
More short quotes
You may also like:
inspirational quotes
motivational quotes
happiness quotes
love quotes
life quotes
Fake Buddha Quotes (Most Of Them Are Famous Too)
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The mind is everything. What you think you become.
Peace comes from within. Do not seek it without.
You can only lose what you cling to.
I never see what has been done; I only see what remains to be done.
As you walk and eat and travel, be where you are. Otherwise you will miss most of your life.
The only real failure in life is not to be true to the best one knows.
A
man asked Gautama Buddha, “I want happiness.” Buddha said, “First
remove “I,” that’s Ego, then remove “want,” that’s Desire. See now, you
are left with only “Happiness”.
A family is a place where minds come in contact with one another.
Believe
nothing, no matter where you read it, or who said it, no matter if I
have said it, unless it agrees with your own reason and your own common
sense.
If your compassion does not include yourself, it is incomplete.
In
the end, only three things matter: how much you loved, how gently you
lived, and how gracefully you let go of things not meant for you.
The foot feels the foot when it feels the ground.
A dog is not considered a good dog because he is a good barker. A man is not considered a good man because he is a good talker.
If we destroy something around us we destroy ourselves. If we cheat another, we cheat ourselves.
Every experience, no matter how bad it seems, holds within it a blessing of some kind. The goal is to find it.
Doubt everything. Find your own light.
A generous heart, kind speech, and a life of service and compassion are the things which renew humanity.
Just as a snake sheds its skin, we must shed our past over and over again.
When you realize how perfect everything is you will tilt your head back and laugh at the sky.
Meditate. Live purely. Be quiet. Do your work with mastery. Like the moon, come out from behind the clouds! Shine.
My doctrine is not a doctrine but just a vision. I have not given you any set rules, I have not given you a system.
In
the sky, there is no distinction of east and west; people create
distinctions out of their own minds and then believe them to be true.
Holding on to anger is like grasping a hot coal with the intent of throwing it at someone else; you are the one who gets burned.
What you think you create, what you feel you attract, what you imagine you become.
Your work is to discover your world and then with all your heart give yourself to it.
There has to be evil so that good can prove its purity above it.
When you like a flower, you just pluck it. But when you love a flower, you water it daily.
It is better to travel well than to arrive.
It
is better to conquer yourself than to win a thousand battles. Then the
victory is yours. It cannot be taken from you, not by angels or by
demons, heaven or hell.
If you truly loved yourself, you could never hurt another.
Every morning we are born again. What we do today is what matters most.
Life is so very hard. How can we be anything but kind?
See also: https://fakebuddhaquotes.com/
Part 3. Buddha Quotes ABOUT…
Buddha Quotes About Life, Family And Friendship
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Live every act fully, as if it were your last. Click to tweet
Virtue is persecuted more by the wicked than it is loved by the good.
Nothing ever exists entirely alone; everything is in relation to everything else.
Purity or impurity depends on oneself. No one can purify another.
To support mother and father, to cherish wife and child and to have a simple livelihood; this is the good luck.
One moment can change a day, one day can change a life and one life can change the world.
She who knows life flows, feels no wear or tear, needs no mending or repair.
An
insincere and evil friend is more to be feared than a wild beast; a
wild beast may wound your body, but an evil friend will wound your mind.
Whatever words we utter should be chosen with care for people will hear them and be influenced by them for good or ill.
To be idle is a short road to death and to be diligent is a way of life; foolish people are idle, wise people are diligent.
Should a seeker not find a companion who is better or equal, let them resolutely pursue a solitary course.
If we could see the miracle of a single flower clearly, our whole life would change.
See also: family quotes, friendship quotes
Buddha Quotes On Love And Gratitude
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True love is born from understanding. Click to tweet
Radiate boundless love towards the entire world.
You, yourself, as much as anybody in the entire universe, deserve your love and affection.
Ambition is like love, impatient both of delays and rivals.
Love is a gift of one’s inner most soul to another so both can be whole.
Let all-embracing thoughts for all beings be yours.
We
will develop and cultivate the liberation of mind by lovingkindness,
make it our vehicle, make it our basis, stabilize it, exercise ourselves
in it, and fully perfect it.
Hatred does not cease through hatred at any time. Hatred ceases through love. This is an unalterable law.
As rain falls equally on the just and the unjust, do not burden your heart with judgments but rain your kindness equally on all.
He who loves 50 people has 50 woes; he who loves no one has no woes.
Kindness should become the natural way of life, not the exception.
Speak only endearing speech, speech that is welcomed. Speech, when it brings no evil to others, is a pleasant thing.
One is not called noble who harms living beings. By not harming living beings one is called noble.
Being deeply learned and skilled, being well trained and using well spoken words: this is good luck.
Just as a mother would protect her only child with her life, even so let one cultivate a boundless love towards all beings.
In whom there is no sympathy for living beings: know him as an outcast.
Let
us rise up and be thankful, for if we didn’t learn a lot today, at
least we learned a little, and if we didn’t learn a little, at least we
didn’t get sick, and if we got sick, at least we didn’t die; so, let us
all be thankful.
Buddha Quotes On Fear
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Those attached to the notion ‘I am’ and to views roam the world offending people. Click to tweet
There
is nothing more dreadful than the habit of doubt. Doubt separates
people. It is a poison that disintegrates friendships and breaks up
pleasant relations. It is a thorn that irritates and hurts; it is a
sword that kills.
Men, driven on by thirst, run about like a
snared hare; let therefore mendicant drive out thirst, by striving after
passionlessness for himself.
When one has the feeling of dislike
for evil, when one feels tranquil, one finds pleasure in listening to
good teachings; when one has these feelings and appreciates them, one is
free of fear.
The instant we feel anger we have already ceased striving for the truth, and have begun striving for ourselves.
More fear quotes
See also: deep quotes
Buddha Quotes On Mind And Mastering Yourself
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He is able who thinks he is able. Click to tweet
It is a man’s own mind, not his enemy or foe, that lures him to evil ways.
Delight in heedfulness! Guard well your thoughts!
Everything
is based on mind, is led by mind, is fashioned by mind. If you speak
and act with a polluted mind, suffering will follow you, as the wheels
of the oxcart follow the footsteps of the ox.
There is nothing so disobedient as an undisciplined mind, and there is nothing so obedient as a disciplined mind.
A
mind unruffled by the vagaries of fortune, from sorrow freed, from
defilements cleansed, from fear liberated — this is the greatest
blessing.
Know from the rivers in clefts and in crevices: those
in small channels flow noisily, the great flow silent. Whatever’s not
full makes noise. Whatever is full is quiet.
You are a seeker. Delight in the mastery of your hands and your feet, of your words and your thoughts.
See
them, floundering in their sense of mine, like fish in the puddles of a
dried-up stream — and, seeing this, live with no mine, not forming
attachment for states of becoming.
‘As I am, so are these. As are these, so am I.’ Drawing the parallel to yourself, neither kill nor get others to kill.
All experiences are preceded by mind, having mind as their master, created by mind.
To
enjoy good health, to bring true happiness to one’s family, to bring
peace to all, one must first discipline and control one’s own mind. If a
man can control his mind he can find the way to Enlightenment, and all
wisdom and virtue will naturally come to him.
All wrong-doing arises because of mind. If mind is transformed can wrong-doing remain?
What
we are today comes from our thoughts of yesterday, and our present
thoughts build our life of tomorrow: Our life is the creation of our
mind.
The one who has conquered himself is a far greater hero than he who has defeated a thousand times a thousand men.
Transcendental
intelligence rises when the intellectual mind reaches its limit and if
things are to be realized in their true and essential nature, its
processes of thinking must be transcended by an appeal to some higher
faculty of cognition.
I will not look at another’s bowl intent on finding fault: a training to be observed.
The
external world is only a manifestation of the activities of the mind
itself, and the mind grasps it as an external world simply because of
its habit of discrimination and false-reasoning. The disciple must get
into the habit of looking at things truthfully.
Mind precedes all mental states. Mind is their chief; they are all mind-wrought.
If with a pure mind a person speaks or acts happiness follows him like his never-departing shadow.
Quotes By Buddha On Happiness And Joy
Go to table of contents
There is no path to happiness: happiness is the path. Click to tweet
Happiness comes when your work and words are of benefit to yourself and others.
Thousands
of candles can be lighted from a single candle, and the life of the
candle will not be shortened. Happiness never decreases by being shared.
It is in the nature of things that joy arises in a person free from remorse.
The
enlightened one, intent on jhana, should find delight in the forest,
should practice jhana at the foot of a tree, attaining his own
satisfaction.
Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment.
Set your heart on doing good. Do it over and over again, and you will be filled with joy.
Should a person do good, let him do it again and again. Let him find pleasure therein, for blissful is the accumulation of good.
We
are formed and molded by our thoughts. Those whose minds are shaped by
selfless thoughts give joy when they speak or act. Joy follows them like
a shadow that never leaves them.
See also: funny quotes
Quotes By Buddha On Peace, Forgiveness And Letting Go
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Resolutely train yourself to attain peace. Click to tweet
Indeed,
the sage who’s fully quenched rests at ease in every way; no sense
desire adheres to him whose fires have cooled, deprived of fuel. All
attachments have been severed, the heart’s been led away from pain;
tranquil, he rests with utmost ease. The mind has found its way to
peace.
Do not turn away what is given you, nor reach out for what is given to others, lest you disturb your quietness.
Those who are free of resentful thoughts surely find peace. Click to tweet
Quotes By Buddha On Meditation And Spirituality
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Just as a candle cannot burn without fire, men cannot live without a spiritual life. Click to tweet
Looking deeply at life as it is in this very moment, the meditator dwells in stability and freedom.
Meditation
brings wisdom; lack of mediation leaves ignorance. Know well what leads
you forward and what hold you back, and choose the path that leads to
wisdom.
Whatever a monk keeps pursuing with his thinking and pondering, that becomes the inclination of his awareness.
See also: introvert quotes
Quotes By Buddha On Wisdom And Virtues
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The fool who knows he is a fool is that much wiser.
Whatever has the nature of arising has the nature of ceasing.
Unity can only be manifested by the Binary. Unity itself and the idea of Unity are already two.
What
is the appropriate behavior for a man or a woman in the midst of this
world, where each person is clinging to his piece of debris? What’s the
proper salutation between people as they pass each other in this flood?
The greatest gift is to give people your enlightenment, to share it. It has to be the greatest. Click to tweet
When watching after yourself, you watch after others. When watching after others, you watch after yourself.
Let
none find fault with others; let none see the omissions and commissions
of others. But let one see one’s own acts, done and undone.
The true master lives in truth, in goodness and restraint, non-violence, moderation, and purity.
Offend
in neither word nor deed. Eat with moderation. Live in your heart. Seek
the highest consciousness. Master yourself according to the law. This
is the simple teaching of the awakened.
Life is like the harp
string, if it is strung too tight it won’t play, if it is too loose it
hangs, the tension that produces the beautiful sound lies in the middle.
Do
not believe in anything simply because you have heard it. Do not
believe in anything simply because it is spoken and rumored by many. Do
not believe in anything simply because it is found written in your
religious books. Do not believe in anything merely on the authority of
your teachers and elders. Do not believe in traditions because they have
been handed down for many generations. But after observation and
analysis, when you find that anything agrees with reason and is
conducive to the good and benefit of one and all, then accept it and
live up to it.
Just as treasures are uncovered from the earth, so
virtue appears from good deeds, and wisdom appears from a pure and
peaceful mind. To walk safely through the maze of human life, one needs
the light of wisdom and the guidance of virtue.
The wise ones fashioned speech with their thought, sifting it as grain is sifted through a sieve.
The virtues, like the Muses, are always seen in groups. A good principle was never found solitary in any breast.
More wisdom quotes
Quotes By Buddha On Karma And Nirvana
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Someone
who has set out in the vehicle of a Bodhisattva should decide that ‘I
must lead all the beings to nirvana, into that realm of nirvana which
leaves nothing behind’. What is this realm of nirvana which leaves
nothing behind ?
Quotes By Buddha On Change, Failure And Suffering
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Nothing is forever except change. Click to tweet
There is no fire like passion, there is no shark like hatred, there is no snare like folly, there is no torrent like greed.
Both formerly and now, it is only suffering that I describe, and the cessation of suffering.
He
who can curb his wrath as soon as it arises, as a timely antidote will
check snake’s venom that so quickly spreads, — such a monk gives up the
here and the beyond, just as a serpent sheds its worn-out skin.
May all that have life be delivered from suffering.
It
is easy to see the faults of others, but difficult to see one’s own
faults. One shows the faults of others like chaff winnowed in the wind,
but one conceals one’s own faults as a cunning gambler conceals his
dice.
Buddha Quotes On Anger And Jealousy
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You will not be punished for your anger, you will be punished by your anger. Click to tweet
Wear your ego like a loose fitting garment.
Some do not understand that we must die, but those who do realize this settle their quarrels.
Hatred is never appeased by hatred in this world. By non-hatred alone is hatred appeased. This is a law eternal.
All tremble at violence; all fear death. Putting oneself in the place of another, one should not kill nor cause another to kill.
I do not dispute with the world; rather it is the world that disputes with me.
They
blame those who remain silent, they blame those who speak much, they
blame those who speak in moderation. There is none in the world who is
not blamed.
Those who cling to perceptions and views wander the world offending people.
Whoever doesn’t flare up at someone who’s angry wins a battle hard to win.
Anger
will never disappear so long as thoughts of resentment are cherished in
the mind. Anger will disappear just as soon as thoughts of resentment
are forgotten.
Do not overrate what you have received, nor envy others. He who envies others does not obtain peace of mind.
See also: jealousy quotes
Buddha Quotes On Success, Patience And Strength
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Neither fire nor wind, birth nor death can erase our good deeds. Click to tweet
Should you find a wise critic to point out your faults, follow him as you would a guide to hidden treasure.
As an elephant in the battlefield withstands arrows shot from bows all around, even so shall I endure abuse.
Praise
and blame, gain and loss, pleasure and sorrow come and go like the
wind. To be happy, rest like a giant tree in the midst of them all.
In separateness lies the world’s greatest misery; in compassion lies the world’s true strength.
Be a lamp for yourselves. Be your own refuge. Seek for no other. All things must pass. Strive on diligently. Don’t give up.
Better
it is to live one day seeing the rise and fall of things than to live a
hundred years without ever seeing the rise and fall of things.
If you do not change direction, you may end up where you are heading.
More patience quotes, strength quotes
Buddha Quotes On Health
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Health is the greatest gift, contentment the greatest wealth, faithfulness the best relationship. Buddha
To keep the body in good health is a duty… otherwise we shall not be able to keep our mind strong and clear.
Without health life is not life; it is only a state of langour and suffering – an image of death.
The
secret of health for both mind and body is not to mourn for the past,
not to worry about the future, not to anticipate the future, but to live
the present moment wisely and earnestly.
More health quotes
Buddha Quotes On Truth
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Those who have failed to work toward the truth have missed the purpose of living. Click to tweet
Teach
this triple truth to all: A generous heart, kind speech, and a life of
service and compassion are the things which renew humanity.
There are two mistakes one can make along the road to truth…not going all the way, and not starting.
The
calmed say that what is well-spoken is best; second, that one should
say what is right, not unrighteous; third, what’s pleasing, not
displeasing; fourth, what is true, not false.
Conquer the angry
one by not getting angry; conquer the wicked by goodness; conquer the
stingy by generosity, and the liar by speaking the truth.
Three things cannot be long hidden: the sun, the moon, and the truth.
Part 4. Quotes About Buddha
Go to table of contents
If you use your mind to look for a Buddha, you won’t see the Buddha. Bodhidharma Click to tweet
And the Buddha is the person who’s free: free of plans, free of cares. Bodhidharma
As long as you look for a Buddha somewhere else, you’ll never see that your own mind is the Buddha. Bodhidharma
Buddha means awareness, the awareness of body and mind that prevents evil from arising in either. Bodhidharma
Buddhas don’t practice nonsense. Bodhidharma
A Buddha is someone who finds freedom in good fortune and bad. Bodhidharma
Buddhas move freely through birth and death, appearing and disappearing at will. Bodhidharma
But deluded people don’t realize that their own mind is the Buddha. They keep searching outside. Bodhidharma
To find a Buddha all you have to do is see your nature. Bodhidharma
No
one can force us to transform our minds, not even Buddha. We must do so
voluntarily. Therefore Buddha stated, ‘You are your own master’. Dalai
Lama
The color of the mountains is Buddha’s body; the sound of running water is his great speech. Dogen
The Buddha and all sentient beings are nothing but expressions of the one mind. There is nothing else. Huang Po
To
awaken suddenly to the fact that your own Mind is the Buddha, that
there is nothing to be attained or a single action to be performed. This
is the Supreme Way. Huang Po
The words of the Buddha offer this truth: Hatred never ceases by hatred but by love alone is healed. Jack Kornfield
Respect Buddha and the gods without counting on their help. Miyamoto Musashi
Even
the buddha does not want anyone to follow him. Even the greatest
masters cannot give you a single commandment. They see you so uniquely
you, they see your freedom to be so uniquely for you. Osho
Just
two small things: meditation and let-go. Remember these two key words:
meditation and surrender. Meditation will take you in, and surrender
will take you into the whole. And this is the whole of religion. Within
these two words Buddha has condensed the whole essence of religion. Osho
There
is no need for God! If you want to meditate you can meditate without
God. Buddha meditated without God; he had no belief in God. Osho
A Buddha is a Buddha, a Krishna is a Krishna, and you are you. Osho
He
taught virtue, mindfulness, and wisdom. These are the three pillars of
Buddhist practice, as well as the wellsprings of everyday well-being,
psychological growth, and spiritual realization. Rick Hanson
If you cannot bow to Buddha, you cannot be a Buddha. It is arrogance. Shunryu Suzuki
Buddha
says there are two kinds of suffering: the kind that leads to more
suffering and the kind that brings an end to suffering. Terry Tempest
Williams
You need to have confidence that you have the capacity
to become a Buddha, the capacity of transformation and healing. Thich
Nhat Hanh
Part 5. Buddhism And Zen Quotes
Go to table of contents
Man suffers only because he takes seriously what the gods made for fun. Alan Watts Click to tweet
The
only thing that is ultimately real about your journey is the step that
you are taking at this moment. That’s all there ever is. Alan Watts
Everything in moderation, including moderation. Buddhist saying
Learning
to let go should be learned before learning to get. Life should be
touched, not strangled. You’ve got to relax, let it happen at times, and
at others move forward with it. Ray Bradbury
Even if things
don’t unfold the way you expected, don’t be disheartened or give up. One
who continues to advance will win in the end. Daisaku Ikeda
If we learn to open our hearts, anyone, including the people who drive us crazy, can be our teacher. Pema Chödrön
Awareness is the greatest agent for change. Huang Po Click to tweet
Zen has no business with ideas. Suzuki Roshi
To understand everything is to forgive everything. Osho
We are not going in circles, we are going upwards. The path is a spiral; we have already climbed many steps. Hermann Hesse
The
secret of Buddhism is to remove all ideas, all concepts, in order for
the truth to have a chance to penetrate, to reveal itself. Thich Nhat
Hanh
If you want to change the world, start with the next person who comes to you in need. Maezumi Roshi
We are here to awaken from our illusion of separateness. Martin Luther King Jr
When you do something, you should burn yourself up completely, like a good bonfire, leaving no trace of yourself. Eckhart Tolle
Wherever you are, be there totally. Eckhart Tolle
Only the hand that erases can write the true thing. Meister Eckhart
Treat every moment as your last. It is not preparation for something else. Shunryu Suzuki
Q 20 What did the Buddha say regarding the nature of a Supreme Awakened One as given in the five verses ?
https://zenstudiespodcast.com/buddhas-enlightenment/
Shakyamuni Buddha’s Awakenment with Awareness : What Did He Realize?
According
to tradition, Buddhism began with the Buddha’s awakenment. This was the
spiritual awakening of one man, Siddhartha Gautama, somewhere between
528 and 445 BCE, who afterwards was called the “Buddha,” or “awakened
one.” He then taught others what he realized, along with the methods he
used to achieve that realization, and those teachings have been passed
down to the present day. What exactly did Siddhartha comprehend in his
awakenment?
Q 21 Write down the ideals enunciate by the Buddha in the five verses ?
https://www.buddhanet.net/e-learning/qanda02.htm
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