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LESSON 3404 Tue 4 Aug 2020 Discovery of Awakened One with Awareness Universe (DAOAU) Current Situation Ends between 04-8-2020 and 3-12-2020 For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal. Invitation to the 1st Anniversary of KUSHINARA NIBBANA BHUMI PAGODA in 116 CLASSICAL LANGUAGES Through http://sarvajan.ambedkar.org At WHITE HOME 668, 5A main Road, 8th Cross, HAL III Stage, Prabuddha Bharat Puniya Bhumi Bengaluru Magadhi Karnataka State PRABUDDHA BHARAT on 04-8-2020 Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist) All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch It is a 18 feet Dia All White Pagoda with may be a table or, but be sure to having above head level based on the usual use of the room.
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Posted by: site admin @ 7:42 pm

LESSON 3404  Tue  4 Aug 2020


Discovery of  Awakened One with Awareness Universe (DAOAU) 


Current Situation Ends between 04-8-2020 and 3-12-2020 

    For

The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.



Invitation to the 1st Anniversary of

    KUSHINARA NIBBANA BHUMI PAGODA

    in 116 CLASSICAL LANGUAGES

    Through

    http://sarvajan.ambedkar.org

At

    WHITE HOME

    668, 5A main Road, 8th Cross, HAL III Stage,

    Prabuddha Bharat Puniya Bhumi Bengaluru

Magadhi Karnataka State

    PRABUDDHA BHARAT

on 04-8-2020

Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist)




All Aboriginal  Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch
It is a 18 feet Dia All
White Pagoda with may be a table or, but be sure to having above head
level based on the usual use of the room.
 
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It is a 18 feet Dia All
White Pagoda with may be a table or, but be sure to having above head
level based on the usual use of the room.
 
  1. White pagoda choice
  2. The White Pagoda’s Age up choice picture
  3. White pagodaPhoto of the real White Pagoda in Beihai Park in Beijing
  4. China - white pagodaThe White Pagoda as it appears in-game


As it is considered ‘bad etiquette’ to place the Matteyya Awakened One with Awareness is higher than any other image in the same Pagoda.


In the place of an image of Buddha, a Tipitaka Sutta  written on a piece of paper or similar is perfectly acceptable.

As
some Buddhist schools recommend certain standardized arrangements of
images for their lay members Dhamma guardians or lineage masters is
placed.


  • Placed offerings on the lowest level,  a bowl of wate, a bell or singing bowl on a cushion useful.


  • As traditional offerings include candles, flowers, incense, fruit or food. However, it is not what you offer that is important: it is that it is done sincerely with a pure mind.

  • Since Buddhist monastics aren’t allowed to eat after lunchtime, food,
    fruit and dairy offerings traditionally – and for symbolic reasons –
    occur in the morning or shortly before lunchtime. Offerings of water,
    non-dairy beverages, candles, flowers and incense may, however, occur at
    other times of the day.




  • Placed a small stūpa on the supporting surface of the shrine. Made a simple stūpa with a small pile of stones as there is no need to go out and buy a costly gold one; that defeats the purpose of Buddhism.


  • It is traditional to change the offering water every morning, however, the old water should never go to waste.

  • Use it to water a plant or something. A new cup or bowl
    should be used for this purpose: glass or crystal is preferable, because
    the clarity of the water represents clarity of the mind. Some Buddhist
    schools use two water bowls: ‘drinking’ water and ‘washing’
    water. It is far from wrong to let flowers remain even after withering
    has begun: The flowers serve to remind you of impermanence.


  • Offers incense at the shrine when you recite morning ceremony. Touch the tip to your forehead, then light it. See warning.






    • Best time in the Morning Offering water before Sunshine is 4am or 6:30am.Waking up early enough to

      have time to think about the purpose of one’s life. When  waked  up
      thinking that one is been in meditation. Thinking that today  to help
      all
      sentient and non-sentient beings to be happy, well  and secure  just by being kind, compassionate and
      generous to those with whom in in contact.
    • May all have calm, quiet, alert, attentive and an equanimity mind witha clear understanding that everything is changing.
    • Then
      rising and going to the shrine. Lighting a stick of incense and
      thinking Namo Tassa Bagavatho Samma Sam Buddha (three times) To the
      Buddha,
      Dharma and Sangha,
    • Buddham saranam Gaccami
    • Dhammam Saranam Gaccami
    • Sangam saranam Gaccami
    • (Three Times)
    • making  this offering.

    • Then continued by offering
      seven (or 1 or 2 . . .) water bowls, etc

    • It’s your choice whether you want to put anything in there or not, but usually it’s left clean/empty.
      Yes,
      that is absolutely fine. If you’d like, you could write “BUDDHA” on a
      piece of crumpled-up loose leaf paper; you’d still be fine. It really
      does not matter what the
      shrine looks like, but rather what it is about for you.

      Nice idea to try to focus the books and items on your pursuit of Dhamma.

      Leave
      food for a few hours not letting it go bad! Food  offered to guests,
      animals, the hungry or just offered to Buddhahood and eaten. as it is
      sinful to discard food.

    • Anyone can eat the food. Before a meal you offer the food to the Buddha,
      then you eat it. The principle is the same for altars and everything
      else.

    • Flowers symbolize the causes,

    • while fruits symbolize the effects. They play a part in reminding
      practitioners of the truth of cause and effect, which most refer to as
      Kamma.

    • Can I continue to present my offerings to the shrine and meditate regularly when I am having my menstrual period?

      Buddhism has no restrictions to continue to present offerings to the shrine and meditate regularly when having my menstrual period.



    • Can use a picture of the Buddha instead of a statue.

    • The three statues in front of Buddha represent




      They represent the past Buddha, present Buddha and the next Buddha.



  • Stand supports the white statue of the Metteyya Awakened One with Awareness.
    A simple start is a steel stand with three levels. This is the main
    surface of the Pagoda, so you may want to put some effort into this.

  • Placed the Matteyya Awakened One with Awareness onto the Pagoda.

    First need was an image of the Matteyya Awakened One with Awareness.


  • Shwedagon Pagoda, Myanmar - AirPano.com • 360° Aerial Panoramas • 360° Virtual Tours Around the World
    Kanha Cave vihara in the Nasik Caves, 1st century BCE, is one of the earliest.[1]
    5th century Cave 4 at the Ajanta Caves with a Buddha statue in the centre shrine cell.

    Cave 12, Ellora, a late multi-story rock-cut vihara. Further decoration of the pillars was probably intended. Plan of cave 1 at Ajanta, a large vihara

    Cave 12, Ajanta Caves, cell entries off a vihara hall

    Mahabodhi Temple in India. Viharas found at Thotlakonda
    The ruins of Shalvan Vihara, the Buddhist monastery that operated between 7th-12th century in what is now Mainamati, Bangladesh.

    Southeast Asia

    Vihara, locally called wihan, of Wat Chedi Luang in Northern Thailand

    Cave 4, Ajanta Caves

    Entrance to a vihara hall at Kanheri Caves

    Wall carvings at Kanheri CavesSimple slab abode beds in vihara at Kanheri CavesDoorways of a Vihara, Bedse Cave

    hall for prayer and living, 5th century


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    PHOTO
    Buddha Metta gaya
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    Bodhgaya is one of the most important and sacred Buddhist pilgrimage center in the world. It was here under a banyan tree, the Bodhi Tree, Gautama attained supreme knowledge to become Buddha,the Enlightened One. Born; in the foothills of the Himalayas as a Sakya prince of Kapilvastu (now in Nepal), most of the major events of his life, like enlightenment and last sermon, happened in Bihar. Buddhism as a religion was really born in Bihar and evolved here through his preaching and the example of his lifestyle of great simplicity, renunciation and empathy for everything living. Significantly, the state’s name of ‘Bihar’ originated from ‘Vihara’ meaning monasteries which abounded in Bihar. Several centuries after Buddha’s passing away, the Maurya Emperor Ashoka (234-198 BC) contributed tremendously towards the revival, consolidation and spread of the original religion.
    	
    It is the monasteries, Ashoka built for the Buddhist monks and the pillars known as Ashokan Pillars erected to commemorate innumerable historical sites associated with the Buddha’s life, mostly intact to this day, that helped scholars and pilgrims alike to trace the life events and preaching of a truly extraordinary man. There is a magnificent Mahabodhi temple and the Tree from the original sapling still stands in the temple premises. The temple is an architectural amalgamation of many centuries, cultures and heritages. While its architecture has a distinct stamp of the Gupta era, it has later ages inscriptions describing visits of pilgrims from Sri Lanka, Myanmar and China between 7th and 10th century AD. It is perhaps still the same temple Hieuen Tsang visited in 7th century.
    Bodhgaya is one of the most important and sacred Buddhist pilgrimage center in the world. It was here under a banyan tree, the Bodhi Tree, Gautama attained supreme knowledge to become Buddha,the Enlightened One. Born; in the foothills of the Himalayas as a Sakya prince of Kapilvastu (now in Nepal), most of the major events of his life, like enlightenment and last sermon, happened in Bihar. Buddhism as a religion was really born in Bihar and evolved here through his preaching and the example of his lifestyle of great simplicity, renunciation and empathy for everything living. Significantly, the state’s name of ‘Bihar’ originated from ‘Vihara’ meaning monasteries which abounded in Bihar. Several centuries after Buddha’s passing away, the Maurya Emperor Ashoka (234-198 BC) contributed tremendously towards the revival, consolidation and spread of the original religion.
    	
    It is the monasteries, Ashoka built for the Buddhist monks and the pillars known as Ashokan Pillars erected to commemorate innumerable historical sites associated with the Buddha’s life, mostly intact to this day, that helped scholars and pilgrims alike to trace the life events and preaching of a truly extraordinary man. There is a magnificent Mahabodhi temple and the Tree from the original sapling still stands in the temple premises. The temple is an architectural amalgamation of many centuries, cultures and heritages. While its architecture has a distinct stamp of the Gupta era, it has later ages inscriptions describing visits of pilgrims from Sri Lanka, Myanmar and China between 7th and 10th century AD. It is perhaps still the same temple Hieuen Tsang visited in 7th century.
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    inside the cosmic buddha exhibition space

    The Cosmic Buddha

    In Chinese Buddhist art, the sixth century was an era of great
    artistic transformation and theological debate. During that dynamic
    period, religion enjoyed both imperial patronage and abundant popular
    support. Promise of Paradise,
    an exhibition of the permanent collection in the Freer Gallery of Art,
    brings together finely carved stone figures, architectural reliefs, and
    gilt bronzes from that pivotal period. Together the works illustrate how
    beliefs, artistic techniques, and religious expression both rapidly
    evolved and provided a foundation for later innovations.

    One sculpture deserving particular attention is a late sixth-century
    image of the Buddha. A complex decoration of low-relief narrative scenes
    covers its surface. To better elucidate the significance of these
    carvings, Keith Wilson, curator of ancient Chinese art at the Freer and
    Sackler Galleries, turned to digital resources for assistance in closely
    examining this imposing sculpture.

    Scholars have identified the headless figure as Vairochana, the
    Cosmic Buddha (Pilushena in Chinese). The iconography of the narrative
    scenes that cover its form-fitting robe represents the life of the
    Historical Buddha as well as the “Realms of Existence,” a symbolic map
    of the Buddhist world. In Buddhist texts, Vairochana is described as the
    generative force behind all phenomena in the universe. He is also a
    central figure in the Chinese schools of Tiantai and Huayan. The
    narrative scenes are spiritual emanations rising from the Buddha himself
    and illustrate fundamental Buddhist teachings. These scenes originally
    would have been painted, as suggested by the slight traces of pigment
    that remain.

    Following the success of the 2011 exhibition Echoes of the Past,
    Wilson recognized the potential of digital imaging techniques. That
    earlier exhibition utilized 3D-imaging technology to explore an
    important group of late sixth-century devotional sites: the Buddhist
    cave temples of Xiangtangshan in northern China. In the early twentieth
    century sculptures had been removed from the caves. Technology made it
    possible to reconstruct one of the caves by layering high-resolution
    color photographs and 3D laser scans of the missing sculptures onto
    digitized scans of the interior as it now looks. Visitors could thus
    experience a Buddhist cave in its original arrangement, an impossible
    experience today.

    To create an interactive, web-based resource about the Cosmic Buddha, Wilson partnered with the Smithsonian Institution’s Digitization Program Office
    (DPO). That office is charged with creating images of the Smithsonian’s
    collections through both photography and 3D modeling. As part of a
    joint initiative between DPO and the Freer and Sackler Galleries,
    digitization experts Adam Metallo, Vince Rossi, and Jon Blundell scanned
    the Cosmic Buddha over a two-week period in the fall of 2011.

    Members of the Digitization Program Office used laser scanners to capture a 3D digital image of the Freer’s Cosmic Buddha

    Those scans were then digitally stitched together to create a 3D
    model, the basis for an interactive web module. Generously supported by
    the 2D and 3D software developer Autodesk, the web interface software
    allows viewers to rotate the sculpture, adjust lighting, and zoom in to
    see details of the sculpture’s surface. The module features guided tours written
    by Wilson and geologist Janet Douglas, a former Freer|Sackler
    conservation scientist. For example, Douglas presents overviews of the
    stone-working technique that was used to carve the sculpture, a
    scientific profile of the stone itself, and the sculpture’s conservation
    history. Wilson annotates the sculpture to explain the complex
    iconography that is derived from religious texts and theological
    discussions. More tours will be added as research progresses, thus
    allowing the public to follow developments and new findings.

    Through the use of this digital model, Wilson and other researchers
    can study the sculpture and its exceptional details in a new way.
    Scholars have long relied on rubbings to read such low-relief carvings,
    using black ink on white paper to make the patterns and scenes more
    legible. Today’s 3D modeling provides a far clearer view of the
    sculpture’s surface. Wilson can now detect previously unreadable
    details, and he is undertaking a comprehensive survey of the complex
    scenes depicted over the sculpture’s surface. This newfound ability has
    led him to conclude that the Freer’s Cosmic Buddha may well have been
    designed to serve as a teaching sculpture, probably in a monastery,
    where a narrator provided commentary and instruction on the teachings of
    Buddhism.

    The
    entire Cosmic Buddha (left) is covered with intricate scenes that are
    difficult to discern with the naked eye, as seen on the shoulder.
    Rubbings on paper (F1980.86.1d) bring out more details, while the 3D
    scan with digital surface occlusion (right) provides the clearest view
    of the sculpture’s surface.

    The scans’ clarity makes it easier than ever to map the surface and
    more clearly identify the borders of scenes and the figures they
    contain. Spatial depth in the narrative units is created through
    diagonals, vanishing points, and layered landscapes. By looking at 3D
    prints, scholars can now study these scenes for their artistic merit in a
    manner similar to paintings. The prints might help elucidate early
    Chinese narrative illustration and provide vital insight into the visual
    culture of sixth-century China.

    Thanks to the 3D model, the Cosmic Buddha can now be examined
    collaboratively in ways as never before, with “copies” of the sculpture
    being shared with colleagues in China and elsewhere around the world. In
    October 2016, the Freer and Sackler Galleries plan to hold a conference
    on the Cosmic Buddha, convening the field around a seminal period of
    Chinese Buddhist art and providing a forum for considering a single
    sculpture and the milieu in which it was created.

    Creating and studying digital images of the Cosmic Buddha demonstrate
    how technology can aid art historians, Buddhist scholars, and other
    researchers and interested people around the world by providing them
    with greater access to a masterpiece of Buddhist sculpture.

    Learn more about the Cosmic Buddha

    Angela Howard. Imagery of the Cosmological Buddha. Leiden: Brill, 1986.
    Denise Leidy. The Art of Buddhism: An Introduction to Its History and Meaning. Boston: Shambhala, 2008.

    Related online features

    Vairochna, the Cosmic Buddha
    Echoes of the Past: The Buddhist Caves of Xiangtangshan
    The Return of the Buddha
    Body of Devotion: The Cosmic Buddha in 3D


    Visitors at the Freer entrance
    https://www.gnomon.edu/academics?utm_source=ArtStation&utm_medium=Banner-animated-2020-Q3&utm_campaign=Mikko%202%20Standard

    https://www.domestika.org/en/courses/340-creation-of-animated-short-films-in-3d-for-social-media

    Creation of Animated Short Films in 3D for Social Media




    A course by
    Buda.tv

    , Animation directors




    Creation of Animated Short Films in 3D for Social Media

    Learn to tell short animated stories to share with the world





    Any audiovisual project goes through a series of phases before
    reaching a final product. These are preproduction, production and
    postproduction and, in this Domestika course, you will see how they
    apply in the creation of an animated short film.

    From the hand of Dalmiro Buigues and Martín Dasnoy - founders of the
    animation studio Buda.tv - you will learn the process of creating an
    animated short film, from concept to final execution. In addition, you
    will know the techniques that have led them to work with brands such as
    Rappi, Nike and Fox, and you will apply these methods to the peculiar
    final project of this course: a collaborative short film in which all
    students participate simultaneously.

    About this course




    Course table of contents


    • U1

      Introduction


    • U2

      Preproduction


    • U3

      Short production - Character design, color palette and styleframe.


    • U4

      Short production - Head and body


    • U5

      Short production - Stage modeling.


    • U6

      Short production - UVWs, mapping coordinate generation


    • U7

      Short production - Materials and lighting


    • U8

      Short production - Rig


    • U9

      Short production - Animation


    • U10

      Short production - Composition and sound


    • U11

      Postproduction


    • FP

      Final project

    View details


    You will start by meeting Martín and Dalmiro, founders of Buda.tv,
    who will tell you about their career in the world of animation and their
    main influences.

    Then, you will start with the preproduction of your short film, shaping your script and then converting it into a storyboard and later into an animatic .

    You will define the aesthetics and the style of animation of your
    piece, and also, you will see the profiles you need to assemble your
    production team.

    Once you have defined the path to follow and the needs, you will
    start the production of your short film, generating characters, colors
    and scenarios from scratch.

    Finally, you will export your project using specifications that
    Martín and Dalmiro will provide you, in order to be part of the final
    collaborative project in which all students’ videos will be put
    together.




    What is this course’s project?



    You will create an animation short of between 5 and 15 seconds that
    will work as part of a collaborative short film among the students of
    the course.




    Who is it for?




    To people who are starting in the world of animation and want to know the processes behind a short film.

    What you need




    The course is based and focuses on the processes. Therefore, you will
    need basic knowledge of the 2D or 3D animation software of your choice
    (it can be Maya, Cinema 4D, MAX, Blender, or any other one you use) and a
    computer with that software installed.








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