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Buddhism...The Day of Vesak


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UN. Day of Vesak

 

"Visakabucha" week in Thailand..and many other nations...

 

May 16-22 the week we specailly pay respect for Buddha....

 

International Buddhist conference, Thailand, May 21th.

 

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International Recognition of the Day of Vesak

Statement by Mr. Kamalesh Sharma, PR on November 23, 1999

Mr. President,

We would like to associate ourselves fully with the statement just made by the Permanent Representative of Sri Lanka.

Prince Gautam Siddharth, or the Buddha, that is, the Enlightened One, as he came to be known, is among the rare individuals who have exercised a profound formative influence on human civilization itself. Since 6th century B.C., when the imperishable events of his life were enacted, his teaching, precepts and example have been a beacon for the spiritual salvation of countless individuals and have provided the ethical and moral underpinning to vast segments of human society. In one of the earliest works on the Buddha, the writer Edwin Arnold ennobled him as ?The Light of Asia?. As the perfect embodiment of enlightened knowledge, personal sacrifice in the attainment of the highest ideal and as a font of universal compassion, the Buddha will always be a leading light to mankind. His universalism is exemplified through the lessons he drew for all human beings from the passage of human life through pain, sickness, old age and death. He renounced the luxuries of Shakya Kingdom at the age of 29 in search of enlightenment, not only for himself but, as the working of his colossal influence ensured, for humanity. His preaching was universal, transcending any social distinction whatsoever. Thus Buddhism was embraced by the high and low, the rich and poor, the intellectual and layman. The teachings of the Buddha spread from Himalayas to Kanyakumari and across the frontiers of India to Sri Lanka, Myanmar, Thailand, other regions of South East Asia and Nepal, Mongolia, Korea, China and Japan to the North and North East. These teachings have enormous influence and following in the West as well.

 

The essence of the teachings of the Buddha, which is Dharma, or the Highest Law and Morality, is based on the law of release from suffering, leading to spiritual enlightenment, and based on abjuration of force, violence or any form of persecution and brings a message of universal compassion and peace. As such, it is an eternal message for humanity and completely appropriate for recognition and honour being accorded to it within the gathering of the world community represented in the United Nations. It embodies the highest form of aspiration for humanity. The Bodhi-sattva is the perfect embodiment of knowledge, courage, love and sacrifice, who defers his own Nirvana or release, in order to liberate those still entangled in the web of suffering. Such ideals and inspiration are a heritage of all mankind, as all great religions of the world.

 

The Explanatory Memorandum and the Draft Resolution before us are clear. They seek only recognition of the Holy Day of "Vesak" and, in the climate of scarce financial resources, request for appropriate arrangements for its observance, without cost to the United Nations. We strongly commend them for adoption by the General Committee for consideration by this General Assembly in a Plenary Meeting.

 

In his life and teaching, the Buddha represented the spirit of universal brotherhood, which is the UN?s mission to promote. Nothing would be more appropriate for the UN than to commemorate his life and ideals.

http://www.un.int/india/ind171.htm

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A glimpse? :

 

The Key to Liberarion...

http://www.buddhistchannel.tv/index.php?id=6,467,0,0,1,0

The Key to liberation

Ajahn Chah, Exceprt from Abhyagiri Monastery, Published on the Buddhist Channel, Dec 23, 2004

Bangkok, Thailand -- In Buddhism, the primary reason we study the Dhamma (the Truth) is to find the way to transcend suffering and attain peace. Whether you study physical or mental phenomena, the citta (mind or consciousness) or cetasika (mental factors), it is only when you make liberation from suffering your ultimate goal, rather than anything else, that you will be practising in the correct way. This is because suffering and its causes already exist right here and now.

 

As you contemplate the cause of suffering, you should understand that when that which we call the mind is still, it's in a state of normality. As soon as it moves, it becomes sankhara (that which is fashioned or concocted). When attraction arises in the mind, it is sankhara; when aversion arises, it is sankhara. If there is desire to go here and there, it is sankhara.

As long as you are not mindful of these sankharas, you will tend to chase after them and be conditioned by them. Whenever the mind moves, it becomes sammuti-sankhara ? enmeshed in the conditioned world ? at that moment. And it is these sankharas ? these movements of the mind ? which the Buddha taught us to contemplate.

 

Whenever the mind moves, it is aniccam (impermanent), dukkham (suffering) and anatta (not-self). The Buddha taught us to observe and contemplate this. He taught us to contemplate sankharas which condition the mind. Contemplate them in light of the teaching of paticcasamuppada (Dependent Origination): avijja (ignorance) conditions sankhara (karmic formations); sankhara conditions vi??ana (consciousness); vi??ana conditions nama (mentality) and rupa (materiality); and so on.

 

You have already studied and read about this in the books, and what's set out there is correct as far as it goes, but in reality you're not able to keep up with the process as it actually occurs. It's like falling out of a tree: in a flash, you've fallen all the way from the top of the tree and hit the ground, and you have no idea how many branches you passed on the way down. When the mind experiences an arammana (mind-object) and is attracted to it, all of a sudden you find yourself experiencing a good mood without being aware of the causes and conditions which led up to it.

 

Of course, on one level the process happens according to the theory described in the scriptures, but at the same time it goes beyond the limitations of the theory. In reality, there are no signs telling you that now it's avijja, now it's sankhara, then it's vi??ana, now it's nama-rupa and so on. These scholars who see it like that, don't get the chance to read out the list as the process is taking place.

 

Although the Buddha analysed one moment of consciousness and described all the different component parts, to me it's more like falling out of a tree ? everything happens so fast you don't have time to reckon how far you've fallen and where you are at any given moment. What you know is that you've hit the ground with a thud, and it hurts!

 

What takes place in the mind is similar. Normally, when you experience suffering, all you really see is the end result, that there is suffering, pain, grief and despair present in the mind. You don't really know prostitute it came from ? that's not something you can find in the hooks. There's nowhere in the books where the intricate details of your suffering and it's causes are described. The reality follows along the same course as the theory outlined in the scriptures, but those who simply study the books and never get beyond them, are unable to keep track of these things as they actually happen in reality............

http://www.buddhistchannel.tv/index.php?id=6,467,0,0,1,0

Edited by Koku (see edit history)
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A glimpse? :

 

What is important?

http://www.abhayagiri.org/index.php/main/article/182/

What is Important?On the occasion of the King of Thailand's sixtieth birthdayAjahn PasannoDecember 24, 2004

If we are lacking the richness of truth in our hearts, then when we die and they cremate us, our lives will be worth no more than the handful of ashes we produce.

 

The Buddha offered his Teaching to the world with the intention of showing a way to know Truth - Dhamma. His lifelong gesture of renunciation was made so we could personally know this Truth. The fact that these Teachings are still with us shows that they have been put to good use by both lay and ordained people alike. It is important, however, that we understand the need for personal contemplation of these Teachings for their true value to arise. With such personal contemplation, if it is right, we can come to sense the completeness, coolness and calm that they offer.

 

As a foreigner living here in Thailand, I find life as a Buddhist monk extremely beneficial. Sometimes people visiting our monastery, Wat Nanachat, ask me how long I've been a monk. 'Over ten years,' I tell them. 'Is it good?' they like to ask. 'If it wasn't any good,' I reply, 'why would I have spent over ten years living this way? I could be doing all sorts of other things.' It is because I personally see the value of this Way that I live it.

 

Without clear understanding of the processes of our hearts, we create all kinds of problems. We become hot and bothered and are dragged about by emotional states. For there to be personal and global peace, these states need to be understood: the ways of the heart need to be seen clearly. This is the function and value of Dhamma.

 

In contemplating the Buddhist Way, it is important to see that there is absolutely no obligation or intimidation involved. Whether we take it up or not is our choice, we have complete freedom in this regard - the Buddha only offered us an introduction to the Path. There is no external judge checking up on us. He pointed out that which leads to true success, to.......

http://www.abhayagiri.org/index.php/main/article/182/

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Links: Buddhism/Buddha teaching/Dhama/meditation

 

Buddhist teaching : Venerable Monk Pasanno

http://www.abhayagiri.org/dhamma/ajahnpasanno.html

 

Buddhist InfoWeb

http://www.dharmanet.org/infowebt.html

 

Buddhist teaching : High priest Ajarn Cha

http://www.saigon.com/~anson/ebud/see-way/index.htm#c

 

Buddhist teaching : High priest LuangTaBua

http://www.luangta.com/English/Index.html

 

Il sentiero della pace; del venerabile Ajahn Chah

http://santacittarama.altervista.org/sentiero.htm

 

London Buddhist temple

http://www.londonbuddhistvihara.co.uk/

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Thank you Koku. I found that very interesting. I have a strong conection with Buddhism through my martial arts and as my father has become a Cha'an Buddhist lay monk. (Thats a bit like a priest, a monk who doesn't live in a monastery). I myself find meditation an extremely useful life tool.

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..I have a strong conection with Buddhism through my martial arts and as my father has become a Cha'an Buddhist lay monk...I myself find meditation an extremely useful life tool.

ohmy.gifWow! ... I never know you are such related to Buddhism...and even do meditation... ok01.gif

I hope you keep on practicing it...as it will be even more fruitful to you... notworthy.gif

The teachings above are in English, and fairly simple enough to read and apply to daily life situations.... Glad you like them... wink.gif

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I personally do Chi Gung meditation (Chinese version of Yoga I think) and it is used for excercise, strngth and health. Some of it is moving and some is standing still. There are differing types and mine is mainly aimed at martial training. Talking to my Dad though has shown me how related it is to Buddhist meditation, the aim is different of course. Originally Christian prayer was much more like meditation too and in the Orthodox church they still practice silent prayer in this way.

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Meditation is differently done, and receive different outcomes...

Even in Buddhism, there are many kinds of meditation...

However...people benefit from the meditation..

....physically...illness cured...strength of mind,

....spitirually...concentration..memory..spirit status..wisdom...

Just do it, and benefit from it.. clap.gif

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Interviewing ...a Happy Monk....

 

http://www.abhayagiri.org/dhamma/amaro_interview.htm

 

The Happy Monk

Living Buddhism in the West

 

Interview with Ajahn Amaro by Inquiring Mind Magazine

 

After spending time with the Western monk Ajahn Amaro, one is left with the unique feeling of having been in the presence of a truly happy man, and one whose happiness is born of wisdom. Ordained by Ajahn Cha in 1979, Ajahn Amaro has spent most of his life as a monk at the Amaravati monastery in England. In recent years he has lived in Northern California for several months each winter. Soon Ajahn Amaro will be taking up permanent residence in California on 120 acres of forested land in Redwood Valley, Mendocino County, where a Theravadan monastery will be established. The land was gifted to Ajahn Sumedho, abbot of Amaravati, and to the Sanghapala Foundation by the founder of the City of Ten Thousand Buddhas, Master Hua, who passed away this past Spring. The following interview with Ajahn Amaro was conducted by Wes Nisker and Terry Vandiver in March of 1995, on the porch of Ajahn Amaro's residence in Marin County, California....

INQUIRING MIND: How would you assess the study of Buddha Dharma and the practice of meditation now being taught in the West?......

IM: What prompted you to become a Buddhist monk? .....

IM: Did the monk's life live up to your initial expectations? ....

More Questions and Answers are here... http://www.abhayagiri.org/dhamma/amaro_interview.htm

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Renown Buddhist Meditation sites

 

A Guide to Buddhist Monasteries and Meditation Centres in Thailand

http://www.dharmanet.org/thai_94.html

 

Mahachulalongkorn University

http://www.mcu.ac.th/mcu_eng/

 

Wat Maha That (The temple of the Great Element)

http://meditationthailand.tripod.com/B/mahathat.html

 

A Guide to Buddhist Monasteries and Meditation Centres in Thailand

http://www.hdamm.de/buddha/mdtctr07.htm

 

The Meditation places in Thailand

http://www.dhammathai.org/e/meditation/page1.php

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To celebrate the day of Vesak... It's the custom that Buddhist people pay respect to lord Buddha by making merits, do no harm to others, pray, also walk 3 circles around the Sathupa or shrine...

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The text might be little blurry, but the content is good... The birth, enlightment, and death of Buddha...

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Buddhism in Thailand...in brief..., amd the Emerald Buddha...the most important Buddha image in Thailand...(placed at the Royal Grand Palace, where most tourists to Thailand shouldn't miss)

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  • 3 weeks later...

Meditation 'brain training' clues

BBC, Monday, 13 June, 2005, 00:15 GMT 01:15 UK

http://news.bbc.co.uk/2/hi/health/4613759.stm

Meditating monks are giving clues about how the brain's basic responses can be overridden, researchers say.

Australian scientists gave Buddhist monks vision tests, where each eye was concurrently shown a different image.

 

Most people's attention would automatically fluctuate - but the monks were able to focus on just one image.

Writing in Current Biology, the scientists say their ability to override this basic mental response indicates how the brain can be trained.

 

Olivia Carter, of the University of Queensland, said: "The monks showed they were able to block out external information.

"People who use meditation, including the Dalai Lama have said that the ability to control and direct your thoughts can be very beneficial in terms of mental health."

 

Dr Toby Collins, of the Oxford Centre for the Science of the Mind, told the BBC News website: "Meditation is a way of tapping into a process of manipulating brain activity."

He said the idea that meditation trained the brain to attend to just one thing at a time fitted in with previous research.

He added: "How that's done, we don't yet know. But studies using fMRI (functional magnetic resonance imaging) can show what's happening in the brain."

http://news.bbc.co.uk/2/hi/health/4613759.stm

 

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The buddhism has its origin in educations displayed for the Buddha Sakyamuni in India, has 3,000 years approximately. This great man of wisdom, even so been born as a prince, left its palace and heading, dedicating incessant efforts to reach the illumination, and launched the light of the happiness human being on the Indian people. In the days of Sakyamuni the people did not have fort interest in keeping accurate historical registers. Before registering the dates of the mutant events in the society, they were not interested in discovering the meaning behind such events in relation to the perpetual nature of the universe. In this direction, the Indian cultural environment was propitious to the formation of deep philosophical and religious thoughts, the fruit of this cultural environment was of course the buddhism, the challenge of Sakyamuni to the brahmanism and the other established thoughts. Been born as son of the governing of the reign of the Sakya, king Suddhodana and Maya queen, the illuminated one was called Siddhartha Gautama, or either "that one that carries through all the desires", having indicated that all the desires of Suddhodana had after been carried through the birth of its son and the subsequent prosperity that came to its country. The place of birth of Siddhartha was Lumbini, approximately the 15 miles of Kapilavastu, currently located in plains of Terai, the Nepal. At that time, this region was fertile and pacific, and its inhabitants had a life directed to agriculture. The Suddhodana name, that means "milky rice pure", mentions the fact to it of Terai to have been a region of rich harvest of rice. However, the spite of its agricultural prosperity, Kapilavastu suffered with the situation turbulent politics. It was not a country completely independent, but obliged to pay tributes to the neighboring power, Kosala. Seeing the precarious state of its small impotent e tribe who was destined to be under the government of the neighboring powers, expected that Siddhartha, the inheriting prince of the dominant clan, supplied the necessity of leadership in the future. The mother of Siddhartha died seven days its birth after and thus the prince was created by its aunt Mahaprajapaty. The death of its mother had a great influence in the young that later became very interested for the question of the death. Its father took well-taken care of very with its introspective and calm son and gave to it to special training in literature and martial arts. Young Siddartha prince to the side of a lake dived in philosophical thoughts. As a boy, Siddhartha deliberately was protected of the bad side of the life. One in each one of these stations is said that it was created in three places,: winter, summer and monsoon. Its father surrounded it of opulence in order impediz it to see the realities of the life that could make it to resign to its life as a prince. It grew as a fine man with a notable personality, qualified in all the aspects to be a great leader. The spite of its luxurious instruction, possu?a Siddhartha an acute sensitivity and a deep love for the justice, that had livened up it to surpass the difficult conditions in its parents and to meditar deeply on the destination of the man. Worried about the introversion of its son, the king looked for to bind it the mundane life to it. When he had sixteen years, the young prince, even so he desired to become one asceta, he agreed to if marrying. Siddhartha agreed to the condition to find a young woman "in perfect ways, true, modest, likeable, of good temperament, of worthy cradle, young beautiful, but not proud e of its beauty, caridosa, self-sacrificing person, soft as a sister or a mother, not interested in music, perfumes, festividades or wine, of thoughts, pure words and actions, the last one to sleep and the first a if to raise in the house where it would live." Siddhartha chose Yasodhara to be its wife and had had a son, Rahula. However, its marriage of pleasure and pomp only increased its dissatisfaction

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The first steps for the illumination One day it asked for to visit the gardens real. In the way very, however, it saw a man old crossing its way and thus he retook sad to the palace. In one another visit, found a burning hot sick person in fever. In the third visit, it saw a man dead. Still in one fourth adventure, he was made an impression when if monge found with one (bhiksu) nomadic, that it had resigned to the world in order to take an austere life in the search of the illumination spiritual. "It lives", said its coachman, "without passion or envies and beggar its daily food". The prince answered: "It is very well and yearning for the same course of life: if to be overcome religious is praised even though by the scholar, this will be my shelter and of others, producing the fruit of the life and immortality." One says that the young Indians, especially of the superior classroom of those days, basically looked two ideals: or to be overcome a leader or a master military spiritual. Siddhartha Gautama chose as and was overcome one asceta. Its choice can be called choice between the peace and the war well. It firmly was determined to search the truth that made possible the true happiness for the life in time of the temporary fame or wealth perpetual that dumb capriciously with passing of the time. Today, the hermits are seen as people who have a way of uncommon life or separate pessimists of the mundane subjects. But, at that time, to become a hermit was considered a natural subject for the intellectuals who looked the truth of the life. After the birth of its son, who could become its successor, Siddhartha tried to break up itself of its family and the throne. It was destined to find the solution for the human sufferings - oldness, illness and death. About the day of the resignation, Siddhartha thought about giving one looked at in its son, and directed it the aposentos of Yasodhara. Its wife was asleep in its stream bed, with its hand resting softly on the head of its son. Siddhartha stopped before entering in retires it and thought: "If to raise the hand of Yasodhara and to hug my son, it it will wake up and my departure will be hindered. I will return and after see to have it reached the illumination. The series of meeting as the "stroll for the four gates" motivated Sakyamuni to abandon the secular life It travelled a great distancia to visit Magadha, then the cultural center and politician of the indian, determined to search new thoughts and culture. In Magadha several monges serious were congregated of all the cantos of the country. Between them they were the six main figures that had started to destroy the system of value established for the brahmanism. It saw grumbler with the extreme negativismo and the rigorous orders of them, and looked to instruction of two other authorities Brahmans, but also he saw that of nothing he advanced. One convinced of that the practical one of meditation of them did not have to be considered the proper end, but the ways for which would reach the illumination for true the meaning of the life and the death. The deeper search of something, Siddhartha left the eremit?rio of the Rajagrha, the capital of Magadha, and was collected in the forest next to Uruvilava-gram, a situated village to the edges of the river Nairanjanana. Since the rigorous ascetismo was seen as something essential to reach the illumination, it submitted it a severe one and rigorous he disciplines during six years. It ate only one grain of rice or a sesame seed per day, practised the reduction of its breath, submitting itself it a so extreme ascetismo, that some had thought that it had died in reason of its consumed and rickety aspect, However, possu?a it the certainty to be practising the most complete form of automortifica??o, without parallel in the past, gift and future. However, everything this only took it to conclude that this ascetismo was not the way for the illumination or release. To follow, it resigned to the practical one of the automortifica??o, not abandoning however, its objective; of the the opposite, its resignation constituted the step most significant for its illumination. It abandoned the followed way until then, and decided to recoup the physical resistance. First, its body in a river purificou and then it ate a food earthen bowl brought for a servant of the village. When five ascetas that they folloied it turn feeding it with milk, honey and rice, had concluded that Siddhartha if had delivered to the comodismo, and would come back soon to the life of pleasures. Despite this, he was proud and confident in the results of its solitary search for the Average Way, she enters the emptiness of the ascetismo and the trifler looks for of the pleasures. Dress with tatters, sat down in a lawn under a t?lia, that later was called tree bodhi or tree of the wisdom. Penetrating more and more deeply in its thoughts, it passed for some stages of its understanding. It fought to reach the great illumination and nape of the neck was left to take for the army of temptations and mundane desires that had looked impediz it; it preferred to die fighting to live in the failure. During seven weeks it meditou and it arrived at the victory. In the dawn of the fiftieth day its vision of wisdom caught in a glance the last truth of its life.

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The illumination At that accurate moment, Sakyamuni understood that the life if extends all for the universe, since the past without limits until the perpetual future. It not only understood the essence of the life of the universe, as he perceived that its proper life was breathing in perfect harmony with all the cosmic rhythm. Sakyamuni showed then to be a Buddha, the Illuminated one. It total understood the law of the causalidade: the destination of all the permeia humanity who the three existences of the life. At that moment, the buddhism was born, that started to expand the waves of its imensur?vel influence in the history of the humanity. With the illumination, it without a doubt the birth, the oldness, the illness and the death had found the way to surpass all the human sufferings -. Simultaneously, it still discovered that, what had tried was beyond the description for words, even so it was not nothing supernatural or beyond the capacity human being. Sakyamuni perceived that all the sufferings prov?m of the illusions and the obscure nature of the men to occult the state of Buddha who all possess. 0 Buddha understood, however, that the people never could understand the real depth of the Law M?stica of the life, if this directly was presented them. It was worried in as to make with that the law of the causalidade was understood by all those that suffer from the myriads of pains physical spirituals and illnesses. As he was an excellent doctor, the young of thirty years appeared ahead of its abated patients and explained it to them law of the life, in accordance with the seriousness of its diseases. 0 Buddha was a philosopher and master of inigual?vel wisdom; he was owner of courage without equal in religious practical its. It was an extraordinary master who guided the hearts of the Indian people. The Buddha started to devote its life to transmit its philosophy the common people. Having found the great solution of the deep truth of the life, he questioned to who could, browse-quality, to disclose the truth. One remembered, then, of the five nomadic ones that they had been its friends, and travelled for Sarnat (Park of the Gamos) in Benares, where they and many others ascetas took a religious life. Sakyamuni in meditation under the tree bodhi: exactly attacked for demons and badnesses, the Buddha reached the illumination The first sermon of the Buddha was nailed to the next friends who, with it, had practised the automortifica??o. Living between them, the illuminated one acted confident, teaching them to arrive it at the knowledge of the Average Way, according to Four Noble Truths and the Octuplo Way. With base in these doctrines, it showed the easy and concrete ways to them with that they could extinguish the uncontrollable desires and persist in the search, until entering in Nirvana. Sakyamuni directly did not present them the essence of Nirvana; first, it had that to use expedients, ways of you practise easy and temporary, that if adaptavam the limitless understanding of each one. Of this form, five ascetas had been able to understand the serm?es, becoming its disciples.

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The devoted propagation The Buddha displayed its educations through dialogues with its adepts. At that time, an increasing number of people started to abandon the traditional brahmanism in favor of the new religion, therefore educations of the Buddha were a new interpretation of the life, much beyond the brahmanic doctrines, being still transmitted through the popular thoughts of the time. The brahmanism had established a rigid system of chaste, where only the Brahmans were considered legitimate intermediate between the man and God. 0 Indian people was divided in four classrooms, being forbidden the mixture of chaste elements of different. The social norms had implanted the ra?zes of an attitude resigned in the deepenings of the heart of the people. The Buddha was total contrary to the domination for classrooms and taught that all the men were basically equal, although its different ability. This made with that the people of all the levels, since the Brahmans to sudras (at the time, the classroom lowest in the society of the indian), if converted the buddhism. One another unknown and essential point of educations of the Buddha was the law of the causalidade - the perpetual cycle of the existing one and the potential. Of this form, the buddhism spread for all India, due to its democratic and logical nature, receiving the support plebeian them and Dos Reis, poor them and rich them, through all the territory. The conversion of king Bimbisara is noteworthy, of Magadha, beyond other eminent Brahmans who had had great influence in the future development of the buddhism. It enters the disciples of the Buddha, had ten disciples that they had been distinguished for the capacity, and that they had dedicated the propagation of educations of its master. Sakyamuni made with that the Ten Great Disciples developed its respective virtues and qualities, to form other disciples, First, educations had been nailed in the areas of Rajagrha, Magadha and Central India. Later, they had been extended for the region of Shravasti, in Kosala and Northern India, where a monastery was donated by Sudatta, a rich and fervoroso disciple, for use in the rainy stations. Sakyamuni was destemido in its objective to propagate the illumination and the happiness between its people. There, Sakyamuni passed half of its life displaying incessantly its educations, In the end, two ter?os of the population of Shravasti had been become or accepted educations of the Buddha. However, the propagation was not easy task. Sakyamuni had that to continue fighting tenaciously against the threats incessantly fomented by the Brahmans, as well as for its proper cousin, Devadatta. The great adversities suffered for Sakyamuni and its followers had served still more to demonstrate the based real result of the practical one in the self-denial spirit. Without the courageous and tenacious challenge in its life, a person cannot have future hopes or progressos. Although to find innumerable difficulties, Sakyamuni was destemido in its objective to propagate the illumination and the happiness between its people. Although to perceive clearly the inherent contradictions in the system of chaste, Sakyamuni did not look for to cause a mere revolution in the social system. Knowing that the direct cause of the suffering if did not find in another place sen?o in the heart of each person, it looked for to teach to all the way for which could transform its proper destinations. He was very warm with its disciples, and at the same time rigorous, similar to teach the true responsibilities to them as human beings and to take them it an existence perfectly exempts. It was cliente of that the generalized individual happiness could only result in the security of the society as a whole. This ideal was placed in practical in its religious order, called Sangha, whose members they were joined by the common faith, equally searching the true way of the life, independent of its social level. When the buddhism, leaving of Shravasti, spread for the other cities, Sakyamuni had that to start to be worried about the increasing number of priests and lay believers. Diverse times, gave basic orienta??es to keep the religious order in the correct way of the faith. The intention of the Illuminated one did not consist of loading its disciples with the weight of the obligations, but allowing infalivelmente to discover the life them of the great Average Way. However, it is truth that, after the death of the Buddha, many orders had been created to manage the order. Therefore, the buddhism frequently is faced as an education of immoderate rules or practical asc?ticas. To teach its illuminated concept of humanismo, the Buddha travelled for routes of caravans during all its life. In its last days, sad events had occurred. Its two disciples of bigger confidence, Sharihotsu (Shariputra) and Mokuren (Maudgalyayana) faleceram. These two leaders had frequently assisted the prega??es of its master and, at the critical moments, they had protected it of the trams of Devadatta. Although saddened with the death of these two disciples, Sakyamuni encouraged the followers who were equally in desperation, teaching to them that they would not have to be never shaken with the changeable aspects of the life, but to be strengthenn always to develop its character. In this half time, the Sakya Kingdom fell under the domain of Kosala. The terrible situation only served to stimulate it to continue it its day so that all could recognize the indestructible internal world that it had discovered.

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The search of the last truth of the life After the fall of its native land, Sakyamuni returned the Rajagrha, in Magadha, where it remained for a certain period. In Pico of the Eagle, the certain distance of the city, continued to nail diverse educations to its disciples and to compile them later in whom it would be the Sutra de L?tus. Having recouped the forces in the mountain, the Buddha recommenced the trips, although to count on eighty years of age. Together with Ananda, he crossed of the Ganges, in direction the Vaishali, continuing the prega??o the people with who found, of Vaishali, directed it Pava, stopping in a forest, whose proprietor was a man of Cunda name. Enthusiastic for hearing educations of the Buddha, Cunda, a blacksmith, he invited it to eat in its house, where the sincerity prepares a meal with all. However, after the meal, was acometido of a terrible disease. However, discerning and with full control, it after supported it without lamentations a light recovery, joined its energies to continue, but hindered for one it was fallen again. Kusinagara, the Southeast of its native land, Kapilavastu, was the place of its last sigh. There arriving, the Buddha perceived that its hour had fond, and asked for the Ananda that made a bed between two twin trees room so that it could lie down itself. While he remained lying, came a caminhante that, having heard on the imminent death of the Buddha, he desired to speak with it, to solve some doubts. Ananda, worried about the state where if it found the Buddha, hindered it to it ticket. Hearing the quarrel, the Buddha allowed it that he came close and he asked what he desired. 0 caminhante had clarified doubt e, satisfied with education, was become. This was the last disciple converted for the proper Buddha. In this day, it it completed eighty years of age. The last words that directed the disciples, had been: "the inherent end and to all the beings! They look its salvation with persistence " A Buddhist legend affirms outside that "the two twin arvores room had been changedded into flowers, unclasping of the station. They had gotten loose themselves and fallen, spreading themselves and covering all the body of the Buddha. E celestial music sounded for airs... " It was the end of the sublime life of the Buddha Sakyamuni, who had looked to peace and harmony during all its existence, in devotion the Law M?stica. Exactly with the advanced age of eighty years, Sakyamuni continued to nail the buddhism and to search the salvation of the humanity. Its more raised thought it was incorporated in the Sutra de L?tus, taught during its last eight years of the life. Before disclosing true education, or the total deepening of its illumination, Sakyamuni felt that it would have before to consider temporary expedients that were in agreement eat capacity of the people. In first educations of the Buddha, known as Hinayana buddhism, it it made warnings the people who looked the happiness in the material and physical pleasures, allowing to perceive the uselessness and the transitoriedade them of these lives. The Hinayana buddhism was a rigorous and complex system that demanded the practical one of severe austeridades to extinguish the mundane desires. To follow, the Buddha disclosed the perpetual happiness in provisory the Mahayana buddhism, through citations of a paradise in one another world, where the men would enter the death after. Then, in its more raised education, the Sutra de L?tus, became clearly that, for that perceives the last reality in its life, its proper world if transforms into a perpetual illuminated land. Which and the last reality of the life! The proper Sakyamuni remained been silent to this respect. Especially to decide this question, many studious Buddhists had passed all its lives searching the essence of the illumination of Sakyamuni. He was only with the advent of the Original Buddha Nitiren Daishonin, who this last reality was clarified. Daishonin disclosed the Gohonzon as being the last reality of the life, so that all the humanity of the current time, called Mappo, could equally awake for the way of the illumination.

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KOKU, I wait that you like this work. With friendship PIRILAO

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Either as she will be, the huge Revolution Human being of an only person will go one day to stimulate the total change of the destination of a country and, moreover, the humanity will be capable to transform the destination of all.

(Daisaku Ikeda).

 

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KOKU. please makes you it the translation of the postcar ok01.gif

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Wow! Life of Buddha!! ...so detail...actually I knew it so well..but so interesting to read in other language...Thanks so much, friend. clap.gif

 

and a good phylosophy....again, thank you... salute.gif

 

I heard from a foreigner who became buddhist monk that he see Buddhism as teaching to liberate his mind... cool.gif

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BUDDHIST HISTORY

 

The Transitory Beauty

 

It has much time, when the Buddha Sakyamuni was in Pico of the Eagle, cortes? had one called L?tus, in the city of Rajagriha. It was more beautiful of the one than any another woman of the city, and she did not seem to have nobody that could be equaled to its beauty. All the women envied it and all the men adored it. For everything this, one day, L?tus conceived an illumination desire and decided to seclude from the mundane subjects, becoming a Buddhist nun. It left for Pico of the Eagle to visit the Buddha Sakyamuni. In the way, she felt headquarters and she stopped in a limpid water stream. When she extended its hands for the water, was made an impression with the consequence of its face in the surface and was captivated by its proper beauty. Its clear eyes, its well formed nose, red lips, pink apples, exuberant hair, and the perfect harmony of its fei??es combined completely, convincing it of that she was extraordinariamente beautiful. It thought: "That pretty woman I am! Why I thought about wanting to leave of side this body beautiful e to live as a Buddhist nun? Not, I will not make this. With a beauty as mine, I am certain that I will find the happiness. That idea fool to become me one asceta." Immediately, it turned over and started to return the way that had made. In Pico of the Eagle, the Buddha Sakyamuni had attended L?tus during the time all. It found that he was in the hour to help it to develop it the illumination desire. Using itself of its occult powers, the Buddha still changedded itself into a pretty woman, extraordinariamente much more beautiful of whom L?tus, and waited in the way it to it Rajagriha. Being unaware of the intention of the Buddha, L?tus, while it imagined some pleasures mundane, found very pretty an unknown woman in sop? of a mountain. Attracted by its beauty, L?tus directed it espontaneamente: "You must be stranger for here. For where he is going completely alone? You do not have husband, children, brothers? What a so pretty woman is making here total only ". The stranger answered: "I am coming back toward the city of Rajagriha. I feel one how much solitary one in such a way walking the passage all. If it will not be inconvenient, could follow it " The two women if had become friends sufficiently and had soon travelled together for colina.Quando had passed for a small lake, had decided to rest a little. They had sat down in the gram and had talked for some time. While L?tus spoke, it suddenly adormeceu, with its head on the knees of L?tus. At the following moment, its breath ceased. Ahead of the frightened look of L?tus, the body of the woman started to degnerate exhaling a cadav?rico odor. The body swelled grotescamente, the skin if breached and the viscera left and soon they had been infested by worms. The hair of the woman deceased fell of its head, its teeth and its language had been broken up of its body. It was really a vision hateful person. Seeing this appalling fealdade ahead of itself, L?tus she was pale, thinking: "Exactly a celestial beauty, is reduced this when it dies. Not obstante the confident qu?o I age of my beauty, do not have ways to know for how much time he will go to last. Oh! as I was dull! I must look the Buddha and search the illumination." Then, L?tus was directed again to Pico of the Eagle. Arriving at the presence of the Buddha, L?tus was shot ahead of it and told to it what it in the way had happened until there. The Buddha looked it with benevolence and nailed the four following points to it: all the people age; exactly a very strong man infalivelmente will die; not mattering how much the happy living person with its family or friends, the day of the separation certainly will come; e nobody can after take its wealth for the world the death. L?tus understood immediately that the life is ephemeral and that the Law is only perpetual. It came close itself to the Buddha and asked for to it that disc?pula accepted it as its. When the Buddha gave to it its permission to it, its abundant black hair had fallen in the same instant and its appearance was changedded completely into the one of a Buddhist nun. Of this moment in ahead, it dedicated itself sincerely to the practical Buddhist, and reached the period of training of arhat eventually, being qualified to receive the oferecimentos and the respect from the people.

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