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Bodhiguy

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Dear Mod, please move this to the right classifiction :

 

 

Hi All,

 

I m keen to start a Buddhists support group ( NON SEXUAL ), wonder if anyone out here is keen to join ?

 

To connect so that we can support each other in our practice as we explore the Buddha Way.

We strive to provide a refuge and safe place where men of same orientation people can feel supported and valued as we cultivate the practice of these teachings and learn how to use them in practical ways in our everyday lives.

 

This group intends especially in late years where one may even lives alone, and also in preparation of the final years, as well as final moments support group for the passing to his family and love ones, in a discrete, respectable manner, following the Buddhist traditions.

 

We come together to learn from teachers from the many Buddhist traditions, and to be teachers for one another with common experiences.

 

We seek to understand the path of Buddha and apply it in the circumstances of our lives as we really live them.

 

THIS IS a non SEXUAL  group

This group is not intended as a gay assembly.

DO NOT JOIN THIS GROUP FOR SEX/LUST INTENTIONS. 

 

Welcomes especially in Mahayana Group practice. 

 

Informed of various Buddhist practices, Qing Ming Practices,  Passing support...etc 7 days/...49...100 days etc

 

Group to share information on various Buddhist activities in temples, 法会,结缘, 共修。


Many of us have been following this path for many years, while others are just beginning their exploration.

 

Wherever we are in our practice, our Everyday Dharma gatherings, dharma study groups, periodic retreats and other activities serve as a gateway to a fuller understanding of the Buddha’s teachings.

 

Welcome all genuine views. Please be kind and with a bodhi vow and heart in getting this group growing for this friendly community

 

啊弥陀佛

Amituofo

 



 

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I have witnessed many personal tragedies faced by the living and of course the very process of dying and that of death and many of these poor people faced their death with fear, with misery and pain before departing this world.  With the images of all these in my mind, on this occasion, I wish to share my view from the perspective of a Buddhist and we hope that people would feel far more relaxed in facing this inevitable end since it is really not the end of life, according to our belief. 

Death and the impermanence of life

In the teaching of the Buddha, all of us will pass away eventually as a part in the natural process of birth, old-age and death and that we should always keep in mind the impermanence of life.  The life that we all cherish and wish to hold on. 

To Buddhism, however, death is not the end of life, it is merely the end of the body we inhabit in this life, but our spirit will still remain and seek out through the need of attachment, attachment to a new body and new life. Where they will be born is a result of the past and the accumulation of positive and negative action, and the resultant karma (cause and effect) is a result of ones past actions.

This would lead to the person to be reborn in one of 6 realms which are; heaven, human beings, Asura, hungry ghost, animal and hell.  Realms, according to the severity of ones karmic actions, Buddhists believe however, none of these places are permanent and one does not remain in any place indefinitely. So we can say that in Buddhism, life does not end, merely goes on in other forms that are the result of accumulated karma. Buddhism is a belief that emphasizes the impermanence of lives, including all those beyond the present life.  With this in mind we should not fear death as it will lead to rebirth.

The fear of death stemmed from the fear of cease to be existent and losing ones identity and foothold in the world.  We see our death coming long before its arrival, we notice impermanence in the changes we see around us and to us in the arrival of aging and the suffering due to losing our youth.  Once we were strong and beautiful and as we age, as we approach our final moments of life  we realize how fleeting such a comfortable place actually was.

Grieving

It is natural to grieve the loss of family members and others we knew, as we adjust to living without their presence and missing them as part of our lives.

The death of a loved one, or even someone we were not close to, is terribly painful event, as time goes on and the people we know pass away along the journey of life, we are reminded of our own inevitable ends in waiting and everything is a blip of transience and impermanent.

 

At a certain moment, the world seems suddenly so empty and the sense of desperation appears to be eternity.  The greater the element of grief and personal loss one tends to feel sorry for oneself.
 

Some of us may have heard the story of the women who came to the Buddha in great anguish, carrying her dead child pleading him to bring the child back to life. The Buddha said Bring to me a mustard seed from any household where no-one had ever died and I will fulfill your wish.  The woman's attempt to search for such seed from houses were in vain and of course she could not find any household in which no-one had ever died and suddenly she realized the universality of death.

 

Karma
 

According to Buddhism, our lives and all that occurs in our lives is a result of Karma.  Every action creates a new karma, this karma or action is created with our body, our speech or our mind and this action leaves a subtle imprint on our mind which has the potential to ripen as future happiness or future suffering, depending on whether the action was positive or negative.
 

If we bring happiness to people, we will be happy.  If we create suffering, we will experience suffering either in this life or in a future one.
 

This is called the Law of Karma, or the Law of Cause and Effect.  Karmic law will lead the spirit of the dead to be reborn, in realms which are suitable appropriate to their karmic accumulations.
 

According to His Holiness, the 14 th Dali Lama of Tibet, that to cultivate the good karma, our good actions are an excellent way prepare for our death. Not performing evil deeds, keeping our heart and mind pure, doing no harm, no killing, sexual misconduct or lying, not using drugs or alcohol has very positive merit which enable us to die as we have lived.
 

The way we pass reflects the way we lived our lives, a good death putting a good stamp on a good life. As Leonardo Da Vinci once wrote in his notebook; Just as a well spent day brings happy sleep, so a life well spent brings a happy death. If we have lived a life of emotional turmoil, of conflict selfish desire unconcerned for others, our dying will be full of regrets, troubles and pain. It is far better to care for the lives for all around us rather than spending a fortune in prolonging life or seeking ways to extend it for those who can afford it, at the expense of relieving suffering in more practical ways.  Improving the moral and spiritual quality of life improves its quality for us all rather than the selfish individualism that benefits the elite few who draw most resources.


Preparing for death and Buddhist rituals associated with dying
 

Buddhist  often remind their followers about closeness of death, emphasize the importance in getting to know death and take time to prepare for their own demise.
 

How do we prepare for death?. 

It is really simple, just behave in a manner which you believe is responsible, good and positive for yourself and towards others.

This leads to calmness, happiness and an outlook which contributes to a calm and controlled mind at the time of death.
 

Through this positive and compassionate outlook of life, always being aware of the impermanence of life and having a loving attitude towards all living things in this transient existence we will be free of fear in opposite to grasping selfishly to life due to not having experienced happiness in life.
 

Having lead a responsible and compassionate life and have no regrets when death approaches enables us to surrender without a struggle to the inevitable and in a state of grace which need not be as uncomfortable as we are led to believe.

 

A dying Buddhist person is likely to request the service of a monk or nun in their particular tradition to assist in this process further, making the transitional experience of death as peaceful and free of fear as can be possibly achieved.
 

Before and at the moment of death and for a period after death, the monk, nun or spiritual friends will read prayers and chants from the Buddhist Scriptures.  

In Buddhist traditions, this death bed chanting is regarded as very important and is ideally the last thing the Buddhist hears. 

Buddhists believe that we can actively assist and bring relief to the dying members through assisting the dying through the process of dying.
 

Through Buddhist doctrine we are told by Buddhist masters that the final moment of our consciousness is paramount, the most important moment of all. 

If the ill person is in hospital and the diagnosis is grim that the person cannot possibly survived, the family should call in the Buddhist priest to pray for the loved one so that at the final moment, the right state of mind has been generated within the person and they can find their way into a higher state of rebirth as they leave the present lives.
 

The nurses and family members are not supposed to touch the corpse, having to wait 3-8 hours after breathing ceases before touching the body for any preparation after the death.

We Buddhists believe that the spirit of a person will linger on for sometime and can be affected by what happened to the corpse.

 

It is important that the body is treated gently and with respect and that the priest can help the spirit continues its journey calmly to higher states, not causing the spirit to becoming angry and confused and may be more likely to be reborn into the lower realms.

 

In the Mahayana Buddhism, especially, we pray for the dead for 49 days after passing away, 49 being the estimated time it takes for the spirit to be reborn again into a new life.

Some spirits are reborn 3 days, 21 days, 49 days or 100 days after death, and in some cases even 7 years.

 

Rebirth
 

The concept of rebirth or reincarnation has become more popular in the west in recent years due to the influence of Tibetan Buddhism, especially, the Tibetan Book of Living and Dying (by Sogyal Rinpoche, 1992) became a best seller in the USA and has been widely read throughout the developed countries by new generations who are concerned with alternative thinking and eastern cultural perspectives.  Naturally people concern with life beyond death was stimulated by the ideas contained in such philosophies and beliefs.

 

Nirvana
 

The supreme aim of Buddhism is to obtain nirvana or enlightenment. This translated means a state of liberation or illumination from the limitations of existence.  It is the liberation from the cycle of rebirth through countless lives up and down the 6 states of existence. It is obtained through the extinction of desire.
 

Nirvana is a state that is obtainable in this life through the right aspiration, purity of life, and the elimination of egotism. This cessation of existence as we know it, the attainment of being, as distinct from becoming. [1] The Buddha speaks of it as unborn, un-originated, uncreated, unformed, contrasting it with the born, originated, created, and formed phenomenal world. Those who have obtained the state of Nirvana are called Buddhas.  Gautama Siddhartha had obtained this state and had become a Buddha at 35. However it is now believed that it was only after he had passed away that he reached such a place of perfect tranquility, because some residue of human defilement would continue to exist as long as his physical body existed.
 

According to Buddhism if a human does not obtain nirvana or enlightenment, as it is known, the person cannot escape the cycle of death and rebirth and are inevitably be reborn into the 6 possible states beyond this our present life, these being in order from the highest to lowest;

 

Heaven. In Buddhism there are 37 different levels of heaven where beings experience peace and long lasting happiness without suffering in the heavenly environment.
 

Human life.  In Buddhism we can be reborn into human life over and over, either wealthy or poor, beautiful or not so, and every state between and both as it it is served up to us.  Anything can happen, as is found in human life and society all around us as we are familiar with in the day to day human world in is myriad of possibilities.  What we get is a result of our Karma of what we have dragged with us from previous existences and how it manifests in our temporary present lives.
 

Asura. A spiritual state of Demi-Gods but not the happy state experienced by the gods in the heavens above this state.  The Demi-Gods are consumed with jealousy, because unlike humans, they can clearly see the superior situation of the gods in the heavens above them. They constantly compete and struggle with the gods due to their dissatisfaction with their desires from the others.
 

Hungry Ghost. This spiritual realm of those who committed excessive amounts of evil deeds and who are obsessed with finding food and drink which they cannot experience and thus remain unsatisfied and tortured by the experience. They exhaust themselves in the constant fruitless searching.
 

Animals. This realm is visible to humans and it is where spirits of humans are reborn if they have killed animals or have committed a lot of other evil acts.  Animals do not have the freedom that humans would experience due to being a subject constantly hunted by humans, farmed and used in farming, also as beasts for entertainment.
 

Hell. This realm is not visible to humans. It is a place where beings born there experience a constant state of searing pain and the various types of hell realms reads like a variety of horrific torture chambers. Those with a great deal of negative Karma can remain in such places for eons of time.
 

To conclude, as already mentioned, none of us can avoid death and if we are not free from the vicious cycle of death and rebirth, we are doomed to the endless cycles of life and death and its paradoxical nature of suffering, of happiness and sadness, youth and ageing, healthiness and sickness, pain and death, all because we are so attached to the existence in the first place.
 

The Buddha urged us to prepare for death, to prepare for that journey by cleansing the mind and not being so attached to things, to be able to let go and release ourselves for needing to be, from needing to have. Through this we will not suffer so much as we pass through the final stage of the present life, we can let go, be grateful for what we had but not clutch to it, not try to ensure permanency and cause ourselves to suffer more than we need to. This way we can end the cycle and leave forever, obtaining nirvana and release from the cycle of death and rebirth.
 

( This essay has been presented at the conference Dying, Death and Grieving a cultural Perspective, RMIT University, Storey Hall, 349 Swanston Street, Melbourne, Victoria, 22nd and 23rd March 22, 2002.  For further information on the  conference, please contact Lynn Cain, +61-3-9457 4697).

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To start with :

 

The Avataṃsaka Sūtra (Sanskrit; alternatively, the Mahāvaipulya Buddhāvataṃsaka Sūtra) is one of the most influential Mahayana sutras of East Asian Buddhism.

 

The title is rendered in English as Flower Garland Sutra, Flower Adornment Sutra, or Flower Ornament Scripture.

 

The Avataṃsaka Sūtra describes a cosmos of infinite realms upon realms, mutually containing one another.

 

The vision expressed in this work was the foundation for the creation of the Huayan school of Chinese Buddhism, which was characterized by a philosophy of interpenetration. The Huayan school is known as Hwaeom in Korea and Kegon in Japan

 

History[edit]

The Avataṃsaka Sūtra was written in stages, beginning from at least 500 years after the death of the Buddha.

 

One source claims that it is "a very long text composed of a number of originally independent scriptures of diverse provenance, all of which were combined, probably in Central Asia, in the late third or the fourth century CE."[6]

 

Two full Chinese translations of the Avataṃsaka Sūtra were made.

 

Fragmentary translation probably began in the 2nd century CE, and the famous Ten Stages Sutra, often treated as an individual scripture, was first translated in the 3rd century.

 

The first complete Chinese version was completed by Buddhabhadra around 420 in 60 scrolls with 34 chapters,[7] and the second by Śikṣānanda around 699 in 80 scrolls with 40 chapters.[8][9]

 

There is also a translation of the Gaṇḍavyūha section by Prajñā around 798. The second translation includes more sutras than the first, and the Tibetan translation, which is still later, includes many differences with the 80 scrolls version.

 

Scholars conclude that sutras were being added to the collection.

 

According to Paramārtha, a 6th-century monk from Ujjain in central India, the Avataṃsaka Sūtra is also called the "Bodhisattva Piṭaka."[4] In his translation of the Mahāyānasaṃgrahabhāṣya, there is a reference to the Bodhisattva Piṭaka, which Paramārtha notes is the same as the Avataṃsaka Sūtra in 100,000 lines.[4] Identification of the Avataṃsaka Sūtra as a "Bodhisattva Piṭaka" was also recorded in the colophon of a Chinese manuscript at the Mogao Caves: "Explication of the Ten Stages, entitled Creator of the Wisdom of an Omniscient Being by Degrees, a chapter of the Mahāyāna sūtra Bodhisattvapiṭaka Buddhāvataṃsaka, has ended."

 

Format[edit]

The sutra, among the longest in the Buddhist canon, contains 40 chapters on disparate topics, although there are overarching themes:[citation needed]

  • The interdependency of all phenomena (dharmas)
  • The progression of the Buddhist path to full Enlightenment, or Buddhahood

Two of the chapters serve as sutras in their own right, and have been cited in the writings of many Buddhists in East Asia.

Ten Stages[edit]

Main article: Ten Stages Sutra

The sutra is also well known for its detailed description of the course of the bodhisattva's practice through ten stages where the Ten Stages Sutra, or Daśabhūmika Sūtra (十地經, Wylie: phags pa sa bcu pa'i mdo), is the name given to this chapter of the Avataṃsaka Sūtra. This sutra gives details on the ten stages (bhūmis) of development a bodhisattva must undergo to attain supreme enlightenment. The ten stages are also depicted in the Laṅkāvatāra Sūtra and the Śūraṅgama Sūtra. The sutra also touches on the subject of the development of the "aspiration for Enlightenment" (bodhicitta) to attain supreme buddhahood.

Gaṇḍavyūha[edit]

Main article: Gandavyuha

The last chapter of the Avatamsaka circulates as a separate and important text known as the Gaṇḍavyūha Sutra (lit. 'flower-array' or 'bouquet';[10]入法界品 ‘Entering the Dharma Realm’[11]). Considered the "climax" of the larger text,[12] this section details the pilgrimage of the youth Sudhana to various lands at the behest of the bodhisattva Mañjuśrī.

Despite its being at the end of the Avataṃsaka, the Gaṇḍavyūha — and the Ten Stages — is generally believed to be the oldest component written.[13]

English translations[edit]

The Avataṃsaka Sūtra was translated in its entirety from the Śikṣānanda edition by Thomas Cleary, and was divided originally into three volumes. The latest edition, from 1993, is contained in a large single volume spanning 1656 pages.

In addition to Thomas Cleary's translation, the City of Ten Thousand Buddhas is translating the Avataṃsaka Sūtra[15] along with a lengthy commentary by Venerable Hsuan Hua. Currently over twenty volumes are available, and it is estimated that there may be 75-100 volumes in the complete edition.

 

huayanfahuiA4 30.jpg

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Strings of Enlightenment: The Beauty of Buddhist Prayer Beads

Meher McArthur Buddhistdoor Global | 2017-02-17 |

Prayer beads are an important part of Buddhist practice and ritual throughout Asia and beyond. Although they are generally regarded primarily as tools to aid practitioners in counting their prayers, mantras, incantations, and repetitions of the names of deities, these strings of beads can be some of the most exquisitely crafted objects in the Buddhist artistic realm. Made of materials as diverse as wood, crystal, and precious gems, and strung together in varying sizes and quantities, Buddhist prayer beads, or rosaries, can be as beautiful as they are powerful. Symbolizing important Buddhist concepts, these beads not only serve a role in rituals, but also feature prominently in paintings and sculptures of Buddhist teachers and deities.

Prayer beads, or mala in Sanskrit, were likely introduced into Buddhism early in its history from other proto-Hindu religious practices in South Asia. Some Buddhist rosaries are small, made to be worn around the wrist or held in the hand. Others, however, are long enough to be worn as necklaces by priests, typically in the esoteric traditions of Tibet and Japan. For priest and lay Buddhist alike, the beads are symbolic of the teachings of Buddhism in structure, the number of beads, and the material used. Before being knotted, the string is passed through a large central bead and two smaller beads. These three additional beads keep the others in place and indicate the completion of a cycle of telling. They are also said to symbolize the three jewels of Buddhism—the Buddha, the Dharma (his teachings), and the Sangha (the monastic order). The hidden string that passes through the beads symbolizes the penetrating power of all of the Buddhas.

Traditionally, Buddhist rosaries have 108 beads, representing the number of earthly passions and desires that blind and delude us, entrapping us in the cycle of suffering and reincarnation, or samsara. The number also represents the 108 forms that the bodhisattva Avalokiteshvara is able to assume in order to help devotees. It is also said that this number was chosen to enable worshippers to repeat the sacred name of the Buddha 100 times, the extra beads allowing for any omissions made through absent-mindedness in counting or for the loss or breakage of beads.

In the smaller rosaries, the number of beads is generally divisible by three, for example 21, 42, or 54 beads. Many Chinese rosaries, or shu zhu, have only 18 beads, one for each of the 18 Buddhist holy men, known as arhat in Sanskrit and luohan in Chinese. Sometimes very long rosaries are used in special rituals held in honor of particular deities. For example, every summer in Kyoto (and in some other areas of Japan), children participate in a ceremony to honor the bodhisattva Jizo (Sanskrit: Kshitigarbha), a guardian of children in Japanese Buddhist belief. The children sit in a circle and pass round a long string of prayer beads, known in Japanese as juzu, while priests chant prayers to the deity. By touching and passing along the beads (Japanese: juzu-kuri), the children symbolically receive the blessing and protection of Jizo.

The beads are often made of wood, such as sandalwood or sacred wood from the Bodhi tree (Ficus religiosa), under which the Buddha attained enlightenment. Precious or semi-precious stones can also be used, including pearls, rubies, amber, coral, or jade, as well as gold and other precious metals. In Tibetan Buddhist practice, although malas made of wood or seeds from the Bodhi tree can be used for any type of mantra, certain mantras require specific beads related to their purpose. For pacifying mantras, clear beads such as shell or crystal are used since they are believed to help purify the mind and clear away obstacles such as illness, bad karma, and mental disturbances. However, very powerful mantras used for taming by forceful means and for subduing harmful energies, require great skill, compassion, and call for a string of 108 beads made from rudraksha seeds from Elaeocarpus trees (mainly Elaeocarpus ganitrus), or even human bones.

As key implements in Buddhist rituals and practice, beads are often represented in devotional images of deities and priests or Buddhist patriarchs.

Rosaries are also attributes of certain deities. The compassionate Buddha Amitabha is sometimes depicted holding a rosary, but it is the bodhisattva Avalokiteshvara who most often holds prayer beads. In many paintings and sculptures, he is shown holding a lotus, a water sprinkler, and a rosary of 108 beads, representing his vow to help believers conquer the 108 passions and attain enlightenment, and the 108 forms he can assume to this end. In one of his esoteric forms, Cintamanichakra Avalokiteshvara (Avalokiteshvara of the Jewel and the Wheel), the deity has six arms, each representing a vow to save beings in one of the six realms of rebirth and holding a symbolic attribute; the hand holding a string of prayer beads represents the realm of beasts.

 

As with the prayer beads of many spiritual traditions worldwide, mala are among the most beautifully crafted objects used by Buddhist practitioners. They are also among the most intimate tools used in the spiritual practice of millions of Buddhists. Held in the hand and fondled with love and devotion by priest and lay practitioner alike, these strings of beads assist in one of the most challenging aspects of Buddhist practice—focusing the mind and reining it in during the chanting of prayers, mantras, and names of deities. By grasping the beads and accepting their guidance, the practitioner edges forward during every prayer and every practice on the long journey toward enlightenment.

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7 Buddhism Facts that Will Surprise You

Wesley Baines Beliefnet

Even the world's calmest religion has its surprises.

From reincarnation to koans to the the selection of the Dali Lama, Buddhism is a fascinating and unique way of life with a few surprises in store for those unfamiliar with it.

Arising from the ancient teachings of the Buddha, it is currently the 4th largest religion in the world, with over 495 million adherents, representing 7 percent of the global population spread out across nearly every country in the world.

While Buddhism may seem to be all about meditation, calmness, and quiet monasteries, it has just as many interesting quirks as the other major belief systems of the world. Let’s explore those quirks by taking a look at 7 Buddhism facts that will surprise you.

It was started by a prince.

The title “buddha,” refers to an enlightened person who has awakened from their ignorance and achieved freedom from suffering. Hence, there is more than one buddha.

The historical figure known as the Buddha—capital “B”—was born near the Ganges River basin in ancient Northern India, in what we know today as Nepal.

Before he became the Buddha, his name was Siddhartha Gautama—his given name meaning, “he who achieves his aim”—and he came from a royal family. His life was one of luxury, sheltered and protected from the suffering and violence of the world.

Around the age of 29, Siddhartha witnessed suffering for the very first time while on a chariot ride outside his family palace. This had a profound effect on the man, and because of it, he subsequently renounced his wealth and royal ties in a quest to find the cause of human suffering, and to put an end to it.

For six years, he sought out the best teachers of meditation, living a life marked by the denial of his wants, begging for food in the streets. However, this produced in him a feeling of weakness and ill health—he suffered, and so concluded that this was not the way.

After this, he sought the truth of suffering in yogic meditation. But in this, too, he was unsatisfied.

Eventually, he settled on what Buddhists call the Middle Way—a path of moderation that steers an individual away from extremes of self-indulgence and self-mortification.

Eventually Siddhartha sat beneath a pipal tree, where he vowed not to arise until he found the truth. But find it he did, and arose enlightened after 49 days of meditation, writing down what he learned—writings that became the basis for Buddhism.

It’s ancient.

Most modern scholars agree that the historical Buddha was alive between about 563 to 483 BCE. That means that the teachings of Buddhism have been passed down for over 2,500 years.

To give you an idea of how ancient this is, let’s look at what else happened around the time period in which the Buddha was alive.

Around this time, the contemporary English city of London found its origins amidst marshy waters near the River Thames, in the form of a few dozen huts and a small river landing built by the Celtic king, Belin. The catapult had also just been invented by the Greeks, and war was breaking out between Sparta and the city-state of Elis. Jesus, founder of Christianity, wouldn’t be born for hundreds of years.

With this in perspective, it’s hard not to be surprised at how long the Buddha’s teachings have been transmitted from teacher to teacher.

There is no single holy book.

Unlike the other major world religions, Buddhism has no single holy book from which all of its teachings come. Instead, there is a vast number of texts and teachings, but few that are accepted as authentic and authoritative.

Buddhist scriptures are called sutras, which means “thread”. This title indicates that the work is a sermon given by the Buddha, or by one of his disciples—many, however, have other origins.

There is a multitude of sutras, ranging in size from a few lines to that of a large tome. And beyond this, there are countless fables, rules for monks and nuns, and commentaries.

To complicate matters, Buddhism split into two major schools around 2,000 years ago, becoming what are known today as Theravada and Mahayana. Buddhist scriptures are divided into canons for each of these schools. And, to go even further, the Mahayana canon is split between the Chinese canon and the Tibetan canon.

Sound a little overwhelming? It is. Better get reading now!

There's no Buddhist god.

One major difference between Buddhism and other major religions is the lack of a central deity.

Siddhartha was just a man, albeit an enlightened one, and made no claims to divinity at all. Buddhists follow his teachings and try to live as he did, but they do not worship him.

Interestingly, the Buddha, in contrast to the gods of other faiths, encourages Buddhists to not take his word for anything, but rather to go find out what work for themselves—it’s all about exploring beliefs, understanding them, and testing those beliefs against experience.

The Buddha, himself, explains this best, when he writes, “Do not be led by reports, or tradition, or hearsay. Be not led by the authority of religious texts, nor by mere logic or inference, nor by considering appearances, nor by the delight in speculative opinions, nor by seeming possibilities, nor by the idea: ‘This is our Teacher’. But, O Kalamas, when you know for yourselves that certain things are unwholesome and wrong and bad, then give them up… and when you know that certain things are wholesome and good, and that the wise believe them to be so, then accept them and follow them.”

This is Buddhism—it’s more about practice than merely holding a certain set of dogmatic beliefs.

It's closer to psychology than religion.

One fact about Buddhism fact that will surprise you the most is that it is closer to psychology than religion—it’s really quite practical.

The Buddha could be seen as an early psychologist, teaching his disciples the idea of acceptance—that the world is a certain way, and that wishful thinking only leads to sorrow.

One of the principal ideas of Buddhism is that suffering comes from craving—mainly, from wishing things were different than they are. We all wish that sickness didn’t take hold of our bodies. We want money, friends, and lovers. We want success and fame. We want and we want, and when the world doesn’t align with those wants, we suffer.

But Siddhartha, in his enlightenment, recognized the futility of this.

Buddhism fosters a mindset that helps adherents accept the world as it really is, and to abolish destructive cravings that lead to anger, sorrow, and suffering.

Doing this requires constant mindfulness—a concept that is becoming a huge trend in the psychology field. To be mindful is simply to focus your awareness on the present moment, while avoiding judging your thoughts and feelings as either bad or good. It means to live totally in the present, and it has proven to be incredibly therapeutic.

One of their leaders is found, not chosen.

Another Buddhism fact that may surprise you involves the Dalai Lama, spiritual leader of the Tibetan people.

The Dalai Lama is found rather than chosen.

The Dalai Lama is believed to have the ability to choose the body he is reincarnated into, meaning that each Dalai Lama is a reincarnation of the last.

The High Lamas of the Gelupta tradition take on the search for the reborn Dali Lama each time the previous leader passes away. This can take years—it took, in fact, 4 years to find the current Dalai Lama, Tensin Gyatso.

When the High Lamas have a vision, the search begins. They meditate at central Tibet’s holy lake, waiting for signs that may indicate where the new Dalai Lama resides.

When the boy is found, the High Lamas enact a series of secret tests to make sure he is their actual reincarnated leader—this includes presenting the boy with a set of items, one of which belonged to the previous Dalai Lama, and seeing if he chooses the correct one.

If chosen, the boy, family in tow, is taken to Lhasa, where he studies the Buddhist sutra to prepare for his place as spiritual leader of Tibet.

They study kōans.

A Buddhist kōan is a paradoxical statement or question that is used in Zen practice to provoke doubt and test progress in Zen practice. Once the solution has been found, the kōan is no longer paradoxical, and can be understood for what it is—a profoundly meaningful statement produced from the state of consciousness it is designed to awaken.

They’re usually just a few sentences in length. A well-known example is Master Hakuin Ekaku’s question, "Two hands clap and there is a sound; what is the sound of one hand?"

Contrary to popular belief, these aren’t simply nonsensical statements which suddenly bring about “Enlightenment”. They are meant to be creatively solved, although not in the way our Western minds may expect.

This isn’t an easy process, either. Students meditate on them for a year or more, and in some schools, it can take up to 10 years to master all assigned kōans.

At the most basic level a kōan slowly breaks down a student’s conception of the way reality works, allowing them to begin to truly “see,” through the fog of presuppositions and expectations.

This last Buddhism fact may surprise you simply because of its effectiveness. Paired with a teacher, the solving of koans can breed immense clarity of mind.

Don’t believe that? Find a Zen master and try it out for yourself. You may just be surprised.

Learn about the path to a clearer vision.

Buddhism is very different from its Western stereotypes. It is a way of life that’s focused on alleviating suffering through a rational, emotional, and spiritual journey toward clarity. Surprisingly compatible with Western life, Buddhism is about cutting through prejudices and presuppositions to get to the truth of what reality is.

 

And these 7 Buddhism facts that will surprise you are only the beginning of this complex and ancient belief system. For more information about the core teachings of Buddhism, head here - http://www.beliefnet.com/faiths/buddhism/buddhism-at-a-glance.aspx.

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A OLD temple in shanghai is seeking fund in roof leaking repair. Interested PM ...any amount even if its $2, it is an on going project just recently started.

 

http://blog.sina.cn/dpool/blog/s/blog_660264bc0101h6ll.html

 

All donations will be accounted for with names and amount indicated and will be collection n donated to the temple with official receipts.

 

Those interested indly PM me, i will add u to this fund raisiing group ( includes male / female buddhists )

 

随喜功德 啊弥陀佛 

 

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http://www.viewonbuddhism.org/refuge.html

 

WHY TAKE REFUGE?

"Taking refuge" makes the difference between Buddhists and non-Buddhists. It is not even necessary to take refuge in a formal session with a teacher, but it may help to clarify your choice and to remember your commitment.

"How do I become a Buddhist?
Once there was a man called Upali. He was the follower of another religion and he went to the Buddha in order to argue with him and try to convert him. But after talking to the Buddha, he was so impressed that he decided to become a follower of the Buddha.
But the Buddha said: "Make a proper investigation first. Proper investigation is good for a well-known person like yourself."
Upali: "Now I am even more pleased and satisfied when the Lord says to me: 'Make a proper investigation first.' For if members of another religion had secured me as a discipline they would have paraded a banner all around the town saying: 'Upali has joined our religion.' But the Lord says to me: Make a proper investigation first. Proper investigation is good for a well-known person like yourself."
In Buddhism, understanding is the most important thing and understanding takes time. So do not impulsively rush into Buddhism. Take your time, ask questions, consider carefully, and then make your decision. The Buddha was not interested in having a large number of disciples. He was concerned that people should follow his teachings as a result of a careful investigation and consideration of the facts.
From: Good Question, Good Answer by Bhikkhu Shravasti Dhammika

The idea behind taking refuge is that when it starts to rain, we like to find a shelter. The Buddhist shelter from the rain of problems and pain of life is threefold: the Buddha, his teachings (the Dharma) and the spiritual community (the Sangha). Taking refuge means that we have some understanding about suffering, and we have confidence that the Buddha, Dharma and Sangha (the "Three Jewels") can help us. We should however not be taking refuge in Buddhism to avoid problems in this very life, there are many non-religious organisations for that, but we should take refuge to avoid problems in future lives, or even better, to avoid future uncontrolled rebirths.

We like to be free from suffering, now and in future lives. When we understand the frustrating nature of all life, we like to be freed from cyclic existence in general. The best reason would be the wish to free all living (sentient) beings from suffering.

The analogy of sickness is often used; Buddha is the doctor; Dharma is the medicine; Sangha is the nurse; we are the patient; the cure is taking the medicine, which means practising the methods. Taking refuge is like unpacking the medicine and deciding to follow the doctor's advice. "To take refuge in the Buddha is to take refuge in someone who has let go of holding back just as you can do. To take refuge in the dharma is to take refuge in all the teachings that encourage you and nurture your inherent ability to let go of holding back. And to take refuge in the sangha is to take refuge in the community of people who share this longing to let go and open rather than shield themselves.The support we give each other as practitioners is not the usual samsaric support in which we all join the same team and complain about someone else. It's more that you're on your own, completely alone, but it's helpful to know that there are forty other people who are also going through this all by themselves. That's very supportive and encouraging. Fundamentally, even though other people can give you support, you do it yourself, and that's how you grow up in this process, rather than becoming more dependent."
From the book 'Start Where You Are' by Pema Chödrön

THE BUDDHA

Buddha means enlightened, awakened or omniscient One. A Buddha is a person who has purified all defilements and developed all good qualities. A Buddha is totally free from obscurations and suffering after travelling the entire spiritual path. A Buddha started as an ordinary person and generated infinite compassion and equanimity to arrive at a state of highest bliss, and omniscience. But, as the Buddha himself said:  "I cannot do but point the way" - if we don't take the medicine, the doctor is helpless, but what better doctor could we have than an omniscient one?

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THE DHARMA

Dharma (Sanskrit) or Dhamma (Pali) means doctrine, law or truth. The word Dharma has many different connotations, but in the Buddhist sense, it refers to "what holds back the mind from suffering", or the Buddha's teachings. In this sense, the Dharma is the ultimate medicine against all suffering.

THE SANGHA

The Sangha refers to the spiritual community. It is defined in various ways, like:

- Whole community of  ordained and lay Buddhists. This is however not the traditional use.
- More restricted: ordained Buddhist practitioners (monks and nuns).
- Most specific: persons who have direct perception of emptiness (ordained or lay).

The Sangha, are like other travellers on the same spiritual path, but we need their help like nurses with the correct medicine of good advice. They are our spiritual friends who can help us stay on the right path and can share their own experience.

REFUGE VOWS

If we decide to go for refuge in the three jewels, we should also commit ourselves to the path we choose by keeping vows.
The one mandatory vow, always implicit in taking refuge, is not wanting to harm other sentient beings. Please note that depending on tradition and teacher, some differences can appear in the exact definitions of the vows.

Optional other vows are:

1. Not killing: refers to humans and animals; it is both harming sentient beings.
2. Not stealing: not taking what is not given; (this includes not paying taxes).
3. No sexual misconduct: refers usually to committing adultery (having sex with others when married).
4. Not lying: refers usually to not lying about spiritual attainments, but can include all lying.
5. No intoxicants; refers traditionally to alcohol, but anything robbing clarity of mind (like drugs) is usually included.

"Question: What is the difference between making a commitment by formally taking refuge (and precepts) and simply not harming? Why is the formal commitment important?
Answer: Suppose you make a commitment never to kill a dragon. Most people will never see a dragon in their entire lives; some think dragons don't exist. So, you might ask, why would anyone make a commitment not to kill a dragon? If you never kill a dragon, you aren't creating any non-virtue, yet at the same time you're not creating any virtue (merit). From the day you make a commitment not to kill a dragon, and continue to uphold that commitment, you're accumulating virtue. In taking refuge, you accumulate great virtue minute by minute as you uphold your vows.
From Chagdud Tulku: Gates to Buddhist Practice: Essential Teachings of a Tibetan Master

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REFUGE ADVICE

 1. Primary guidelines

 a. To actualise refuge in:
- Buddha: commit yourself to one master, the Buddha
- Dharma: listen, study and practice Dharma to overcome your own delusions
- Sangha: respect Sangha and train in accordance with their example

 b. Try to:
- subdue the body, speech and mind, instead of letting our senses rule us, do not speak harsh, sceptical and avoid being judgmental.
- practice ethics and vows.
- be kind and considerate to any living being.
- make special offerings on two special days of the year: the 15th of 4th lunar month (around May), to celebrate birth, enlightenment and passing away of the Buddha, and on the 4th of 6th lunar month (around July) to celebrate the first turning of  the wheel - or the first teachings of the Buddha on the 4 Noble Truths in Sarnath.

2. Secondary guidelines

Referring to the refuge in the:
- Buddha: do not follow other, lower beings as ultimate spiritual guides.
- Dharma: do not harm or upset humans or animals.
- Sangha: do not be negatively influenced by any extremists or others opposing our beliefs

To show respect to the:
- Buddha: respect all images of the Buddha, treat these as if they are Buddhas.
- Dharma: respect texts, treat them with utmost care.
- Sangha: respect even piece of robes and all who wear robes (despite behaviour)

3. Six points of training:

1. Take refuge in the Three Jewels, do not seek the source of your happiness and problems outside yourself.
2. Offer the first part of food or drink to the triple gem, by blessing it before eating or drinking by reciting "Om Ah Hum".
3. Encourage others to become inner beings (Buddhists) and to take refuge; but only when one is asked for advice.
4. Recite the refuge prayer 3x in the day and 3x in the night.
5. Follow the example of the Three Jewels, rely on them as the only trustworthy refuge objects.
6. Never lose faith in the Buddha, the Dharma and the Sangha.

^Top of Page

THE REFUGE PRAYER

Traditional Refuge Prayers

Namo Buddhaya
Namo Dharmaya
Namo Sanghaya

I go for refuge to the Buddha,
I go for refuge to the Dharma,
I go for refuge to the Sangha.

or, the Tibetan (Mahayana) version:

Until I am enlightened,
I go for refuge to the Buddha, Dharma and Sangha.
Through the virtue I create by practising giving and the other perfections,
may I become a Buddha to benefit all sentient beings.
 

Refuge Prayer by Thich Nhat-Hanh

At the foot of the Bodhi tree, beautifully seated, peaceful and smiling,
the living source of understanding and compassion, to the Buddha I go for refuge.
The path of mindful living, leading to healing, joy, and enlightenment,
the way of peace, to the Dhamma I go for refuge.
The loving and supportive community of practice, realizing harmony, awareness, and liberation,
to the Sangha I go for refuge.
I am aware that the Three Gems are within my heart, I vow to realize them.
I vow to practice mindful breathing and smiling, looking deeply into things.
I vow to understand living beings and their suffering, to cultivate compassion and loving kindness,
and to practice joy and equanimity.
I vow to offer joy to one person in the morning and to help relieve the grief of one person in the afternoon.
I vow to live simply and sanely, content with just a few possessions, and to keep my body healthy.
I vow to let go of all worry and anxiety in order to be light and free.
I am aware that I owe so much to my parents, teachers, friends and all beings.
I vow to be worthy of their trust, to practice wholeheartedly,
so that understanding and compassion will flower,
and I can help living beings be free from their suffering.
May the Buddha, the Dhamma, and the Sangha support my efforts.

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For those in Chinese and Mahayana Buddhists :

 

三皈依

人身難得今已得 佛法難聞今已聞 此身不向今生度 更待何生度此身

  修行學佛,要先受三皈依,也就是歸向、依靠「佛、法、僧」三寶,以佛為師,以法為藥,以僧為友,憑此生生世世不離正法,永離惡道。皈依三寶後,才是正式的佛教徒,如上學要先註冊一樣,具有正名定份的作用,皈依後有三十六個善神守護皈依的行者,並獲三寶慈光加被。

  皈依是皈順、依靠的意思。初學佛的人,信心不堅定,能力智慧不充足,必須要依靠三寶,藉由三寶的庇護和指引,成就學業、事業和道業。並由外在的三寶作為指導,啟發我們本自具足的自性三寶。

  皈依又有迴轉、回頭的意思。為什麼要回過頭來?因為我們無始劫以來背棄三寶,所走的路都是錯誤的,所以現在要把錯誤的觀念改正過來,捨棄過去的邪見,皈依我們的自性,這樣子才能度脫自己的生死。

  皈依三寶,第一皈依佛,教主釋迦牟尼佛是悟道的覺者,為修行者的導師,皈依釋迦牟尼佛,也就皈依了十方一切諸佛。

  第二皈依法,佛為了度眾生得解脫,設種種的次第法門,等於學校的學制一樣,所謂人道守五戒、天道修十善、聲聞修四諦、緣覺修十二因緣、菩薩修六波羅蜜。眾生修習這些正法,做為人生的方向,便能離苦得樂,自在解脫。

  第三皈依僧。依循正法修行的清淨僧眾是大眾的榜樣,所以應當皈依十方一切菩薩僧、十方一切聲聞緣覺僧、十方一切清淨僧。再者,修行的路有很多,我們應當皈依一位善知識,接受他的教導,這樣才不會走錯路。皈依最好選擇一個有道德、有學問、有行持的師父,經常親近這位師父的言行、思想,無形中我們亦能霑到幾許光明與功德,同時供養了真正的大善知識,能種廣大的福田。如果在某一個時間,找不到這種善知識,可以在附近找一個真正受過三壇大戒的出家眾皈依。

  佛弟子一定要皈依三寶,並願所有的皈依者,常發如是願:

  自皈依佛,當願眾生,體解大道,發無上心。
  自皈依法,當願眾生,深入經藏,智慧如海。
  自皈依僧,當願眾生,統理大眾,一切無礙。

皈依三寶的功德

  《俱舍論》卷十四有云:「諸有歸依佛及歸依法僧,於四聖諦中,恒以慧觀察。知苦知苦集,知永超眾苦,知八支聖道,趣安隱涅槃。此歸依最勝,此歸依最尊;必因此歸依,能解脫眾苦。」

  《大乘義章》卷十:「所謂歸佛、歸法、歸僧。依佛為師,故曰歸佛;憑法為藥,故稱歸法;依僧為友,故名歸僧。問曰:何故偏歸此三?以此三種畢竟歸處,能令眾生出離生死,稱涅槃故。」

  《優婆塞戒經》:「為破諸苦,斷除煩惱,受於無上寂滅之樂,以是因緣受三歸依。」

  《善生經》云:「若人受三自歸,所得果報不可窮盡,如四大寶藏,舉國人民七年之中運出不盡,受三歸者其福過彼,不可稱計。」

  《佛說希有挍量功德經》有云:「四有州中滿,二乘果有人盡形供養,乃至起塔不如,男子女人作如是言,我某甲歸依佛法僧,所得功德不可思議,以諸福中惟三寶勝故。」

  大毗婆沙論云:「謂為受已信敬三寶,諸天善神必擁護,不令橫死、不遭病難,不墮惡趣、得生天人中。」

  皈依三寶可獲三十六位善神護祐,得以消災免難,來生並能生天、人中;且皈依三寶之佛弟子,在未來彌勒佛說法的龍華三會上,聞佛法意,即可得證解脫。

  宋代文學家,亦是三寶弟子之蘇東坡先生曾言:「滔滔苦海內,三寶為舟航;炎炎火宅內,三寶為雨澤.冥冥大夜中,三寶為燈塔。」三寶實為宇宙人生最究竟之依歸。學佛之人,皈依佛、法、僧三寶,應學習佛陀行儀,奉行佛之教法,恭敬僧寶,藉由皈依事相上之三寶,進而啟發自性三寶,方為皈依三寶之鵠的。

五戒

道在紅塵鬧市修 全憑五戒作根由

  佛法以人為根本,人道則是因持守五戒而來。受持五戒將來就可以獲得人身。人有貧窮、富貴、壽夭、智愚、美醜、高矮,這些都是因持守五戒的清淨程度不同而造成,五戒雖然簡單,但要把五戒持的清淨,也是非常不容易。

五戒戒條:

.不殺生:不故意殺害有生命的眾生,如人、動物、小昆蟲及墮胎。

.不偷盜:對於一切財物,乃至一草一木,非自己所有而取,或是不論用任何手段,如騙取、強奪、霸佔等,皆算是偷盜。

.不邪淫:不與正配以外的人行淫。(凡與男女兩身相和合,皆名之為婬。)

.不妄語:不說謊、搬弄是非、惡口罵人,危害到他人。

.不飲酒:不喝酒,乃至於不勸人喝酒、不入酒家、不思念飲酒。(喝酒會使人神智昏昧,來世感愚癡的果報)。

  發心受持五戒的在家居士,男眾稱為優婆塞,女眾稱為優婆夷。受持一戒就有五位善神謢持,持滿分五戒,就有二十五位善護持。持戒嚴謹的人,就成為世間的人上人,感獲大富大貴的果報;持中品戒的人,感得一般的富貴;持下品戒則可保人身。若是持下下品戒,雖得人身,六根卻不能具全。所以想要修行及提昇,必須從清淨身口意做起。

  佛法講五戒,儒家則講仁、義、禮、智、信,稱為五常。五常與五戒差不多,不過五戒非常顯明,有條有理,一說出來馬上就知道。儒家的五常,仁就是要有慈悲心,做仁人君子,不要殘害眾生;義就是義氣,不要人家的東西,仗義施財;禮即是人與人之間應有的禮貌,男與女之間也要有一種禮節;智就是要有智慧,不飲酒使心智不昏昧,就是有智慧;信就是信用,不妄語就是有信用。所以五常與五戒也是相通的。現代有些人雖然不信佛教,但是也知道要做好事,不做壞事,同樣是不殺生、不盜、不邪淫、不妄語、不飲酒,將來的果報亦都屬於人道的果報。

  古德有言:「道在紅塵鬧市修,全憑五戒作根由,殺生戒除慈心大,不貪財物廉潔優,見色不貪性清淨,葷酒永斷性長流,欲學長舌莫妄語,成佛不須出世求。」 希望大眾把握今生,持守五戒,切勿空過,枉受輪迴之苦。

受持五戒功德

  五戒者,一切世出世間諸善法戒之根本。《善生經》云:「若有說言,離五戒已,度生死者,無有是處。善男子!若人欲度生死大海,應當至心受持五戒。」

  《七佛經》云:「若有人能受持五戒,感得二十五神侍衛。」

  《辯意長者子經》云:「佛為辯意長者子,要有五事行得生天。以偈頌曰:
    不殺得長壽,無病常解脫;一切受天位,身安光影至。
    不盜常大富,自然錢財寶;七寶為宮殿,娛樂心常好。
    男女俱不婬,身體香潔淨;所生常端正,德行自然明。
    不欺口氣香,言語常聰明;談論不吃蹇,所說眾奉用。
    酒食不過口,無有誤亂意;若當所生處,天人常奉侍。
    若其壽終後,二十五神迎;五福自然來,光影甚煒燁。」

  《優婆塞戒經》云:「善男子,一切施中,施無怖畏最為第一。是故我說,五大施者,即是五戒。如是五戒,能令眾生離五怖畏。是五種施易可修行,自在無礙不失財物,然得無量無邊福德。離是五施,不能獲得須陀洹果,乃至得阿耨多羅三藐三菩提。」
 
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On ‎15‎/‎4‎/‎2017 at 6:16 AM, Bodhiguy said:

Dear Mod, please move this to the right classifiction :

 

 

Hi All,

 

I m keen to start a Buddhists support group ( NON SEXUAL ), wonder if anyone out here is keen to join ?

 

To connect so that we can support each other in our practice as we explore the Buddha Way.

We strive to provide a refuge and safe place where men of same orientation people can feel supported and valued as we cultivate the practice of these teachings and learn how to use them in practical ways in our everyday lives.

 

This group intends especially in late years where one may even lives alone, and also in preparation of the final years, as well as final moments support group for the passing to his family and love ones, in a discrete, respectable manner, following the Buddhist traditions.

 

We come together to learn from teachers from the many Buddhist traditions, and to be teachers for one another with common experiences.

 

We seek to understand the path of Buddha and apply it in the circumstances of our lives as we really live them.

 

THIS IS a non SEXUAL  group

This group is not intended as a gay assembly.

DO NOT JOIN THIS GROUP FOR SEX/LUST INTENTIONS. 

 

Welcomes especially in Mahayana Group practice. 

 

Informed of various Buddhist practices, Qing Ming Practices,  Passing support...etc 7 days/...49...100 days etc

 

Group to share information on various Buddhist activities in temples, 法会,结缘, 共修。


Many of us have been following this path for many years, while others are just beginning their exploration.

 

Wherever we are in our practice, our Everyday Dharma gatherings, dharma study groups, periodic retreats and other activities serve as a gateway to a fuller understanding of the Buddha’s teachings.

 

Welcome all genuine views. Please be kind and with a bodhi vow and heart in getting this group growing for this friendly community

 

啊弥陀佛

Amituofo

 



 

 

 

Welcome suggestions for all. Already received some PMs.  

 

Anyone wishes to be admin/members for this whatsapps group ?

 

Kindly Indicate :

 

1) Taken 3 refuges

2) 5 Percepts

3) Novices ...etc 

 

 

Note : this is not a hook up group

Edited by Bodhiguy
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2017 皈依佛法僧
2017 Taking Refuge to the Buddha, Dharma and Sangha 10.05.2017
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2017 卫塞节-三步一拜-传灯
2017 3 Steps 1 Bow, Light Of Infinity
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*3 steps 1 bow。。。is practice helps to purify “the mind, humble the ego, and lessen obstacles” along the spiritual path as one repents “past misdeeds of body, speech and mind and aspires towards spiritual improvement”

*Ten benefits of making light offerings。。。 

1.One becomes like the light in the world.  

2.One achieves the clairvoyance of the pure flesh eye [as a human].  

3.One achieves the devas' eye.  

4.One receives the wisdom of knowing what is virtue and what is non-virtue.

5.One is able to eliminate the darkness of ignorance, the concept of inherent existence. 

6.One quickly becomes liberated. 

7.One receives great enjoyment wealth.

8.One receives the illumination of wisdom, even in samsara one never experiences darkness. 

9.One is reborn in the deva or human realms. 

10.One quickly attains enlightenment.

 

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Events in May
 
Year 2017
 
BUDDHA BATHING
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Dates : 3 May 2017
Time : 9.00am - 12.00nn
Venue

: Fu Hui Buddhist Cultural Centre

 

: 105 Punggol Road Singapore 546636

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Bathe the Buddha with Sincerity,
Pray for Innate Purity,
The world in Peace and Harmony.
 
 
THREEFOLD REFUGE AND PRECEPT CEREMONY
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Dates : 3 May 2017
Time : 9.30am - 12.00nn
Venue

: Fu Hui Buddhist Cultural Centre

 

: 105 Punggol Road Singapore 546636

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CANDLELIGHT PROCESSION
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Dates : 6 May 2017
Time : 6.00pm - 9.00pm
Venue

: Fu Hui Buddhist Cultural Centre

 

: 105 Punggol Road Singapore 546636

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PEACE HOMAGE
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Dates : 7 May 2017
Time : 6.00pm - 9.00pm
Venue

: Fu Hui Buddhist Cultural Centre

 

: 105 Punggol Road Singapore 546636

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VESAK DAY DHARMA ASSEMBLY
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Dates : 10 May 2017
Time : 9.30am - 12.00nn
Venue

: Fu Hui Buddhist Cultural Centre

 

: 105 Punggol Road Singapore 546636

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SERVICES ON THE BUDDHA OF HEALING
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Date : 28 May 2017
Time : 9.30am - 12.00nn
Venue : Fu Hui Buddhist Cultural Centre
  : 105 Punggol Road Singapore 546636
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http://thedailyenlightenment.com/2015/02/how-to-awaken-those-tricked-by-buddhist-cults/

 

Tzu Chi is not a proper Buddhist organisation. I would agree with your use of the word "cult". I would highly recommend that you do not associate anymore with this organisation.

http://mi-chanchan.blogspot.sg/2006/01/tzu-chi-experience.html

 

http://www.chinatimes.com/realtimenews/20150304003321-260405

 

 

 

 

 

 

 

Replaces Lord Buddha Sakyamuni with ownself ( nun like figure founder / god-like ), instead of Siddhārtha Gautama [sid̪ːʱɑːrt̪ʰə gəut̪əmə], Śhakyamuni Buddha or simply the Buddha, bathing of the Prince Siddhartha.

 

https://en.wikipedia.org/wiki/Gautama_Buddha

 

 

 

 

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http://forums.hardwarezone.com.sg/eat-drink-man-woman-16/common-buddhist-cult-singapore-5567831.html

 

How to spot a Buddhist cult ?

By Upasaka HL Wai, The Buddhist Channel, July 2, 2007

 

Kuala Lumpur, Malaysia -- Like any other major religions in the world, Buddhism also has its fair share of cults. Whether the leader is called Guru Rinpoche, Sifu or Bhante, 上人 / 大覺者 as long as there is tendency to use and abuse the Dharma for personal gain, such as in getting followers to feed on the leader's ego or eccentricity, cultist will always exist. Cults will also thrive as long as there are followers who willingly or have been unwittingly misled.

 

A cult is defined by the Free Dictionary as,

 
(1) A religion or religious sect generally considered to be extremist or false, with its followers often living in an unconventional manner under the guidance of an authoritarian, charismatic leader, 
 
(2)  A usually  nonscientific method or regimen claimed by its originator to have exclusive or exceptional power in curing a particular disease and
 
(3) Obsessive, especially faddish, devotion to or veneration for a person, principle, or thing
 

Here are some key signs where cultists can be spotted.

 

The leader is always right

 

Charismatic leadership demonstrates itself very strongly in a cult situation.

 

The maxim is that "the leader is always right". More often than not, his "holiness" is self anointed and various honorific titles are produced without any clear evidence of certification. When questioned in particular about their ordination, specifically about where, how and when it took place, their replies are usually evasive, or at best a rambling list of obscure meanings (such as "a lineage of no school").

 

The leader will claim supreme knowledge in a body of information (vinaya, suttas or liturgy), and may use certain verses to justify their thoughts and actions.

With this mind set, he feels he has the divine authority to instruct people how to live and how to behave (like the saying goes, the one eyed leads in the kingdom of the blind).

 

No questioning

 

Cult followers are wont to quote their leaders without ever questioning them. To question the leader of a cult may result in sanction or abandonment by other members and the leader. Even the "Kalama Sutta" can be twisted to suit their interpretation. One of the favorite verses is the selective application that only "... when you yourselves know: "These things (actions) are good; these things are not blamable; these things are praised by the wise; undertaken and observed, these things lead to benefit and happiness," enter on and abide in them."

The problem with this is that followers are time and again told that they are "Dharma learners", that due to their "ignorance", they need to practice more diligently before they can decide for themselves. As such, it is imperative to form "spiritual friendship" kalyana mitra), the special bonding between "teacher and the apprentice". Unfortunately, cultist tends to exploit this relationship for their own purpose, which eventually leads to a perpetuation of a parasitic system or continuous dependency. This is anti-thesis to the symbiotic relationships that exist between the Sangha and lay followers as established in mainstream schools.

Cult followers will display an unquestionable zeal for their leader and will refuse to accept that their leader is ever wrong. The more extreme cases will even resort to violence to protect their teacher.

 

The whole world is against us

 

Public criticism and admonishment by those who are seen to be more knowledgeable or popular usually drive cult leaders to assume the "underdog" situation. Followers are constantly reminded that they are being bullied by "unseen" hands, by people in authority and by those who are "jealous" of their unorthodox ways. Their only way to counter such forces is to "band together".

 

No one else is right

 

Cult leaders believe they hold the monopoly of truth in their method of teachings and the way of practice.

 

Anyone wishing to attend or visit another Dharma group or center is shunned by the rest of the congregation and considered to be a backslider.

 

There was a case in Malaysia where a cult teacher grossly abused the Puggala Pannatti (the book of Classification of Four Types of Individuals) to brand those who did not follow prescribed rituals and modes of behavior as "padaparama" - individuals who cannot obtain release from worldly ills during this life-time even though he or she puts forth the best effort the Dhamma practice. To move up the scale, all one has to do is to strictly follow the prescribe methods and listen to the teacher's instructions.

 

Financial Exploitation

 

Cult is usually preoccupied with raising money, either for charitable purposes or to build their center.

 

One of their favorite methods is to emphasize on the teachings of "non-self", "egolessness", "greed" and "emptiness" and then relating it to how one's personal wealth had less "merit" compared to those who shares it with the community to spread the Dharma.

Cult groups teach that sacrificing for the better good of the organization is far better than putting one's money elsewhere.

 

Using fear and intimidation

 

Cult religions rely on private and public intimidation to keep their members in line. In Buddhism particularly, where the emphasis of mind training through meditation is integral to the practice, weak individuals or those facing personal problems are especially susceptible to such treatment. Through their charisma, cult leaders are adept at "empathizing" with those facing personal problems.

 

When the leader gets angry and uses harsh words, they explain it away as an expression of "love and compassion". Some justify this by labeling the aggressive response as "fierce friendship". And when the targeted member is also subjected to peer pressure to "modify his or her behavior", the intimidation becomes complete. This is what "mob psychology" is all about.

 

As a result, members of the cult group continuously face intra-group battles to maintain their desire to be accepted and their status may change depending on what's going on in their life. In this way religious cult leaders are able to keep a steady stream of members obligated and bound to their organization.

 

Brainwashing

 

Almost all Buddhist cults use some form of mind altering techniques such as meditation, fear of the teacher, fear of "bad karma" and emotional manipulation to brainwash the members of the congregation to stay.

 

Such leaders are also adept at pricking on guilt conscience, often playing with the mind of the confused, giving personal counseling about "observations of mental formations" after a round of sitting.

 

Rather than leading the student to strengthen personal resolve to face their internal demons, the cultist would instead cultivate ideas of deliverance through community support, thereby perpetuating dependency on external forces.

Edited by Bodhiguy
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Lay followers and monastic practices[edit]

In the early sutras of Buddhism, "accepted or unaccepted human sexual conduct" for laypersons "is not specifically mentioned."[2] "Sexual misconduct" is a broad term, subject to interpretation according to followers' social norms. Early Buddhism appears to have been silent concerning homosexual relations.[1]

According to the Pāli Canon & Āgama (the Early Buddhist scriptures), there is no any saying that same or opposite gender relations have anything to do with sexual misconduct,[3][4] and some Theravada monks express that same-gender relations do not violate the rule to avoid sexual misconduct, which means not having sex with someone underage (thus protected by their parents or guardians), someone betrothed or married and who have taken vows of religious celibacy.[5]

Some later traditions feature restrictions on non-vagina sex (some Buddhist texts mention the non-vagina sex include men having sex with men or paṇḍaka), though its situations seem involving coerced sex.[6][7][8] This non-vagina sex view is not based on what Buddha's said, but from some later Abhidharma texts. [9][10]

Regarding Buddhist monks, the Vinaya (code of monastic discipline) bans all sexual activity, but does so in purely physiological terms, making no moral distinctions among the many possible forms of intercourse it lists.[11]

Among Buddhists there is a wide diversity of opinion about homosexuality. Buddhism teaches that sensual enjoyment and desire in general, and sexual pleasure in particular, are hindrances to enlightenment, and inferior to the kinds of pleasure (see, e.g. pīti, a Pāli word often translated as "rapture") that are integral to the practice of jhāna. However, most Buddhists do not pursue skill in meditation or aim for enlightenment. For most, the goal is a pleasant life and, after death, a pleasant rebirth. For these Buddhists, enjoying sensual pleasures in a non-harmful way is normative.[citation needed]

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大馬67個佛教團體「聯合抵制」心靈法門盧台長!小房子?看圖騰?統統都是騙人的迷信東西!

王欣 2016-08-09 檢舉

備受全球佛教團體抨擊的觀世音菩薩「心靈法門」創辦人盧軍宏近幾年通過各種媒介,大肆宣揚爭議連連的心靈法門,更自稱擁有神通怪力,

 

如今這個被主流佛教團體視為附佛外道的法門更在大馬設立宣教據點,引起激烈反彈。

 

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67個正信佛教團體昨晚舉辦座談會,希望透過傳達正信真理,讓信眾明辨附佛外道,破邪顯正。同時呼籲外道,停止披著佛的外衣,行破壞佛法之舉,讓善信回歸正法。

覺誠法師說:「心靈法門根本不存在佛教之中,是盧軍宏自創的。」她更用非常嚴厲的字眼說:「他騎劫了觀世音菩薩和佛教的意義,把佛教拉回迷信,誤導信徒。」

 

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另一位淨耀法師說:「信徒本身已經非常迷惑了,這時候盧軍宏對他們說這些迷信的東西,搞到他們是非不分。」

 

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▼一起來看看《八度空間》的新聞報道吧大馬的信徒們,醒醒吧,「心靈法門」是騙人的!別再被人誤導下去搞到黑白不分,和家人朋友關係弄僵

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  1. TheDailyEnlightenment's 
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    TheDailyEnlightenment
    · May 26, 2016 · g_kf1vXYV_O.png

    请分享:
    为何要远离卢军宏(卢台长)的邪说

    问:师兄总说某台长是外道,能说说到底某台长(心灵法门)怎麽个外道法吗?

    ...

    答:准确说,某台长是附佛外道。先来简单解释一下外道和附佛外道是什麽意思吧。

     

    外道 - 佛教把佛陀所说的教法,称为内道。

     

    佛教也称为内教。意思是说,究竟的真理在我们的自性中,返迷成觉、离妄即真,心外求法都是不究竟的。所以佛教把心外求法的种种宗教统称为外道。

     

    这个“外”,并不是贬低或轻侮他宗他教,而是在追求真理趣向解脱的修持方法、过程和目的上作了根本的区别罢了。

     

    在佛陀示现成道讲法涅槃的过程中,不光是佛陀本身,佛陀的很多弟子都曾修行外道法,最後体知佛法是最究竟圆满的真理,而皈依佛陀,趣向真正的解脱大道。

     

    附佛外道 -《摩诃止观》云“邪人不同又为叁:一佛法外外道,二附佛法外道,叁学佛法成外道。”意思是外道可分为叁大类:一是“佛法外外道”,和我们常说的“外道”同义,即泛指佛教以外的各种教法学派;二是“附佛法外道”,即指依附于佛法,借助或利用佛教的影响力传布非佛法的内容,以求取名闻利养、自创教派、膨胀野心、扩张眷属等;叁是“学佛法成外道”,即佛教弟子见地不正,表面上信佛学佛,其实心离佛法,行离佛教,难得解脱的实益。这後两种也称为“内外道”,也就是“附佛外道”。特别是第二种,因为有佛教的外壳包装,挪用、肢截、拼凑了一些佛教的教义,再用自己的知见去混杂扭曲,似是而非,对未学佛人、初学佛人、知见不正的学佛人非常有蛊惑性,对正信佛教的弘传、对衆生法身慧命的伤害也就极其严重。

     

    至于为何说某台长是附佛外道,稍举几个例子吧。比如:

     

    1、台长说“念大悲咒会把夫妻一方推开”。而大悲咒出自于《千手千眼观世音菩萨广大圆满无碍大悲心陀罗尼经》。在此经中,观世音菩萨对佛陀说:“我有大悲心陀罗尼咒今当欲说。为诸衆生得安乐故。除一切病故。得寿命故得富饶故。灭除一切恶业重罪故。离障难故。增长一切白法诸功德故。成就一切诸善根故。远离一切诸怖畏故。速能满足一切诸希求故。惟愿世尊慈哀听许。”由此当知,大悲咒是观世音菩萨慈悲心的化现,若“念大悲咒会把对方推开”,岂不是与观世音菩萨的慈悲本愿相违背呢?

     

    2、台长说“晚上不能念心经,会招所谓‘要经者’”。佛经是佛之法身,光明赫赫。诵经可以让衆生开智慧、增福德、了生死、脱轮回苦海的,是度己化他的大善行。特别是般若部的经典,比如《心经》,充满了空性的智慧,是消除恐怖掛碍、放下颠倒执着、舍弃贪欲、破除无明的利器,何来“禁忌”?再说了,佛陀如果说某部经不能晚上读,那应该开篇就说,善男子善女人,这部经你们晚上不要读哦。佛没有这样说。所以,如果学佛,应该是依法不依人的,要信佛的圣言量和威神力,不要信凡夫颠倒说,不要信鬼说。

     

    3、台长还说“晚上不能念往生咒”。往生咒全称“拔一切业障根本得生净土陀罗尼”,此咒出自《拔一切业障根本得生净土陀罗尼经》。焚香跪拜佛像,合掌念诵此咒,日夜各二十一遍,能灭五逆、十恶、谤法等重罪。诚心念此咒,阿弥陀佛常在头上保佑,怨家不能伤害,可享安乐之福。佛说的是日夜可诵,何来晚上不可念之怪谈?

     

    4、台长说“一般人年轻时不能念佛说阿弥陀经,只有七十岁以上的老人才能念。提前念了可能会提前被菩萨接到东方神仙世界去”。而实际上,佛说阿弥陀经,是佛无问自说的无上解脱之法。净土法门是圆顿法门,念佛求生西方极乐世界,横超叁界速出轮回,普利九法界一切衆生,十方诸佛都出广长舌相来印證释迦牟尼佛所言真实不虚。南无阿弥陀佛名号具足阿弥陀佛因地上的愿力和果地上的功德,念佛人,阿弥陀佛常住其顶,观世音菩萨等25位菩萨都随身隐护。阿弥陀佛发过愿,只要衆生发愿求生西方极乐世界,至心念佛十声乃至一声,都可往生西方极乐世界。念佛功德极大,现世安乐吉祥、福慧增上,临终自在安祥往生极乐。人生无常,修行就在当下,这麽殊胜的法门竟然让人活到七十岁以上再念,谁能保證自己能安安稳稳,无病无灾活到七十岁?一息不来,即是後世,而末法衆生起心动念都在造堕落恶趣的业因,不求生西方,极大的可能就是再堕恶道受苦!人身难得,佛法难闻,如今更是好不容易听闻到了这个殊胜的法门,却受到这种误导和阻碍,这种说法简直就是在杀死衆生的法身慧命!

     

    5、有师兄说“小房子超度效果好,说明这个法门有用,不管是不是外道,只要利益衆生就行啦”。其实“小房子”是将几种佛经佛咒组合在一起(在纸上作念几次的记号然后烧),然後集中力量导向一件所求的事情。不能说汤好喝,装汤的碗就一定好。不是烧“小房子”起了什麽超度作用,是念佛经佛咒感通佛力加持而起了作用。不要这个“小房子”,诵经持咒念佛行善,将功德直接回向,是一样的。何况,这个碗上面沾满了泥巴和毒素,喝汤的同时也在慢性中毒,这和饮鸩止渴有什麽区别?!如果一个佛弟子,说“不管是不是外道”的话,也就是宁愿信灵异信神通信感应、相信颠倒凡夫见,连佛陀的圣言量都产生怀疑或用自己的想法去打折扣,那麽,还能称为佛弟子麽?如果受了叁皈依,叁皈依的戒体都可能失去。建议回去认真读一下叁皈依,学习一下何为“皈依”吧。

     

    6、台长声称自己能和观世音菩萨通灵,更有甚者,通过种种方式和途径,称自己是“菩萨”,这种行为和楞严经中所呵斥的阴魔是相符的。大家可以去读一读楞严经中五十阴魔章节。(楞严经五十阴魔浅译: http://book.bfnn.org/books2/1223.htm

     

    对于附佛外道与正信的佛教,我们可以从教义上、行为上、目的上加以甄别。教义上,看是否符合佛教的基本教义,如四谛、十二因缘、八正道等,尤其是不是符合“诸行无常,诸法无我,诸受是苦,涅盘寂静”这四法印;行为上,看是不是尊重叁宝、依止叁宝,示在家弟子相时是不是行好护持叁宝的本份,是否持守戒律,宣传某种教法的目的是不是和世俗的名闻利养掛钩,等等;这也要再次建议学佛人要学习一下楞严经,特别是五十阴魔章节,拿佛经一对照就一目了然。

     

    正信的佛教,着重于教导衆生认识宇宙人生的真实意义,对世间的福乐只是作为引导衆生趣向佛乘法的阶段性工具,最终的目的是令一切衆生放下对世间的贪求和执着,得到生命的升华和超越、到达解脱的彼岸;正信的佛教,是无缘大慈、同体大悲,提倡行菩萨道,自度化他;正信的佛教,是智慧之学,是心性之学。佛教,充满了慈悲的、智慧的、平等的、向上的、积极的、光明的、抚慰人心的正面力量!而不是自私的、愚癡的、分别的、消极的、扭曲的、阴暗的、恐怖的鬼神教、超度法门、通灵法门。所以,建议对佛法感兴趣的有缘、初学佛的同修们,如果真心想了解佛教,想学习佛法,就依止叁宝、以法为师、以戒为师,多读大乘经典原文,看看佛陀的宣教到底是什麽,再多听多看曆代祖师、当代公认的高僧大德的开示和讲经,先树立自己的基本正见,切不可贪图好乐神通灵异,被别解邪见所颠倒迷惑、误己慧命。因为我们现在得了人身,听闻到佛法,是累生累世种下的无量善根福报所致,要好好珍惜。

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  • 3 months later...

Dear Fellow Friends ,

 

The Lunar 7th month begin 22 August 2017.  

 

It is a time to show our filial piety. 

 

http://thanhsiang.org/en/ullambana-festival

 

 

Please avoid killing OFFERINGS in this month, Nor burn paper offerings as Buddhist.

 

Mindful chanting and return of your good merits to your past loved ones, hungry ghosts etc.

 

http://www.sbl.org.sg/chn/perennialactivity.aspx

 

http://www.sbl.org.sg/chn/fahui.aspx

 

https://www.kmspks.org/gallery/ullambana-2/

 

https://www.facebook.com/GoldenPagodaBuddhistTemple/     ( ullambana-festival 22 August - 02 September 2017 ) see table events below )

 

https://www.facebook.com/BuddhaToothRelicTemple/

 

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http://www.btrts.org.sg/temple-m-ksitigarbha-bodhisattva/

 

About Bodhisattva Ksitigarbha

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Ksitigarbha (Sanskrit: क्षितिगर्भ Kṣitigarbha; Chinese: Dìzàng, 地藏; Tibetan: Sahi-sning-po; Japanese: Jizō Bosatsu; Korean: Chijang Posal; Mongol: Gachar-un Jiruken) is a Bodhisattva primarily revered in East Asian Buddhism, usually depicted as a Buddhist monk in the Orient. The name may be translated as “He who encompasses the Earth”, “Earth Treasury”, “Earth Store”, “Earth Matrix”, “Essence of Earth” or “Earth Womb”. He is one of the famed Eight Great Bodhisattvas or Mahasattvas.
 
Ksitigarbha is enumerated among other Bodhisattvas in the Avatamsaka Sutra, translated by Buddhabhadra into Chinese in AD 421. The Dasacakra Ksitigarbha Sutra (Sutra of Ten Wheels), which lists his qualities, was translated in full by Ven Hsuan-tsang in 651. This scripture describes Ksitigarbha as a śramaṇa arriving with His retinue from the south. The awestruck audience found themselves ornately decorated, holding a bright wish-granting jewel (this may explain the presence of the jewel in Ksitigarbha’s left hand). The Ksitigarbha Pranidhana Sutra (Sutra of the Past Vows of Earth Store Bodhisattva), one of the most popular sutras in China, is attributed to Siksanada (AD 652 – 710).Ksitigarbha is known for his vow to take responsibility for the instruction of all beings in the six worlds between the nirvana of Buddha Gautama (Sakyamuni) and the arrival of Buddha Maitreya, as well as his vow not to achieve Buddhahood until all hells are emptied. He is therefore often regarded as the bodhisattva of hell beings, as well as the guardian of children and patron deity of deceased children and aborted fetuses in Japanese culture. Usually depicted as a monk with a nimbus around his shaved head, he carries a staff to force open the gates of hell and a wish-fulfilling jewel to light up the darkness.
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Birth

Ksitigarbha during his past lives was born variously as the son of the elders, Brahman lady, king, etc. According to Longevetiy Ksitigarbha Pranidhana Sutra, in all these lives as commoners, he had always vowed to help all livings and to ‘ferry over’ all living beings from the hells. Hence, he had such a great compassionate vow, that it was called the “Great Vow”.

According to the Sutra of the Past Vows of Earth Store Bodhisattva, Chapter 1, Buddha Sakyamuni said:

 

“Manjushri, indescribably many eons ago, during the time of a Buddha named Lion Sprint Complete in the Ten Thousand Practices Thus Come One, Earth Store Bodhisattva, Mahasattva was the son of a great Elder.

That Elder’s son, upon observing the Buddha’s hallmarks and fine features and how the thousand blessings adorned him, asked that Buddha what practices and vows made him so magnificent.

Lion Sprint Complete in the Ten Thousand Practices Thus Come One then said to the Elder’s son. If you wish to have a body like mine, you must first spend a long time liberating beings who are undergoing suffering.’

“Manjushri, that comment caused the Elder’s son to make a vow: ‘From now until the ends of future time throughout uncountable eons I will use expansive expedient means to help beings in the Six Paths who are suffering for their offenses. Only when they have all been liberated, will I myself become a Buddha.’

From the time he made that great vow in the presence of that Buddha until now, hundreds of thousands of nayutas of inexpressibly many eons have passed and still he is a Bodhisattva.”

 
Dharma

In the Ksitigarbha Sutra, between the Buddha Shakyamuni’s Maha Paranirvana and the arrival of the Buddha Maitreya, the Saha-world would exist without a Buddha. Concerned that celestial beings will have no one to turn to, Buddha Shakyamuni asked Bodhisattva Ksitigarbha to use his powers to ‘ferry over’ the devas that fall into the hells. Bodhisattva Ksitigarbha vowed that should any living beings not yet ‘ferried over’, he would not wish to become a Buddha, and this is one of the most touching story in Buddhism.

According to the Sutra of the Past Vows of Earth Store Bodhisattva, Chapter 2, Buddha Sakyamuni said:

 

“Reflect on how I have toiled for repeated eons and endured acute suffering to take across and free stubborn beings who resist being taught and who continue to suffer for their offenses.

Those not yet subdued undergo retributions according to their karma. If they fall into the evil destinies and are enduring tremendous suffering, then you should remember the gravity of this entrustment I am now giving you here in the palace of the Trayastrimsha Heaven:

Find ways to liberate all beings in the Saha world from now until the time when Maitreya comes into the world. Help them escape suffering forever, encounter Buddhas, and receive predictions.”

At that time all the division bodies of Earth Store Bodhisattva that came from all those worlds merged into single form. Then he wept and said to the Buddha, “Throughout long eons I have been receiving the Buddha’s guidance and from that have developed inconceivable spiritual power and great wisdom.

My division bodies fill worlds as many as grains of sand in billions of Ganges Rivers. In each of those worlds, I transform myself into billions of bodies. Each body takes across billions of people, helping them to return respectfully to the Triple Jewel, escape birth and death forever, and reach the bliss of Nirvana.

Even if their good deeds within the Buddhadharma amount to as little as a strand of hair, a drop of water, a grain of sand, or a mote of dust, I will gradually take them across, liberate them, and help them gain great benefit.

I only hope that the World Honored One will not be concerned about beings of the future who have bad karma. ” In that way he addressed the Buddha three times: “I only hope that the World Honored One will not be concerned about beings of the future who have bad karma.”

 
Entrustment
According to the Sutra of the Past Vows of Earth Store Bodhisattva, Chapter 13, Buddha Sakyamuni said:
 

“Earth Store, Earth Store, remember this entrustment that I am again making here in the Trayastrimsha Heaven in this great assembly of hundreds of thousands of millions of indescribably many Buddhas, Bodhisattvas, gods, dragons, and the rest of the Eightfold Division.

I again entrust to you the gods, people, and others who are still in the burning house and have not yet left the Triple World.

Do not allow those beings to fall into the evil destinies even for a single day and night, much less fall into the Fivefold Relentless Hell or the Avichi Hell, where they would have to pass through thousands of millions of eons with no chance of escape.

“Earth Store, the beings of southern Jambudvipa have irresolute wills and natures. They habitually do many evil deeds. Even if they resolve to do good, they soon renounce that resolve. If they encounter evil conditions, they tend to become increasingly involved in them.

For those reasons I reduplicate hundreds of thousands of millions of bodies to transform beings, take them across, and liberate them, all in accord with their own fundamental natures.

“Earth Store, I now earnestly entrust the multitudes of gods and people to you.”

Mantras
According to Shingon and other East Asian Esoteric Buddhist schools, the mantra of Ksitigarbha is:

  1. Namaḥ samantabuddhānāṃ, ha ha ha, sutanu svāhā

In addition, a mantra they used in religious services is:

  1.                On kaka kabi sanmaei sowaka

Chinese Buddhists recite the name of Bodhisattva Ksitigarbha as His mantra (also known as His name mantra) which is:

  1.           Námó dìzàng wáng púsà (hanyu pinyin) (南無地藏王菩萨)

For Korean Buddhists, His mantra is:

  1.             Namo jijang bosal

Tibetan Buddhists recite the following:

HA (His seed syllable)
Oṃ kṣitigarbha bodhisattva yaḥ (name mantra) OM AH KSHITI GARBHA THALENG HUM (name mantra)
 

According to A Garland of Jewels by Jamgön Mipham (which is a compilation of stories of the eight great bodhisattvas from the sutras and tantras taught by Buddha), Bodhisattva Ksitigarbha, after making offerings to ‘Buddhas equaling the number of sand grains of the river Ganga,’ received the ‘dharani of immeasurable benefits’ from them, which He revealed in a meeting with Buddha Shakyamuni:

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 The above event  ( ( ullambana-festival 22 August - 02 September 2017 ) see table events below )
  at Golden Pagoda Temple

Highlights info row image
Highlights info row image
6582 0988
 
ALL ARE WELCOME TO JOIN :
 
Dress Code : NO Sleeveless. No Tank TOPS , NO shorts / Bermudas
Proper Decent Clothes, Non Revealing. Observe Strict Silence in Prayer HALL
Come with a blissful mind, and practice together.
 
阿弥陀佛

 

 

 

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Edited by Bodhiguy
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AnWhatsapps grooup to be started soon for this group. 

Strictly No Hook UPs etc.....Only for those who are serious in cultivating Buddhist Practice

 

Group involved :

 

Charity work

Collection for Donations of Coffin/Poor/ Rice Donation/FOOD donation...  etc....OFFICIAL RECEIPTS FOR TAX RELIEF WILL BE ISSUED BY VARIOUS BUDDHIST ORGANISATION.

Assisting In Pre- Bereavement / Final Journal / Ancestral Tables Invocation,......Counselling and Assistance to families etc

Monthly Volunteer Actitives

 

Those interested privately PM.

 

Once again, it is not a hook up group

 

阿弥陀佛

Edited by Bodhiguy
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  • 4 months later...

Dear All,

 

This is a free service to all needy and deva, in state of saddness for a passing love ones.

 

We, as buddhist bros,  can arrange free 结缘,助念 ( Buddhist chantings, Buddhist Prayers) kindly email bodhiheart.amituofo@gmail.com ( NON SEXUAL )

 

Chanting may incur a nominal bus transport costs paid to the driver. In the case of non affordability, I will pay for it.

 

Lets all not forget our spiritual life to get on with life and help others.

 

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Observing of  8 percepts --- 八关斋戒 , with presiding mahayana monks  。。。。anyone interested ?

 

830 am till 630 pm

Food at noon

After noon, no food till next morning  830am

 

No videos

No Sms

No Music

Full day mediation till next morning ( self at home )

 

Dress : white tee / white pants

Full vegetarian

No alcohol

No sexual thoughts

 

 

if interetsed , bodhiheart.amituofo@gmail.com ( NON SEXUAL )

 

 

Edited by Bodhiguy
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  • 1 month later...

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