I am stuck on this zen koan, that a budisatha has 10,000 eyes - which two of them are right? Any suggestion?
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Personally, I like the policeman comment, but okay.  Try this approach--if you were the budisatha (bodhisattva?), and if I were to humbly walk up to you, then which two eyes would you see my approach with?\n\nIf you see something, you see something; but if you're examining eyes--you're an optometrist!  \n\nWhich two eyes are right? The two eyes the bodhisattva sees out of, of course!  How do you know which two he sees out of?  You must be the bodhisattva, of course!  How does one become the bodhisattva...?  \n\nA good start is, when seeing--see, when sitting--sit, do in the moment only that which is "of" the moment (not that you could do anything else, but it never hurts to try)...and all other things resolve themselves.  It is in that moment of resolution where appear: The two eyes of the bodhisattva!\n\nNote:  If you notice their appearance--they will vanish before your eyes (bad)!  That is, unless, you have truly noticed their appearance, in which case they will truly vanish before your eyes (good).\n\n-S
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Oh I have one that incorporates many Buddhist teachings, I forget what it is called though. I will post the title on your 360 page when I go home this weekend. I think itis called "How to remember your dreams"...
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okay, i'm by no means an expert, but i wanna try anyway.\n\nbuddhism's got somethin' called The Four Noble Truths, which basically outline the nature of suffering, and The Eightfold Path, which tells ye how to deal with and hopefully eliminate suffering.  maybe i got that backwards, but i don't think so.\n\npart of ending suffering is right thinking (compassion is another).  since some pornography is exploitive (not all), then i think that the support of such would be frowned upon by buddhists.\n\non the other hand, you have different levels of involvement.  y'got y'lay buddhists--your everyday people.  and y'got y'monks--those who devote the entirety of their lives to buddhism.  for the latter, i'm pretty sure they must remain celibate (and dry--that means no booze), so either that one thang (ach, censorship!) or pornography i'm guessing would not be allowed.  even with lay-buddhists in general, i think drinking is still frowned upon somewhat...\n\nokay, not all monks can't drink and such...  so i've heard, the shaolin monks are exempt from the drinking rule (don't know about taking a wife) because long, long ago, they saved the emperor.  in thanks, he allowed them some leniency in their practices...  it's not like they can just go to a bar and drink whene'er they want though!!  their life is still quite involved with the temple, and that's putting it mildly!\n\ni hope that helps.  if not, i'm sure you can find some good resources on e-sangha.  it's a free buddhist newsgroup.\nhttp://www.lioncity.net/buddhism
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The Triple Gem\n\n1. The Buddha — The self awakened one. The original nature of the Heart;\n2. The Dhamma — The Teaching. The nature of reality;\n3. The Sangha — a. The Awakened Community. b. Any harmonious assembly. c. All Beings.\n\nThe Four Noble Truths\n\n1. The Noble Truth of Dukkha - stress, unsatisfactoriness, suffering;\n2. The Noble Truth of the causal arising of Dukkha, which is grasping, clinging and wanting;\n3. The Noble Truth of Nirvana, The ending of Dukkha. Awakening, Enlightenment. "Mind like fire unbound";\n4. The Noble Truth of the Path leading to Nirvana or Awakening. \n\nAll Buddhist teachings flow from the Four Noble Truths. Particularly emphasised in the Theravada.\n\nThe Four Bodhisattva Vows\n\n1. I vow to rescue the boundless living beings from suffering; (Link to 1st Truth)\n2. I vow to put an end to the infinite afflictions of living beings; (Link to 2nd Truth)\n3. I vow to learn the measureless Dharma-doors; (Link to 4th Truth)\n4. I vow to realise the unsurpassed path of the Buddha. (Link to 3th Truth) \n\nFoundation of the Mahayana Path, these vows say. 'Whatever the highest perfection of the human heart-mind may I realise it for the benefit of all that lives!'\n\nThe Eight Fold-Path\n\nRight, Integral, Complete, Perfected.\n\n1. Right View, Understanding;\n2. Right Attitude, Thought or Emotion;\n3. Right Speech;\n4. Right Action;\n5. Right livelihood;\n6. Right Effort, Energy, and Vitality;\n7. Right Mindfulness or Awareness;\n8. Right Samadhi "concentration", one-pointedness. Integration of, or establishment in, various levels of consciousness.\n\nAlternate meanings are given as the original Pali has shades of meaning not available in one English word.\n\nThe Five Precepts\n\nI undertake to:\n\n1. Abstain from killing living beings;\n2. Abstain from taking that which not given;\n3. Abstain from sexual misconduct;\n4. Abstain from false speech;\n5. Abstain from distilled substances that confuse the mind. (Alcohol and Drugs)\n\nThe underlying principle is non-exploitation of yourself or others. The precepts are the foundation of all Buddhist training. With a developed ethical base, much of the emotional conflict and stress that we experience is resolved, allowing commitment and more conscious choice. Free choice and intention is important. It is "I undertake" not 'Thou Shalt". Choice, not command.\n\nThe Five Precepts in positive terms\n\nI undertake the training precept to:\n\n1. Act with Loving-kindness;\n2. Be open hearted and generous;\n3. Practice stillness, simplicity and contentment;\n4. Speak with truth, clarity and peace;\n5. Live with mindfulness.\n\nThe Ten Paramita\n\nParamita means gone to the other shore, it is the highest development of each of these qualities.\n\n1. Giving or Generosity; *\n2. Virtue, Ethics, Morality; *\n3. Renunciation, letting go, not grasping;\n4. Panna or Prajna "Wisdom" insight into the nature of reality; *\n5. Energy, vigour, vitality, diligence; *\n6. Patience or forbearance; *\n7. Truthfulness;\n8. Resolution, determination, intention;\n9. Kindness, love, friendliness;\n10. Equanimity.\n\n* In Mahayana Buddhism, 6 are emphasised, they are, numbers l., 2., 4., 5., 6., Samadhi (see Path) & 4.\n\nThe Four Sublime or Uplifted States\n\n1. Metta — Friendliness, Loving-kindness;\n2. Karuna — Compassion;\n3. Mudita — Joy, Gladness. Appreciation of good qualities in people;\n4. Upekkha — Equanimity, the peaceful unshaken mind.\n\nFull development of these four states develops all of the Ten Paramita.\n\nThe Five Powers or Spiritual Faculties \n\n1.Faith, Confidence;\n2. Energy, Effort;\n3. Mindfulness;\n4. Samadhi;\n5. Wisdom.\n\nThe Five Hindrances\n\n1. Sense craving;\n2. Ill-will;\n3. Sloth and Torpor;\n4, Restlessness and Worry;\n5. Toxic doubt and the ruthless inner critic.\n\nThe Four bases or Frames of Reference of Mindfulness\n\n1. Mindfulness of the Body — breath, postures, parts;\n
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The Triple Gem\n1. The Buddha — The self awakened one. The original nature of the Heart;\n2. The Dhamma — The Teaching. The nature of reality;\n3. The Sangha — a. The Awakened Community. b. Any harmonious assembly. c. All Beings.\n\nThe Four Noble Truths\n1. The Noble Truth of Dukkha - stress, unsatisfactoriness, suffering;\n2. The Noble Truth of the causal arising of Dukkha, which is grasping, clinging and wanting;\n3. The Noble Truth of Nirvana, The ending of Dukkha. Awakening, Enlightenment. "Mind like fire unbound";\n4. The Noble Truth of the Path leading to Nirvana or Awakening.\nAll Buddhist teachings flow from the Four Noble Truths. \n\nThe Four Bodhisattva Vows\n1. I vow to rescue the boundless living beings from suffering; (Link to 1st Truth)\n2. I vow to put an end to the infinite afflictions of living beings; (Link to 2nd Truth)\n3. I vow to learn the measureless Dharma-doors; (Link to 4th Truth)\n4. I vow to realise the unsurpassed path of the Buddha. (Link to 3th Truth)\nFoundation of the Mahayana Path, these vows say. 'Whatever the highest perfection of the human heart-mind may I realise it for the benefit of all that lives!'\n\nThe Eight Fold-Path\nRight, Integral, Complete, Perfected.\n1. Right View, Understanding;\n2. Right Attitude, Thought or Emotion;\n3. Right Speech;\n4. Right Action;\n5. Right livelihood;\n6. Right Effort, Energy, and Vitality;\n7. Right Mindfulness or Awareness;\n8. Right Samadhi "concentration", one-pointedness. Integration of, or establishment in, various levels of consciousness.\n\nThe Five Precepts\nI undertake to:\n1. Abstain from killing living beings;\n2. Abstain from taking that which not given;\n3. Abstain from sexual misconduct;\n4. Abstain from false speech;\n5. Abstain from distilled substances that confuse the mind. (Alcohol and Drugs)\nThe underlying principle is non-exploitation of yourself or others. The precepts are the foundation of all Buddhist training. With a developed ethical base, much of the emotional conflict and stress that we experience is resolved, allowing commitment and more conscious choice. Free choice and intention is important. It is "I undertake" not 'Thou Shalt". Choice, not command.\n\nThe Five Precepts in positive terms\nI undertake the training precept to:\n1. Act with Loving-kindness;\n2. Be open hearted and generous;\n3. Practice stillness, simplicity and contentment;\n4. Speak with truth, clarity and peace;\n5. Live with mindfulness.\n\nThe Ten Paramita\nParamita means gone to the other shore, it is the highest development of each of these qualities.\n1. Giving or Generosity; *\n2. Virtue, Ethics, Morality; *\n3. Renunciation, letting go, not grasping;\n4. Panna or Prajna "Wisdom" insight into the nature of reality; *\n5. Energy, vigour, vitality, diligence; *\n6. Patience or forbearance; *\n7. Truthfulness;\n8. Resolution, determination, intention;\n9. Kindness, love, friendliness;\n10. Equanimity.\n\n\nThe Four Sublime or Uplifted States\n1. Metta — Friendliness, Loving-kindness;\n2. Karuna — Compassion;\n3. Mudita — Joy, Gladness. Appreciation of good qualities in people;\n4. Upekkha — Equanimity, the peaceful unshaken mind.\n\nFull development of these four states develops all of the Ten Paramita.\nThe Five Powers or Spiritual Faculties\n1.Faith, Confidence;\n2. Energy, Effort;\n3. Mindfulness;\n4. Samadhi;\n5. Wisdom.\n\nThe Five Hindrances\n1. Sense craving;\n2. Ill-will;\n3. Sloth and Torpor;\n4, Restlessness and Worry;\n5. Toxic doubt and the ruthless inner critic.\n\nThe Four bases or Frames of Reference of Mindfulness\n1. Mindfulness of the Body — breath, postures, parts;\n2. Mindfulness of Feelings, Sensations — pleasant, unpleasant and neutral;\n3. Mindfulness of States of Consciousness;\n4. Mindfulness of all Phenomena or Objects of Consciousness.\n\nThe Three Signs of Existence or Universal Properties\n1. Anicca — Impermanent;\n2. Dukkha — Unsatisfactory,
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just an example:\nhttp://www.buddhanet.net/e-learning/buddhistworld/wat_m5.htm
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Just come back from a Buddhist temple 1 hour ago!Had a visiting monk from California giving a sermon on morality!\nSo what goes on in the temple?When there is no function devotees might come and do meditation.Not much decoration,but we have a big Buddha image with neon light behind the head!You are welcome to visit any of the Buddhist temple!
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these people online might not give you accurate information. You may want to search "Buddhism" online.
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A bit long but I live in Buddhist terrority for 12 years... Below is a synopsis of what I wrote about Buddhism:''\n\nBuddhism\nBuddhism is the third of the great religions, which have contributed to the molding of Vietnamese culture and character over the centuries.  Buddha was a contemporary of Confucius, and the religion he founded entered Vietnam from both India (Buddha’s home), and China.  Today it is perhaps the most visible of the Vietnamese religious beliefs.\n\nBuddha’s teachings “Lead others, not by violence, but by righteousness and equity”\n\nThe major teachings of Buddha are found in the Benares Sermon of Buddha, which stressed the “Middle Way”.  That this “Middle Way” might be realized by humanity, is what Buddha proclaimed what are now known as the Four Noble Truths:\n\n•Existence (life) is a succession of suffering ---or, to exist is to suffer;\n•Suffering is caused and created by desires or cravings; the ignorance of true reality allows ambition, anger, illusion, to continue to cause an endless cycle of existence;\n•The extinguishing of suffering can be achieved only by the elimination of desire;\n• The elimination of desire or craving can be achieved only through the Noble Eightfold Path.\n\nThe Noble Eightfold Path by which the Buddhist must strive to perfect is as noted below.  These are:\nRight views\nRight aspirations\nRight speech\nRight behavior\nRight living\nRight effort\nRight thoughts\nRight concentration\n\nBuddha, in his teachings, did give five Commandments or Prohibitions, which were:\nDo not kill\nDo not steal\nDo not be unchaste\nDo not lie\nDo not drink alcohol\nNone of Buddha’s teachings is of greater significance than the doctrine of Karma.  The wheel, one of the earliest Buddhist symbols, stands for the unending cycle of existence through which life goes on by birth and rebirth.  According to this doctrine of Karma, the sum total of a person’s good or bad actions, comprising thoughts, words and deeds, determine his specific destiny in the next rebirth in this unending cycle of life.\n\nAs translated from the Gospel of Buddha by Paul Carus, Buddha taught that “All beings have Karma as their portion: they are heirs of their Karma; they are sprung (meaning their very origination) from their Karma; their Karma is their kinsman; their Karma is their refuge; Karma allots beings to meanness or to greatness”.\n\nWhile Hinduism holds a similar belief in reincarnation, the wheel of existence and Karma, Buddhism differs in that Buddha taught that there is no self, therefore, no actual transmigration of the soul or continuity of the individual.\n\nIn fact, Buddhists technically prefer the term “demise” to death as they assert there is no death as life is not confined to one’s body, but that the life force experiences a series of rebirths.  In popular Buddhism, the adherent tends to think of himself as a candidate for rebirth.\n\nMan determines his Karma by his actions that he has made himself.  This force, Karma, is held to be the motive power for the round of rebirths and deaths endured until one has freed himself from its effects and escapes from the Wheel of Existence.\nThe state to which the Buddhist aspires is Nirvana.  It is a state of being freed from the cycle of rebirth or the Wheel of Existence.  It is the final release from Karma and can be achieved only by long, laborious effort, self-denial, Godly deeds, thoughts, and purification through successive lives.\n\nAn exact definition of Nirvana seems unobtainable since Buddha refrained from describing this state.  He called it the summit of existence, the enlightenment of mind and heart, the city of peace, the lake of ambrosia and peace, perfect, eternal, and absolute.\n\nIt is the state in which Buddha’s followers believe him to be now as a result of the Enlightenment, which he achieved.\n\nIt was the lack of a clear definition of Nirvana that caused the Gre
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hi there, mehereintheeast.  I'm not sure exactly where you can take Chinese classes.  I took some Chinese a few years ago and the way I found a teacher was by going to the campus of a university and asking people who looked Chinese. (Amazingly, every person who I thought was Chinese was actually from China.)\n\nYou answered my question about Guru Rinpoche, and I have a few more questions about it.  Your answer implied that Buddhas are not monks.  Most forms of Buddhism consider Shakyamuni Buddha to have been a monk, and in the Pali texts, he refers to himself that way, as do his disciples.  Is there a different view in the Nyingma school?  In the present case, I am not calling only lamas monks, but all five levels of ordained practitioners as defined by Tibetan Buddhism. Also, is there any record of Padmasambhava having been ordained?  He trained at monasteries in India, but I don't think he was actually ordained.  And finally, have you had any contact with Tibetans, Nyingmapa or otherwise, who feel that his choice to have various female consorts prevents him from maintaining the status of being a monk?  I understand that some people there feel that way.\n\nThanks.
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I think the "third eye" that you sometimes see on statues and images of the Buddha is not really directly from the teachings of Buddhism, but instead the result of a cultural mix originating in Hinduism.  \n\nIn many eastern traditions the third eye is an aperature through which you can see something beyond the senses.  It can also be an instrument of power.  It is part of Hindu tradition a belief that beings can build up energies in thier bodies that, through meditation, can be consolidated in the head.  Then a "third eye" will open and be some kind of energy or power source.  For example the god Siva meditates and eventually his third eye opens releasing a great destructive energy.\n\nBecause Buddha is seen as being a master of meditation and seeing the truths that exist but most of us cannot see, the third eye was added to his images by cultures influenced by Hinduism.\n\nAs I understand the basic teachings of Buddhism, there is no specific importance given to a third eye, but in Buddhist literature, there are many references to "waking up" and seeing things which are evident but that we choose not to see due to ignorance.  Sometimes the imagery of "waking up" or seeing things that others do not see is described as being a new pair of eyes or a third eye.  But I think this is more of a way to help people understand then a literal eye.
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What branch of Mahayana Buddhism?  Ch'an, Zen, etc? Even , Vajrayana is a extension of Mahayana.  The rituals are too numerous to list.  There are multiple types of meditations, Chanting of sutra, mantra recitation, the reciting of the names of the Buddha's, Taking refuge, the practice of mudra, etc...  \n\nIf you want to know more about a particular branch, ask about that branch. Or, you can go to any one of the links I have listed bellow and read more about Mahayana Buddhism itself. \n\nI hope this helps.
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Stephanie, if you really are that dedicated you don't have to go just yet, get the feel of things first in the UK. My friend is one of the highest ranked masters of Bagua zhang and has studied in china for TWENTY YEARS. If you are unsure about form or self discipline it would be crazy to step in to something until  you know it's exactly what you want. Alex Kozma is a master in quite a few very devastatingly good arts and has written books on his travels and is re-noun worldwide for his teachings. I knew him before he went and now he is a Don. His most famous book is "The way of the esoteric warrior" and there is not alot he doesn't know about the best ways to teach and learn mind body and spirit. At the moment you only have 4 elemental signs Earth Fire Water Air, the Chinese have the void as well, this represents you and what you don't know yet, fill it wisely, be aware. Alex runs the UK (Bagua) Nei jia institute (it has got a good web  site WITH THE SAME NAME) and has masters who teach under him, contact him and express your concerns. His phone number is 0207 386 7122 and does tutor privately for the dedicated  . I am sure he will help you find your way, good luck Q.
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We first need to distinguish two types of "god". \nThe first type is God as creator of the universe etc. This kind of God does not exist in Buddhism. \nThe second type is a divine or supernatural being, and of these one could simply say there are two kinds of gods in Buddhism:\nNot all living beings live on planet earth, or would even be visible to us. One could say that these creatures live in different dimensions from us.  Some of these creatures experience because of their karma (past actions) almost exclusively happiness, and these are called Devas (Skt.) or gods. However, these gods are still within the cycles of uncontrolled rebirth and can be reborn in the 'lower realms' once their positive store of karma is exhausted.\nIf one defines a god as a supernatural being, one could say that a Buddha or an Arya being are "supernatural" in the sense that they are not bound to the same realms of cyclic existence as we are, and they are said to possess supernatural powers (siddhis). \n\nA Buddha is said to know everything, but not omnipotent (all-powerful). The logical reasoning behind this last is that if a Buddha would be omnipotent, He/She would instantly remove suffering from the universe, because compassion for all sentient beings (wishing to free alll from suffering) is the main motivation to become a Buddha.
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1. Strictly speaking, for a human being there is no other practice than this practice. There is no other way of life than this way of life. Zen practice is the direct expression of our true nature. Shunryu Suzuki-roshi (1905-71) \n\n2. The formless body of complete illumination of the nature of awareness; Don't use knowledge and views, misconstruing far and near. If thoughts vary, you're blind to the profound essence; If the mind differs, you're not close to the path. When feelings discriminate myriad things, they submerge the present situation; When consciousness perceives many aspects, you lose the original reality. If you can understand clearly from such sayings, Clearly you're the man of before, without any concern. Sozan Honjaku [Ts'ao-shan Pen-chi] (840-901) \n\n3. Just avoid seeking from others, Or you will be far estranged from yourself. I now go on alone; I meet Him everywhere - He is now just I, but I now am not He: One must understand in this way In order to unite with thusness. Tozan Ryokai [Tung-shan Liang-chieh] (807-869) \n\n4. Fellow learners! To achieve Buddhahood there is no need for cultivation. Just carry on an ordinary task without any attachments. Release your bowels and water, wear your clothes, eat your meals. When you are tired, lie down. The fool will laugh at you, but the wise man will understand. Rinzai [Lin-chi I-hsuan] (?-866)\n\n5. In the universe there is not a spot of land as small as a mustard seed where I have not sacrificed my life or have not buried my bones. Sakyamuni Buddha (c. 563-483 B.C.) \n\n6. Even when then bamboos are growing thick, they do not obstruct the running stream. \n\n7. The Perfect Way knows no difficulties Except that it refuses to make preferences; Only when freed from hate and love, It reveals itself fully and without disguise; A tenth of an inch's difference, And heaven and earth are set apart; If you wish to see it before your own eyes, Have no fixed thoughts either for or against it. \n\n8.  I asked God for strength, that I might achieve, I was made weak, that I might learn humbly to obey ... I asked for health, that I might do greater things, I was given infirmity, that I might do better things ... I asked for riches, that I might be happy, I was given poverty, that I might be wise ... I asked for power, that I might have the praise of men, I was given weakness, that I might feel the need of God ... I asked for all things, that I might enjoy life, I was given life, that I might enjoy all things ... I got nothing that I asked for, but everything I had hoped for. Almost despite myself, my unspoken prayers were answered. I am among all men, most richly blessed - Anonymous\n\n9. Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also." (Matthew 5:38-39)\n\n10. If you judge people, you have no time to love them - Mother Teresa \n\n11. First they ignore you, then they laugh at you, then they fight you, then you win. Mahatma Gandhi \n\n12. The best and most beautiful things in the world cannot be seen or even touched. They must be felt with the heart. Hellen Keller \n\n13.  My advice to you is get married: if you find a good wife you'll be happy; if not, you'll become a philosopher. Socrates\n\n14. Impossible is a word only to be found in the dictionary of fools. Napoleon Bonaparte\n\n15. That's one small step for man, one giant leap for mankind. \nNeil Armstrong \n\n16. History is a cyclic poem written by time upon the memories of man. Percy Bysshe Shelley\n\n17. Always go to other people's funerals, otherwise they won't come to yours. Yogi Berra\n\n18.  A gentleman is one who never strikes a woman without provocation. H L Mencken \n\n19. Life is like a game of cards. The hand that is dealt you represents determinism; the way you play it is free will. Jawaharlal Nehru\n\n20. I
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They both sound really good; HOWEVER, my obsessive-compulsive disorder is making me have to punctuate them for you and make a few minor changes!\n\n"At first glance, one could not possibly understand the similarities between Buddhism and Christianity.  Although both religions differ in their views on man's ultimate destiny, they are both driven by the proclamation that the ultimate responsibility to one's destiny lies solely upon himself.  Unlike Hinduism, both Buddhism and Christianity are known as "world religions" that attribute followers, not merely in one country, but all over the world."\n\nOkay, I started to fix the second paragraph, but then I noticed that in one breath you're saying that both religions "differ from their views on man's ultimate destiny" and in the next breath, you're saying that "they are both driven by the proclaim that the ultimate responsibility to one's destiny lies upon themselves"  which is completely contradictory!  So I couldn't go any further.  You should use the first paragraph...it sounds great!
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a Bodhisattva is someone on the way to Buddha hood. a Buddha in training, if you will.