Buddha's Message of Love?
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BUDDHA AND JESUS ARE THE BEST. \nNO OTHER RELIGIOUS LEADER CAN EVEN GET CLOSE TO JESUS AND BUDDHA\n\n2 LEADERS OF GREAT COMPASSION
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From the New Testament:\n\nThe Sermon on the Mount (Matthew 5-7)\n\n"Love your enemies and pray for those who persecute you." Matthew 5:44\n\n"Do not be overcome by evil, but overcome evil with good."  Romans 12.21\n\nThe basic thought can be found in the speeches of leaders such as Gandhi and Martin Luther King Jr.\n\nOver 2000 years ago, the Latin poet Virgil said that love conquers all.
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He is talking about the truest form of love, the union between two souls, spiritual union.  Check out the website I've attached.  It will take you through the poem line by line, explaining it.\n\nGood luck with it.  I've always found John Donne's poetry a bit heavy for me.
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Here is an Excellent Sutra(Verse) on love by Lalan\n\n\nAs the man and the woman in me\n\nUnite in love,\n\nThe brilliant beauty\n\nBalanced on the two-petalled lotus\n\nWithin me\n\nDazzles my eyes.\n\nThe rays\n\nOutshine the moon\n\nAnd the jewels\n\nGlowing on the hoods of snakes.\n\n \n\nMy skin and bone\n\nAre tuned to gold.\n\nI am the reservoir of love\n\nAlive as the waves.\n\nA single drop of water\n\nHas grown into a sea,\n\nUnnavigable.
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Love\nThen said Almitra, speak to us of Love.\nAnd he raised his head and looked upon the people, and there fell a stillness upon them. And with a great voice he said: \nWhen love beckons to you , follow him, Though his ways are hard and steep. \nAnd when his wings enfold you yield to him, Though the sword hidden among his pinions may wound you.\nAnd when he speaks to you believe in him,\nThough his voice may shatter your dreams as the north wind lays waste the garden.\nFor even as love crowns you so shall he crucify you. Even as he is for your growth so is he for your pruning. \nEven as he ascends to your height and caresses your tenderest branches that quiver in the sun, So shall he descend to your roots and shake them in their clinging to the earth.\n\nLike sheaves of corn he gathers you unto himself.\nHe threshes you to make you naked. He sifts you to free you from your husks.\nHe grinds you to whiteness. \nHe kneads you until you are pliant; \nAnd then he assign you to his sacred fire, that you may become sacred bread for God’s sacred feast.\nAll these things shall love do unto you that you may know the secrets of your heart, and in that knowledge become fragment of Life’s heart.\n\nBut if in your fear you would seek only love’s peace and love’s pleasure, \nThen it is better for you that you cover your nakedness and pass out of love’s threshing-floor,\nInto the seasonless world there you shall laugh, but not all of your laughter, and weep, but not all of your treas.\nLove gives naught but itself and take naught but from itself.\nLove possesses not nor would it be possessed;\nFor love is sufficient unto love.\nWhen you love you should not say God is in my heart\nAnd think not you can direct the course of love, for love, if it finds you worthy, directs your course.\nLove has not other desire but to fulfil itself.\nBut if you love and must needs have desires, let these be your desires:\nTo melt and belike a running brook that sings its melody to the night.\nTo know the pain of too much tenderness.\nAnd to bleed willingly and joyfully .\nTo wake at dawn with a winged heard and give thanks for another day of loving;\nTo rest at the noon hour and meditate love’s ecstasy;\nTo return home at eventide with gratitude;\nAnd then to sleep with a prayer for the beloved in your heart and a song of praise upon your lips.\n\nFrom book THE PROPHET BY KAHLIL GIBRAN
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Love asks for nothing.\n\nA long time ago I thought that love was something that you reserved for some special set of people that you had judged worthy of it. \n\nAfter a while I got to thinking about what Jesus had said about turning the other cheek and loving our neighbor I put the two together and realized that he had made no exceptions in these statements. It became obvious to me that he intended that we exclude no one from the love that we are supposed to be giving. I started thinking about my idea of love and suddenly realized that I had not been loving anyone at all. I had simply been judging everyone and every thing.\n\nJudging someone worthy of love is not love, it is only judgment. I actually started to cry when I realized this. I saw just how much of my life I had wasted being judgmental, thinking of myself as a Christian, when I was actually doing just the opposite of what Jesus had asked us to do.\n\nI thought about the verse judge not lest ye be judged, and I understood it for the first time.\n\nI realized that I have a lot of catching up to do. So many opportunities were wasted. I now try to apply the love that I have for the world in a universal way like Jesus asks us to do. \n\nIf I start to feel afraid and think that I see someone that I should not love because of something I have thought or heard I try to catch my mistake as soon as possible. I tell myself that I have forgot the truth and have fallen for the same old trick that had cost me so many opportunities to be loving in the past. The horror of this realization is often all that is necessary to bring me back to my senses and make me drop the judgmental nonsense I was thinking.\n\nI still have a lot to learn about love, but at least I’m making progress.\n\nLove and blessings \n\nYour brother \ndon
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Based on what I think love is ... I think it's a connection between both.\n\nTrue Love ....\n\nIt's as mysterious as the stars it was written on, as elusive. It is everything it's hyped about to be. It's worth taking every risk, it's worth fighting for, and the problem is if you don't risk all then you risk even more. Love is kind of an elixir that lures us out of reality and into the realm of fantasy. It's like a drug creating an altered state of consciousness.\n\nLove is the moment when an unfavorable act becomes favorable, when you make excuses for some one else's mistakes, when you learn to tolerate, when you learn acceptance, when sacrificing becomes the beauty of life. \n\nIt's the courage to tell the truth especially when you believe its unspeakable.\n\nIt's the time when seeing some one, being seen by some one and thinking about some one feels good, when you learn to find happiness in the smallest of moments.\n\nThat's love--when you learn to put down your ego and love some one more than that.\n\nLove is forgetting your self and remembering some one else. \n\nLove is choosing your partner exactly as he is, and supporting him in his choices. It's honoring your partner's truth and wanting best for him.\n\nIt's not controlling or possessing but rather respecting and trusting.\n\nIt does not mean owning some one, getting some one, rather it means being happy in your loved one's happiness.\n\nLove means living without judgments. It means treasuring your beloved and never taking him for granted. \n\nLove means being able to forgive and learning to give more then you get. It means reaching out when you don't want to, communicating rather than assuming and asking questions rather than jumping to conclusions.\n\nIt means working things out rather than fighting, fighting rather than leaving, and staying through the hurts and disappointments, knowing that through commitment all can be healed. \n\nFalling in love is like being enveloped in a magical cloud. The air feels fresher, the flowers smell sweeter, food tastes more delectable, and the stars shine more brightly at night. You feel light and lofty as though you are floating through life, and your problems and challenges suddenly seem insignificant and easily surmountable. Your body feels alive, your skin tingles and you awaken in the morning with a smile on your face. You are suspended in a state of supreme delight.\n\nLove is a feeling and an action that arises from the most primal place within us. Making a relationship however, is a process that is learned. A relationship is the vessel that carries the precious cargo of love through time.\n\nRelationships are like a precious antique lamp; it takes a little polish and some effort to restore it to its valuable condition. A relationships love and luster will only improve with age if you continually give it the care that keeps it beautiful. But once you uncover its essential beauty it will bring you joy for years to come.\n\nAfter having said all this I want to say that you have to make the decision on your own, on one hand love is magic, on the other it's time tested relationship worked hard and furiously at.
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-When the Power of Love\nreplaces the Love of Power,\nman will have a new name: God\nSri Chinmoy\n\n-We are, each of us angels with only one wing; \nand we can only fly by embracing one another.\nLuciano DE Crescenzo\n\n-In separateness lies the world's great misery; \nin compassion lies the world's true strength.\nLord Buddha\n\n-Peace between countries must rest on the solid foundation of love between individuals. \nMahatma Gandhi\n\n-World peace is us....We are each walking agents of the vision of peace we carry inside us. \nKathleen Vande Kieft \n\n\n- hope these help... good luck!
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If I speak with the languages of men and of angels, but don't have love, I have become sounding brass, or a clanging cymbal.\n\n2 If I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but don't have love, I am nothing.\n\n3 If I dole out all my goods to feed the poor, and if I give my body to be burned, but don't have love, it profits me nothing.\n\n4 Love is patient and is kind; love doesn't envy. Love doesn't brag, is not proud,\n\n5 doesn't behave itself inappropriately, doesn't seek its own way, is not provoked, takes no account of evil;\n\n6 doesn't rejoice in unrighteousness, but rejoices with the truth;\n\n7 bears all things, believes all things, hopes all things, endures all things.\n\n8 Love never fails. But where there are prophecies, they will be done away with. Where there are various languages, they will cease. Where there is knowledge, it will be done away with.\n\n9 For we know in part, and we prophesy in part;\n\n10 but when that which is complete has come, then that which is partial will be done away with.\n\n11 When I was a child, I spoke as a child, I felt as a child, I thought as a child. Now that I have become a man, I have put away childish things.\n\n12 For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I will know fully, even as I was also fully known.\n\n13 But now faith, hope, and love remain-these three. The greatest of these is love.\n\n\nThat is love. xxxxxx
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What is Buddhism really all about?\nSimply speaking, this is to avoid harming others and to help them as much as possible. Another way of expressing this is, Abandon negative action; create perfect virtue; subdue your own mind. This is the teaching of the Buddha. By abandoning negative actions (killing, etc.) and destructive motivations (anger, attachment, close-mindedness, etc.), we stop harming ourselves and others. By creating perfect virtue, we develop beneficial attitudes, like impartial love and compassion, and do actions motivated by these thoughts. By subduing our mind, we cut away all false projections, thus making ourselves calm and peaceful by understanding reality.\n\nThe essence of Buddha’s teachings is also contained in the three principles of the path: definite emergence, the dedicated heart and wisdom realizing emptiness. Initially, we seek definitely to emerge from the confusion of our problems and their causes. Then, we see that other people also have problems, and with love and compassion, we dedicate our heart to becoming a Buddha so that we are capable of helping others extensively. In order to do this, we develop the wisdom understanding the real nature of ourselves and other phenomena.\n\nbrief overview:\nhttp://www.buddhanet.net/e-learning/pathmaps.htm\n\nbecome enlightened:\nthe Buddhist teaching is one of being enlightened  now rather than doing anything to become enlightened. The idea that you must do something to become enlightened can only come from wrong understanding. Then enlightenment is merely another condition dependent upon something else - so it is not really enlightenment. It is only a perception of enlightenment. However, I am not talking about any kind of perception but about being alert to the way things are. The present moment is what we can actually observe: we can’t observe tomorrow yet, and we can only remember yesterday. But Buddhist practice is very immediate to the here and now, looking at the way things are.\n\nNow how do we do that? Well, first we have to look at our doubts and fears - because we get so attached to our views and opinions that these take us into doubt about what we are doing. Someone might develop a false confidence believing that they are enlightened. But believing that you are enlightened or believing that you are not enlightened are both delusions. What I am pointing to is being enlightened rather than believing in it. And for this, we need to be open to the way things are.\n\nWe start with the way things are as they happen to be right now - such as the breathing of our bodies. What has that to do with Truth, with enlightenment? Does watching my breath mean that I am enlightened? But the more you try to think about it and figure out what it is, the more uncertain and insecure you’ll feel. All we can do in this conventional form is to let go of delusion. That is the practice of the Four Noble Truths and the development of the Eightfold Path.
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You must have heard people refering to as "The Laughing Buddha". Actually its just the name but has got nothing to do with Buddha. \nIt originated in China and this figure is called Pu-tai Ho-shang in chinese. Its a symbol of abundance and the tradition is to rub his belly for good luck or just to have it for good luck and abundance. There is not one but several kinds of laughing buddha. You see some with hands up above his head, some with holding gold in one hand, some just sitting. So in one sentence, tradition says that it bring good luck and abundance. Thats what it is.
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Nam-myoho-renge-kyo: Homage to the Lotus Sutra.\nNichiren felt that the truth of Buddhism was to be found in the Lotus Sutra. He taught that reciting the formula, "Homage to the Lotus Sutra" is the only means of attaining Enlightenment. As he was intolerant of other Buddhist sects and vigorously denounced them, he was later sent into exile. In his later years, he was pardoned and allowed to return. After his death, his followers spread his teaching throughout the country and it soon gained popularity.\n\nhttp://en.wikipedia.org/wiki/Nichiren\n\nhttp://sgi-usa.org/buddhism/bofnd.html
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>love is a many splendor thing...\n>love is like a bubble gum "kung mupilit makabuang" in english "if it sticks it will make you crazy"\n>love is what the world needs now accdg to the song "what the world needs now is love sweet love"
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There are many translations due to it's poetic nature. Here are a few:\n\n * Kavikratu Tattva Budh:\n\n    "Almighty Supreme Sun impel us with your divine brilliance so we may attain a noble understanding of reality."\n\n * Gayatri Pariwar:\n\n    "O God, Thou art the giver of life, the remover of pain and sorrow, the bestower of happiness; O Creator of the Universe, may we receive Thy supreme, sin destroying light; may Thou guide our intellect in the right direction."\n\n * William Q. Judge:\n\n    "Unveil, O Thou who givest sustenance to the Universe, from whom all proceed, to whom all must return, that face of the True Sun now hidden by a vase of golden light, that we may see the truth and do our whole duty on our journey to thy sacred seat."\n\n\n    "Oh matter-energy-mind (triple universe); Upon this worthy source of divine spiritual light, meditate: thus enlighten our intellect."
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The Buddha's statement about religion "keep the meaning forget the words". Everyone else argues over which dogma and theology is the right one-he simply stated without prejudice if it has meaning believe in it- in effect he was embracing the fundamental moral precepts of all religions while rejecting the dogma.
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Tibetan Buddhists believe that saying the mantra (prayer), Om Mani Padme Hum, out loud or silently to oneself, invokes the powerful benevolent attention and blessings of Chenrezig, the embodiment of compassion. Viewing the written form of the mantra is said to have the same effect -- it is often carved into stones, like the one pictured above, and placed where people can see them.  \nSpinning the written form of the mantra around in a Mani wheel (or prayer wheel) is also believed to give the same benefit as saying the mantra, and Mani wheels, small hand wheels and large wheels with millions of copies of the mantra inside, are found everywhere in the lands influenced by Tibetan Buddhism. The mantra originated in India; as it moved from India into Tibet, the pronunciation changed because some of the sounds in the Indian Sanskrit language were hard for Tibetans to pronounce. \n\nThe Meaning of the Mantra \n-------------------------------------------------------------\n"There is not a single aspect of the eighty-four thousand sections of the Buddha's teachings which is not contained in Avalokiteshvara's six syllable mantra "Om Mani Padme Hum", and as such the qualities of the "mani" are praised again and again in the Sutras and Tantras.... Whether happy or sad, if we take the "mani" as our refuge, Chenrezig will never forsake us, spontaneous devotion will arise in our minds and the Great Vehicle will effortlessly be realized." \nPeople who learn about the mantra naturally want to know what it means, and often ask for a translation into English or some other Western language. However, Om Mani Padme Hum can not really be translated into a simple phrase or even a few sentences.  \n\nAll of the Dharma is based on Buddha's discovery that suffering is unnecessary: Like a disease, once we really face the fact that suffering exists, we can look more deeply and discover it's cause; and when we discover that the cause is dependent on certain conditions, we can explore the possibility of removing those conditions.  \n\nBuddha taught many very different methods for removing the cause of suffering, methods appropriate for the very different types and conditions and aptitudes of suffering beings. For those who had the capacity to understand it, he taught the most powerful method of all, a method based on the practice of compassion. It is known as the Mahayana, or Great Vehicle, because practicing it benefits all beings, without partiality. It is likened to a vast boat that carries all the beings in the universe across the sea of suffering. \n\nWithin the Mahayana the Buddha revealed the possibility of very quickly benefiting all beings, including oneself, by entering directly into the awakened state of mind, or Buddhahood, without delay. Again, there are different ways of accomplishing this, but the most powerful, and at the same time the most accessible, is to link ones own mind with the mind of a Buddha. \n\nIn visualization practice we imagine ourselves to be a Buddha, in this case the Buddha of Compassion, Chenrezig. By replacing the thought of yourself as you with the thought of yourself as Chenrezig, you gradually reduce and eventually remove the fixation on your personal self, which expands your loving kindness and compassion, toward yourself and toward others, and your intelligence and wisdom becomes enhanced, allowing you to see clearly what someone really needs and to communicate with them clearly and accurately.  \n\nIn most religious traditions one prays to the deities of the tradition in the hopes of receiving their blessing, which will benefit one in some way. In the vajrayana Buddhist tradition, however, the blessing and the power and the superlative qualities of the enlightened beings are not considered as coming from an outside source, but are believed to be innate, to be aspects of our own true nature. Chenrezig and his love and compassion are within us. \n\nChenrezig: Th
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Its a bit long...but here it is.\n\n\n1) Right View\n\nRight view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truths. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions. \n\n2. Right Intention\n\nWhile right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion. \n\n3. Right Speech\n\nRight speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.\n4. Right Action\n\nThe second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts. \n\n5. Right Livelihood\n\nRight livelihood means that one should earn one's living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason: 1. dealing in weapons, 2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution), 3. working in meat production and butchery, and 4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occup