Introduction to Buddha Statues

The history of Buddha and Buddhism is not unknown to anybody around the world. Since the birth of Buddha to the death of Buddha and attaining Nirvana, everybody must have read about it in the history books or elsewhere. Coming to a topic, Gautama Buddha never preached his followers about himself being a God or idolizing him. It was people or the followers of Buddha, after hundreds of years of his death, who preferred to idolize and worship him.

There is not any registered date of the first Buddha statue built but according to some researches we are known that Gandhara Buddha statue, located in the northern Pakistan and northeastern Afghanistan, is one of the ancient Buddha statue.

Value of a Buddha Statue

In 21st Century, Buddhism falls among one of the popular religion. What makes Buddhism so special and popular among the people of Asia and West?

All of the people around the world doesn’t consider it to be a Religion, but there are plenty of people who practice Buddhism because it is a way of life, a philosophy. Though the debate of Buddhism being a religion or philosophy is never going to end, we are not here to discuss what is it – Philosophy or Religion?

In today’s world, Buddhism is practiced mostly because it is considered to be an act of Meditation. People buy Buddha statues to practice meditation because it is considered as to be a source of inspiration. People claim that a Buddha statue can be helpful to mind purification, calmness in the surrounding and also may be helpful to overcome the negativity in oneself.

But there are a lot of people who buy Buddha statues for decoration purpose. To a person who prefers Buddhism as a religion, it may be annoying to see people buying Buddha statues just to use it as a decorative item.

Meanings of different types of Buddha Statues

We can see many different styles of Buddha statues in Buddha store. Some of the statues are seated, some are standing and a few are in reclining position. Each of the posture or gesture of a statue has its own meaning. Different types of Buddha statue we often see can be listed as:

1. Sitting Buddha
2. Standing Buddha
3. Walking Buddha
4. Reclining Buddha
5. Laughing Buddha

Along with these styles of Buddha, we have often seen Buddha statues with different hand gestures such as:

1. Abhaya Mudra
2. Bhumisparsha Mudra
3. Dharmachakra Mudra
4. Dhayana Mudra
5. Varada Mudra
6. Vitarka Mudra
7. Namaskara Mudra

Each of the styles and gestures of a Buddha statue has significant meaning with Buddha’s life; from his birth to death and in between. There might be around 100 of other gestures or mudras which may also have significant meaning as per his life events.

There are so many famous Buddha statues in this world. When we look at those statues, we see Buddha in different or similar gestures. Let us see some of the famous statues from all over the world.

Famous Buddha Statues around the world

Some of the famous Buddha statues in this world are listed below:

1. Leshan Giant Buddha
2. Tian Tian Buddha
3. Spring Temple Buddha
4. Buddhas of Bamiyan
5. Grand Buddha at Ling Shan
6. Buddha Dordenma Statue
7. Avukana Buddha Statue
8. Buddha Park
9. Maitreya Project
10. Maligawila Buddha Statue
11. Buduruvagala
12. Gifu Great Buddha
13. Sala Keoku
14. Kamagaya Great Buddha
15. Hussain Sagar Buddha Statue
16. Monywa Buddhas
17. Ayutthaya Buddha Head
18. Gal Viharaya
19. Ushiku Daibutsu
20. Temple of the Reclining Buddha
21. Great Buddha of Kamakura
22. Temple of the Emerald Buddha

This list of Buddha statue has been found from different sources from internet. The list may not have all famous Buddha statues, but these 22 Buddha statues are definitely fall among the famous Buddha statues around the world.

Source :burmese art

The Buddha's Path to Happiness: An Introduction

 

By 

Barbara O'Brien

Updated June 25, 2019

The Buddha taught that happiness is one of the Seven Factors of Enlightenment. But what is happiness? Dictionaries say happiness is a range of emotions, from contentment to joy. We might think of happiness as an ephemeral thing that floats in and out of our lives, or as our life's essential goal, or as just the opposite of "sadness."

One word for "happiness" from the early Pali texts is piti, which is a deep tranquility or rapture. In order to understand the Buddha's teachings on happiness, it's important to understand piti.

True Happiness Is a State of Mind

As the Buddha explained these things, physical and emotional feelings (vedana) correspond or attach to an object. For example, the sensation of hearing is created when a sense organ (ear) comes in contact with a sense object (sound). Similarly, ordinary happiness is a feeling that has an object—for example, a happy event, winning a prize or wearing pretty new shoes.

The problem with ordinary happiness is that it never lasts because the objects of happiness don't last. A happy event is soon followed by a sad one, and shoes wear out. Unfortunately, most of us go through life looking for things to "make us happy." But our happy "fix" is never permanent, so we keep looking.

The happiness that is a factor of enlightenment is not dependent on objects but is a state of mind cultivated through mental discipline. Because it is not dependent on an impermanent object, it does not come and go. A person who has cultivated piti still feels the effects of transitory emotions—happiness or sadness—but appreciates their impermanence and essential unreality. He or she is not perpetually grasping for wanted things while avoiding unwanted things.

Happiness First

Most of us are drawn to the dharma because we want to do away with whatever we think is making us unhappy. We might think that if we realize enlightenment, then we will be happy all the time.

But the Buddha said that's not exactly how it works. We don't realize enlightenment to find happiness. Instead, he taught his disciples to cultivate the mental state of happiness in order to realize enlightenment.

The Theravadin teacher Piyadassi Thera (1914-1998) said that piti is "a mental property (cetasika) and is a quality which suffuses both the body and mind." He continued,

"The man lacking in this quality cannot proceed along the path to enlightenment. There will arise in him a sullen indifference to the dhamma, an aversion to the practice of meditation, and morbid manifestations. It is, therefore, very necessary that a man striving to attain enlightenment and final deliverance from the fetters of samsara, that repeated wandering, should endeavor to cultivate the all-important factor of happiness."

How to Cultivate Happiness

In the book The Art of Happiness, His Holiness the Dalai Lama said, "So, actually the practice of Dharma is a constant battle within, replacing previous negative conditioning or habituation with new positive conditioning."

This is the most basic means of cultivating piti. Sorry; no quick fixes or three simple steps to lasting bliss.

Mental discipline and cultivating wholesome mental states are central to Buddhist practice. This usually is centered in a daily meditation or chanting practice and eventually expands to take in the whole Eightfold Path.

It's common for people to think that meditation is the only essential part of Buddhism and the rest is just frill. But in truth, Buddhism is a complex of practices that work together and support each other. A daily meditation practice by itself can be very beneficial, but it's a bit like a windmill with several missing blades—it doesn't work nearly as well as one with all of its parts.

This is the most basic means of cultivating piti. Sorry; no quick fixes or three simple steps to lasting bliss.

Mental discipline and cultivating wholesome mental states are central to Buddhist practice. This usually is centered in a daily meditation or chanting practice and eventually expands to take in the whole Eightfold Path.

It's common for people to think that meditation is the only essential part of Buddhism and the rest is just frill. But in truth, Buddhism is a complex of practices that work together and support each other. A daily meditation practice by itself can be very beneficial, but it's a bit like a windmill with several missing blades—it doesn't work nearly as well as one with all of its parts.

Don't Be an Object

We've said that deep happiness has no object. So, don't make yourself an object. As long as you are seeking happiness for yourself, you will fail to find anything but temporary happiness.

The Rev. Dr. Nobuo Haneda, a Jodo Shinshu priest and teacher, said that "If you can forget your individual happiness, that's the happiness defined in Buddhism. If the issue of your happiness ceases to be an issue, that's the happiness defined in Buddhism."

This brings us back to the wholehearted practice of Buddhism. Zen master Eihei Dogen said, "To study the Buddha Way is to study the self; to study the self is to forget the self; to forget the self is to be enlightened by the ten thousand things."

The Buddha taught that the stress and disappointment in life (dukkha) come from craving and grasping. But at the root of craving and grasping is ignorance. And this ignorance is of the true nature of things, including ourselves. As we practice and grow in wisdom, we become less and less self-focused and more concerned about the well-being of others (see "Buddhism and Compassion").

There are no shortcuts for this; we can't force ourselves be less selfish. Selflessness grows out of practice.

The result of being less self-centered is that we are also less anxious to find a happiness "fix" because that craving for a fix loses its grip. His Holiness the Dalai Lama said, "If you want others to be happy practice compassion; and if you want yourself to be happy practice compassion." That sounds simple, but it takes practice.

Source :- learn religions

Picture Source :- quangduc

Karma

 Karma is a concept encountered in several Eastern religions, although having different meanings.

Teachings about karma explain that our past actions affect us, either positively or negatively, and that our present actions will affect us in the future.

Buddhism uses an agricultural metaphor to explain how sowing good or bad deeds will result in good or bad fruit (phala; or vipāka, meaning 'ripening').

Tibetan Buddhists use prayer wheels to spread good karma ©

Solely through our actions?

Early Buddhist writings (particularly SN 36.21: see related links for an annotated translation) suggest that not all that we experience is the result of past action; it may be due to natural events of one sort or another. This is one point on which early Buddhism appears to differ somewhat from later Tibetan teachings, which suggest that all the good and bad things that happen to us are the results of past actions.

Whilst there might be doubt, or different opinions, about why we are experiencing some sort of misfortune, there is no doubt that we can resolve any suffering in the present moment through the Buddhist teachings of mindfulness and action based upon good motives.

Beyond this life

For Buddhists, karma has implications beyond this life. Bad actions in a previous life can follow a person into their next life and cause bad effects (which Westerners are more likely to interpret as 'bad luck').

Even an Enlightened One is not exempt from the effects of past karma. One story tells that the Buddha's cousin tried to kill him by dropping a boulder on him. Although the attempt failed, the Buddha's foot was injured. He explained that this was karmic retribution for trying to kill his step-brother in a previous life.

On a larger scale, karma determines where a person will be reborn and their status in their next life. Good karma can result in being born in one of the heavenly realms. Bad karma can cause rebirth as an animal, or torment in a hell realm.

Buddhists try to cultivate good karma and avoid bad. However, the aim of Buddhism is to escape the cycle of rebirth altogether, not simply to acquire good karma and so to be born into a more pleasant state. These states, while preferable to human life, are impermanent: even gods eventually die.

Self-determined

The word karma means 'action', and this indicates something important about the concept of karma: it is determined by our own actions, in particular by the motives behind intentional actions.

Skilful actions that lead to good karmic outcomes are based upon motives of generosity; compassion, kindness and sympathy, and clear mindfulness or wisdom. The opposite motives of greed, aversion (hatred) and delusion, when acted upon, lead to bad karmic results.

Karma is not an external force, not a system of punishment or reward dealt out by a god. The concept is more accurately understood as a natural law similar to gravity.

Buddhists believe we are in control of our ultimate fates. The problem is that most of us are ignorant of this, which causes suffering. The purpose of Buddhism is to take conscious control of our behaviour.

When prayer wheels are turned, the prayers written on them are sent out into the universe

Moral habits

The Buddha taught about karmic 'conditioning', which is a process by which a person's nature is shaped by their moral actions.

Every action we take molds our characters for the future. Both positive and negative traits can become magnified over time as we fall into habits. All of these cause us to acquire karma.

This shows why Buddhists place such importance on being mindful of every action they take.

Getting rid of karmic conditioning

Acting on karmic habits increases their strength. Buddhists gradually weaken any negative thoughts and impulses that they experience, through allowing them to arise and depart naturally without acting on them.

In this way karmic habits can be broken.

Rebirth and disability

This view of the world can raise a particularly charged question. Do Buddhists believe that disabled people are suffering for misdeeds in a past life?

The subject is more complicated than it appears, says the Venerable Robina Courtin, a Tibetan Buddhist nun, in this radio discussion on religious attitudes to disability.

Source :-bbc/religion

What is the true nature of a human being ?

 

Once upon a time a king gathered some blind men about an elephant and asked them to tell him what an elephant was like. The first man felt a tusk and said an elephant was just like a giant carrot; another happened to touch an ear and said it was like a big winnowing - basket; another touched its trunk and said it was like a pestle, still another, who happened to to feel its leg, said it was like a mortar; and yet another was grasped its tail said it was like a rope. Not one of them able to tell the king the elephant's real form.

In like manner, one might partially describe the true nature of a man but would not be able to describe the true nature of a human being, which is defined as Buddha - nature.

There is only one possible way by which the everlasting nature of man, his Buddha- nature; that cannot be disturbed by worldly desires or destroyed by death, and can only be realised by Buddha's noble teaching.

We have been speaking of Buddha - nature as though it were something that could be describe, as though it were similar to the 'soul' of other teachings, but it is not.

Source : Rivira News Paper
Piicture Source:-supunwirajith 

The Four Elements of True Love According to Buddha

How to Deepen Our Relationships

In the Buddhist faith, there are four elements of love that make it ‘true’ love. These elements must combine to make love true and long-lasting.

They are not magical or even spiritual concepts, they are simply behaviors and virtues that we must hold in order to make love strong.

These four elements of love are easy to grasp, but they make a relationship much more joyful and fulfilling.

1. Maitri

Conquer the angry one by not getting angry; conquer the wicked by goodness; conquer the stingy by generosity, and the liar by speaking the truth. – Buddha

Maitri is translated into kindness or benevolence. This is not only the desire to make someone happy but the ability to do so. You may have every intention to love someone, but the way that you love may make them unhappy.

You can harness the ability of Maitri by truly looking at the one you love and developing a deeper understanding of who they are as a person. By understanding the person you love, you will, in turn, learn how to love them. This understanding is based on the ambitions, the desires and the troubles of your love.

By understanding the person you love, you will, in turn, learn how to love them.

Develop this element:

Take time to be attentive and observe your love. Listen to their words and ask them about their hopes and ambitions. Learning more about your love helps to open the door to understanding them, and how to love them in a meaningful and fulfilling way.

2. Karuna

If we could see the miracle of a single flower clearly our whole life would change. – Buddha

The second element of true love is Karuna, meaning compassion. This is the ability to ease the pain of others, as well as the desire to. This is also based on understanding, but the understanding of the suffering of your love. Only when you truly understand their suffering will you be able to help in alleviating and easing their burdens.

Practice meditation to help you in your understanding of your loved one, what distresses them and how you may be able to help and support them.

Develop this element:

Communicate with your loved one about what troubles them and ask if there is anything that you can do that will help in a direct way. Opening this communication, developing an understanding and the desire to help will strengthen your relationship.

3. Mudita

There is no path to happiness: happiness is the path. – Buddha

 Only when you understand your love’s suffering will you be able to alleviate it.

The third element is Mudita, translated as joy or happiness. This element of true love is one of the most important, and in some ways, it ties all four elements together. If there is no joy or happiness in love, then the love is not true. If your love upsets you or distresses you, then it is, in fact, not love to begin with, or the love has been lost. Love must be fulfilling and bring joy and happiness to those who feel it.

When we are in love and we experience joy from it, our love grows stronger, and this is a sign that the love is true. Once there is no joy or happiness in love, then there is no longer any love.

Develop this element:

Take time to do the things that bring you joy, both together and as individuals. It is this development of joy in yourself that allows you to share your joy with your love. You should be able to find joy within yourselves, as well as with each other, to have love in its truest form.

4.Upeksha

The price of freedom is simply choosing to be. – Buddha

The final one of the four elements of love is Upeksha, meaning freedom. When love is true, both people within the couple should have freedom, and feel free within the relationship. Each person should feel free to be an individual to allow them to grow and develop in their own way. This allows you to be yourself and have time alone, safe in the knowledge that your love is doing the same. There should also be freedom within the relationship, being able to feel comfortable to share ideas and thoughts without fear of judgment. Having freedom whilst also being able to be a part of a couple is a sign of the truest love.

If there is no joy or happiness in love, then the love is not true.

Develop this element:

Spend time apart from your partner without feeling the need to check up on one another. Do the things that you enjoy as an individual and are proud of. Once you come back together, discuss these things and why they make you happy.

Spend some time talking about different thoughts and ideas you have had. Act on these ideas and plan activities that one person wants to do. Developing a sense of freedom within your relationship allows both people to grow.

The Buddha spoke of many things, but love and life were of huge focus. His teachings on love show us that true love should be something positive and enlightening, bringing joy and freedom to our lives. Keeping these four elements of love in mind may just make it a little easier to find true love for ourselves.

Love is a gift of one’s inner most soul to another so both can be whole. – Buddha

source upliftconnect.com

Picture Source elitedaily

How to acquire wealth that can lead to happiness and prosperity

Buddha has proposed four ways in which you can achieve happiness and prosperity through your wealth. These are:

1. Being cautious (Arakkhasampada)

You have to be careful in money matters or business ventures. Know first what you're investing in and who you're dealing with. Learn all about the essential facts before coming to a decision.

2. Being vigilant (Utthanasampada)

Unless you were born with a silver spoon, most probably, you've spent blood, sweat and tears in achieving your wealth. Hence, be vigilant and have an inquisitive mind in ensuring that all aspects are secure and safe.

3. Living within your means (Samajivikata)

Being wealthy can mean having a middle-income paycheck but still being happy. If you live within your means, whatever income you have can be considered your wealth because you haven't incurred debts. Provide only what is essential.

On the other hand, Buddha has warned his followers against the danger of hoarding or extravagant spending. These extremes are discouraged. Moderation is the key to happiness, prosperity and success.

4. Being able to have meaningful relationships (Kalyanamittata)

For you to be happy through your wealth, you have to cultivate your relationships with people around you; friends whom you can trust and obtain support from.

Lots of wealthy people remain unhappy because they don't have family members or friends to trust and share their sadness or joy with. That's why we hear people often say, "It's lonely on top." In their desire to become wealthy, they have forgotten the most important aspect of their wealth - their loved ones.

Don't follow that path. Be wise and learn from other peoples' mistakes. A cliche nicely puts it this way: "Treat well the people you meet on your way up because they'll be the same people you'll encounter on your way down."

How to spend wealth to attain happiness and prosperity

You should not only derive happiness and prosperity from the acquisition of your wealth, but you must also attain these two in spending your wealth. Your money is there to spend wisely and conscientiously. With regards to this, Buddha has these views:

Wealth should be shared (Bhogasukha)

Bhogasukha is included anew in this category. This emphasizes its importance in your quest for happiness. Buddha likened a person, who shares his wealth, to a clear, crystalline, and clean lake in a town where everyone can drink from. The lake nourishes people and helps them live a happy life, as well.

The people you can share your wealth with can include the following:

• Yourself
• Wife
• Parents
• Children
• Colleagues
• Friends
• Brahmins (Priests) - This can also mean charitable institutions

In addition, offerings can be for the following:

• Departed ancestors (petabali)
• Kings Tax (rajabali)
• Relatives (natibali)
• Gods (devabali)
• Guests (atithibali)

It seems that Buddhists have several ways to share and spend their wealth. For them, these are all part of good spending and sharing.

Adapt the principles that are applicable in your setting. Remember this: the act of helping others and the knowledge that you've made other people happy will make you happy as well. Therefore, try extending a helping hand. It never fails to satisfy.

How ethics can promote happiness and prosperity

Wealth that is acquired through legal and ethical means is the ideal method to gain happiness and prosperity. This is because your conscience is clear; you haven't harmed anyone in anyway. If you commit any wrongdoing, your conscience will be your greatest enemy. Hence, how does Ethics promote happiness and prosperity?

The list below will reveal the principles that Buddhists apply:

1. Observe the Law of Causality (Paticcasamupada)

This is the Law of Kamma or Karma, in which actions of your own volition will be rewarded accordingly. According to Buddhists, through the higher spiritual state (abhinna), Buddha was able to discern this universal law.

Whether you're a (Zen) Buddhist or not, Karma has been proven to be true throughout the history of mankind. Good begets good and vice versa. If you live by the sword, you'll die by the sword, so to speak.

2. Duties and obligations must be fulfilled

While you're making yourself wealthy, don't forget your moral duties and obligations. Fulfill your duties to yourself, to your parents, wife, children, colleagues, friends, employer, employee, religious persons, teachers and students.

You have the duty to respect, love, support, and perform the chores that you're supposed to do. You have to accomplish these duties to each of these persons accordingly to be able to achieve your goal. When all of these obligations are fulfilled, relationships improve and happiness and prosperity naturally follows.

3. Actions that inflict pain and injury are bad actions (Ambalatthika Rahulovadasutta)

Your actions should not inflict pain, injury and suffering. If they do, they're bad actions. Likewise, good actions are those that have the opposite effect.

4. Practice the principle of anatta

The principle that other people and you are one, therefore, you should treat them as you treat yourself. This is similar to The Golden Rule: "Do to others, what you would like them to do to you."

5. Sacrifice to attain success

You'll have to learn how to sacrifice to obtain your wealth and happiness the ethical way. Nothing is permanent in this world. This indicates that you'll have to focus on the "they", just like you do with the "I."

Buddhism is an interesting way of life which deals with moderation and selflessness. The principles are sensible and can be applied to our existing society nowadays. You don't have to become a Buddhist to implement these effective principles in your life. Go for it, and live a life filled with happiness and prosperity.

Source jesseneo