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Tibetan monks play Buddhist music at the Fourth Wutaishan Mountain Buddhist Culture Festival held in north China's Shanxi Province, on Aug.
A diverse range of indigenous cultures exist in Burma, the majority culture is primarily Buddhist and Bamar. Delhi - Varanasi - Bodhgaya - RagjirV - Vaishali - Kushinagar - Kushinagar - Lumbini - Lucknow - DelhiBook Now! Delhi - Lucknow - Sravasti - Lumbini - Gorakhpur - Kushinagar - Patna - Nalanada - Rajgir - Bodhgaya - Varanasi - DelhiBook Now! Delhi - Agra - Varanasi - Bodhgaya - Ragjir - Nalanda - Patna - Vaishali - Kushinagar - Lumbini - Sravasti - Lucknow - Delhi Book Now! Delhi - Lucknow - Sravasti - Lumbini - Kushinagar - Patna - Rajgir - Bodhgaya - Varanasi - Delhi Book Now!
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During ancient period of Indian history, the evolutionary society was on its way to perfection where the two great religions of the world - Jainism and Buddhism - were born on its soil known as Bihar. Delhi - Varanasi - Bodhgaya - RagjirV - Vaishali - Kushinagar - Kushinagar - Lumbini - Lucknow - Delhi Book Now!
Delhi - Lucknow - Sravasti - Lumbini - Gorakhpur - Kushinagar - Patna - Nalanada - Rajgir - Bodhgaya - Varanasi - Delhi Book Now! Delhi - Agra - Varanasi - Bodhgaya - Ragjir - Nalanda - Patna - Vaishali - Kushinagar - Lumbini - Sravasti - Lucknow - Delhi Book Now! In all cultures where Buddhism has flourished, it has lifted and inspired the existing art, culture, and education of its surroundings. Diamond Way Buddhism uses art a€“ both statues and the Tibetan scroll paintings known as thangkas a€“ as supports for meditation. Buddhism and science is another aspect of culture where the Foundation helps to promote mutual understanding of East and West.
Education is an area where the Diamond Way Buddhism Foundation is uniquely placed to make a positive contribution. For over twenty-five centuries, Buddhist ideas and ideals have guided and influenced the lives and thoughts of countless human beings in many parts of the world.
We should therefore think of culture in this way: Beginning with the regular observance of the Five Precepts, positively and negatively, we gradually reduce our greed and hatred. In this way the ethical dilemmas of an economically developing country like Sri Lanka, with a background of Buddhist culture, are resolved, for a true lay Buddhist will aim at personal progress in worldly matters only on the foundation of the Noble Eightfold Path. Buddhism distinguishes between emotions that are constructive, such as metta and karuna, and those that are destructive: anger and jealousy, for instance.
Rightly viewed as the expression of the good life, and as an aid to living it — and not for mere enjoyment and appreciation — art can therefore ennoble us. Buddhist culture is perennial and so is as fresh today as it was in the Buddha’s time 2500 years ago. Even to have a general idea of its achievements, in the manifold ways it has expressed itself in society, is an education in the art of living. In contrast to the relative, often false values of our age, the Buddha’s teaching is a revelation of true and absolute values.
The Buddha-Dhamma is, then, a guide to daily life, and its basic principles are of great practical value in the art of living.
The more we find out about ourselves by means of self-observation and self-analysis, the better will be our chances of self-improvement.
A well-balanced Buddhist, therefore, must make up his own mind, form his own opinions, and arrive at his own conclusions in facing life’s difficulties according to Buddhist principles. Seeing the relationship between craving and suffering, we must maintain a certain degree of detachment from worldly things and, in addition, regulate our lives by strictly observing the Five Precepts. Change being inherent in life, disappointments and disasters are likely to happen, and when they do come, we should meet them with equanimity and a balanced response.
By understanding, he thus learns to adjust himself to new circumstances without rancor or bitterness. We must acquire the habit of questioning whether a thought or action done is honest or not, for honesty with ourselves is the one sure way to mental health. In these ways, as lay disciples of the Buddha, we grow in all aspects of Dhamma, molding our whole personality, instructing the intellect, training the emotions, and disciplining the will in the interests both of ourselves and of others. In the ultimate sense, to know oneself is to understand one’s changing personality truly and fully so that one distinguishes clearly the real from the unreal.
The human being in the Buddhist sense is a flux of mind and matter, of five component groups each of which is impermanent and changing. The wisest course to adopt is to develop further the good points in one’s kammic inheritance and to deal with any weaknesses. To do this realistically, we have to accept the fact that there are some unalterable things in life.
There are, for instance, character traits and instinctive impulses — tendencies to acquisition, aggression, self-assertion, sex, and fear — that can be controlled and even uprooted by a process of understanding, adjustment, and sublimation.
Further, to make the best use of our powers and potentialities, we should draw up an objective evaluation of all our qualities and capacities by patient self-analysis and self-observation.
Buddhism is a graduated system of moral and mental training with Nibbana, the highest happiness, as its goal. Religion lays down the general lines of conduct by which a person will live his daily life; it lays down rules in such matters as respect for the lives of others, intoxicating liquors, marriage, divorce, and means of livelihood. Against this background, we can now see how the Buddha-Dhamma is related to other religions. They therefore err who say that all spiritual paths lead to the same summit and that the view from the top is identical for all. This peaceful policy of non-compulsion and tolerance, characteristic of the Master’s teaching, is born partly of compassion and partly of understanding human nature and the nature of truth.
Today various proposals are being made to create an all-embracing system of religion, the idea being simply to absorb all other religions into one’s own. Taking Buddhism specifically — and in detail — it is unique, a thing apart from all other religions in the world.
The idea of a universal religion is both unrealistic and impracticable, a mere mirage and an idle delusion.
This is the most satisfactory way of living harmoniously with one’s fellow men and women of all faiths, fostering inter-religious goodwill and avoiding religious conflicts. Problems we face todayOf the many problems we face today, some are natural calamities and must be accepted and faced with equanimity. Since it was brought to Myanmar almost two thousand years ago, Buddhism has weaved itself into virtually every aspect of Burmese culture. As most believers know, once someone decides to live and walk as Jesus did, they discover that their way of life and some of their old habits are in direct opposition to the teachings of Christ. Initially, the family was reluctant to remove or dismantle the shrine for fear that doing so would allow evil to invade their home and affect their lives.
Seeing how such a belief was part of their family and identity since birth, the missionaries took time to carefully address this false idol problem. Deciding to prove his claim, Lala told the family that he would personally remove the shrine and that he would declare it to the spirit world that he would accept all responsibility for removing it. As each day passed their faith grew and the family grew more optimistic as they saw Lala was safe, healthy, and joyful. The Daw Cho Than family has became the first family in their to repent of their sins, accept Jesus as their Lord, and get baptized.
It is a city situated on the banks of the River Ganges in the Indian state of Uttar Pradesh. It is from here that the Buddhism sprouted not only to different areas of Indian Territory but also to other parts of the world. We are having complete detailed itineraries for above stated packages with inclusions & exclusions.
Created & Cared By Techno Developers Group.Best View in Google Chrome with 1024 x 768 pixel Resolution. Some of the finest art in the world is Buddhist art, and the Diamond Way Buddhism Foundation is committed to collecting, preserving, and exhibiting high-quality art of Tibetan Buddhism.
The buddha aspects pictured are understood as representations of different aspects of enlightenment. Through organizing symposiums such as the Buddhism and Science Symposium in Munich 2008, the insights into the nature of reality that Diamond Way Buddhism has inherited from the Buddha are brought into dialogue with the latest findings of modern science, to the mutual enrichment of everyone's understanding. Buddhism is still in transition to the West, and clarifying what is essential and what is cultural is very important.
As lay Buddhists, our own experiences and discoveries in life are not enough to give a true perspective on life. It gives expression to our nature in our manner of living and of thinking, in art, religion, ethical aspirations, and knowledge. But in the Buddha-Dhamma one becomes great only to the extent that one has progressed in ethical discipline and mental culture, and thereby freed the mind of self and all that it implies.


Simultaneously, we develop good habits of kindness and compassion, honesty and truthfulness, chastity and heedfulness. Progress by way of adhamma — unrighteousness — well inevitably bring in its trail disaster, pain, and suffering to individual, community, and nation.
It can help in the education of the emotions and is one of the civilizing agencies of humankind. For example, the tranquillity and peace that one sees in the Samadhi statue of the Buddha elevates the mind, stimulates confidence, and induces reverence for the Dhamma. In it, there is no intellectual error, based as it is on reason and on the bedrock of personal experience.
To the humanist it gave an all-embracing compassionate vision, inspiring ameliorative action as a pre-condition for the realization of the highest spiritual attainments.
It deals with life — with real life, the life that you and I lead every day, the value and worth of which is greatly enhanced when the Dhamma is translated into action and built into our character by constant effort and practice. The immediate objective is to help us to understand and solve the problems that confront us in our daily life, to make us well-rounded, happy, and balanced men and women, able to live in harmony with our environment and our fellow beings.
The householder, while involved in his responsibilities and commitments, will not lose sight of the ultimate goal, Nibbana. This means that one must discover one’s proper place in the world, decide on a proper aim, and find the proper way to achieve it. In addition, we should ask ourselves how far and to what degree we are generous, even-tempered, natural, kind, considerate, honest, sober, truthful, heedful and observant, industrious, energetic, cautious, patient, tolerant, and tactful.
Sati is the objective seeing of things stripped bare of likes and dislikes, bias and prejudice. Thereby we preserve the well-being of our whole personality, both here and in the hereafter, by living in harmony with the universal laws governing our mental and moral life. This is evidence of right understanding, of seeing clearly that everything happens because of causes, that effects correspond to their causes, and that we ourselves are responsible for generating the causes — if not in the present life, then in some past life. He has strength derived from other unseen resources — his store of wholesome actions, the qualities of his character, the happiness derived from meditative practices, all of which are independent of material things. Every true Buddhist should constantly practice the four great efforts (the sixth step of the path), namely: to overcome and avoid unhealthy states of mind, and to stimulate and maintain healthy states of mind such as thoughts of metta and karuna.
This useful habit would enable us to forget our little worries and troubles, develop our minds, and put our whole life into perspective. Then one lives every moment of one’s life keenly aware of each thought, word, and deed.
Apart from this, if we are to be happy, secure, and successful in life, we must rely on ourselves and hold ourselves responsible for our actions — or inaction. Thus the three basic marks of conditioned existence — impermanence, suffering, and non-self — cannot be changed. The key elements in this process are observance of the Five Precepts and the systematic practice of mindfulness.
Special attention should be given to the emotional qualities, for the emotions are generally a stronger force than the intellect. We can change for the good by deliberate action, using the raw material of our kammic endowment based on an ideal. It is founded upon the principle of causality, the law of cause and effect in the moral domain, that is, in the field of human behavior.
For the believer it thus colors his or her whole attitude towards matters like birth, sex, family limitation, death, and the afterlife. The question then arises as to whether arahantship — perfect holiness — or Nibbana is possible outside this path.
The reason is simple: the Buddha saw the true nature of things clearly and completely with his own independent supramundane insight — his perfect enlightenment — and so his teaching is an exact reflection of reality, while other religious teachers had only an imperfect view of reality, with eyes dimmed by various forms and degrees of ignorance (avijja).
Neither the Buddha nor his followers ever imposed his system of thought or his way of life on anyone who would not accept it of his or her own volition.
If the vision of some is dimmed as to the merits of the teaching it is one’s duty to help them to see. In contrast, over 2500 years ago, the Buddha offered another way of relating religions to each other based on mutual respect yet maintaining the separate identity of each religion. By pursuing this policy for over 2500 years, there have been no religious wars in Buddhism.
While at all times maintaining its separate identity, it should peacefully coexist with other religions, following a policy of live-and-let-live.
His secondary education was cut short by the sudden demise of his father, which compelled him to work at a modest job as a teacher. A vast body of literature in English translation the texts add up to several thousand printed pages. It is believed that any worship or offerings made before the shrine will result in the household being blessed with abundant health, financial prosperity, and protection from evil.
Just a few weeks ago, a couple of missionaries were going door to door in their small village, asking people if they would spare a few minutes to hear the good news of a merciful and loving God. Over the next few visits, the entire family became so engrossed with Jesus and his teachings that they expressed their desire to put Jesus at the center of their lives.
Lala, one of the missionaries, told the family that what they were hearing from the neighbors were lies and that no evil would triumph over their lives. Finally the day came when the entire family gave themselves fully to God by rejecting all of their Buddhist traditions and teachings. Today, you will find the entire family proudly sharing their faith day after day, even after they have been warned that persecution is just around the corner. Pray specifically for courage to withstand the persecution which has started since this letter was first sent to us by our regional field manager. Today, as the birth place of Buddhism, the tourists from all over the world especially from Theravada Buddhist world like Thailand, Sri Lanka, Laos, Cambodia, Myanmar, Bangladesh etc. Through meditating on or even looking at these fascinating forms, observers uncover and strengthen in their own minds the qualities that the statues and thangkas represent. In Germany, the Foundation works with the government to provide high-quality information that can be used in curricula to teach Buddhism in schools.
To bring ourselves closer to the ideal of a well-balanced man or woman, we need to acquire, at least in outline, what is called a cultural grounding in the Buddha-Dhamma. He has emptied himself of all selfishness — all greed, hatred, and delusion — and embodies flawless purity and selfless compassionate service. True greatness, then, is proportional to one’s success in unfolding the perfection dormant in human nature. Steady, wholesome habits are the basis of good character, without which no culture is possible. Rejection is the result of blinding greed for quick material gain and sensual pleasures, conjoined with delusion about the true nature and destiny of man and life.
The work of the artist, whether painter, dramatist, sculptor, or writer, is worthy of study because it has a certain expressiveness that both reveals and stimulates fresh insights.
In all Buddhist lands, the images of the Buddha and the Bodhisatta have become the typical form of artistic expression.
Based as it is on eternal verities, verifiable by individual experience, it is never obsolete, and animates the progress that seems to kill it. It is free from moral blindness, for its ethics is truly lofty, guided by a rational basis for such an ethic, namely, personal evolution in terms of one’s own kamma.
Balance, however, though it is an aim worth striving for, is not easily struck in the contemporary world, with its false ideologies and illusory values.
Rather, he should consider lay life as a preparation and training ground for its realization.
A happy and balanced person is one who has a worthy aim in life, a clear course of action to follow, and a simple but sound philosophy of life as a guide. To make the best use of our life and our kammic inheritance we must choose a practical aim in life and devise a plan to achieve this aim. He must be prepared to stand alone, to go his own way irrespective of what others think or say. The development of moral and ethical character (sila) is a prerequisite for mind-control and for obtaining the wisdom needed to attain Nibbana. Likewise, we should be able to overcome unfounded, irrational, and exaggerated fears and worries as we obtain some degree of emotional control. Some self-knowledge however, is necessary even for a Buddhist layman with a more limited objective in life: personal progress in worldly matters, based on the foundation of the Noble Eightfold Path. The Buddhist law of kamma teaches us not only self-responsibility for our deeds, but also that the results (vipaka) of past deeds can be nullified partly or wholly by present skillful, energetic action. This means that one should develop a philosophy of life, and such a philosophy presupposes a purpose which, for a Buddhist, is growth in the Dhamma.
Above all, it is a path to liberation from suffering, a goal to be won by cultivating the Noble Eightfold Path in its three stages of morality, concentration, and wisdom (sila, samadhi, panna).
When erroneous statements about Buddhism were made by people in the Buddha’s time, the Master kindly corrected them. Is it not deeply rooted in human nature to believe that no other religion in the world compares with one’s own? As such, there are major and unbridgeable differences between Buddhism and the other world religions and spiritual philosophies.
Such a policy has paid rich dividends in the past and will continue to do so in the future.


Although I came to America at a very young age, however, I never once forget who I am and where I came from. They had come to realize that the Buddhist shrine that was in their family for generations was an idol to a false god. Instead blessing from the true God would rain down upon them as they had never experienced before and angels would be dispatched to protect their family a€“ if they would remove the shrine.
Each Sunday, they awake before dawn to pray, and then walk several miles to get to church. Pray that their faith will deepen as they continue to diligently seek the God’s will in all they do. The arts, particularly literature, have historically been influenced by the local form of Theravada Buddhism. It is one of the oldest continuously inhabited cities in the world and the oldest in India. The Diamond Way Buddhism Foundation supports a unique collection of Buddhist art from the cultures of Tibet and Nepal, which has been exhibited in the European Parliament, Innsbruck, London, Munich, Berlin, Hamburg, and other cities. Things of the world do not tempt him, for he is free from the bondage of selfishness and passions.
If we develop as good individuals, we automatically become cultured members of our society, mindful both of rights and duties. When the Buddha taught the Dhamma, sometimes he appealed to reason, sometimes to the emotions, and sometimes to the imagination, using such means of instruction as fables, stories, and poetry. The artist sees new meanings in objects and experience that ordinarily escape the rest of us, and thus he creates new values and insights in life. It engendered no social perversity — hate and intolerance were for none, limitless loving-kindness and compassion were for all. A cultured Buddhist can tell the good from the bad, the right from the wrong, the true from the false.
One who builds his daily life upon this firm foundation of appropriate knowledge and clear-sighted ideals is assured of progress and success even as a layman. We should try to improve ourselves where necessary — a little practice every day is all that is needed. Of course he will take advice — it is no interference with one’s freedom to seek advice from a more experienced and knowledgeable person — but the decision should be his own. Thus the apparent injustices of life, grievances both personal and social, emotional maladjustments, and so on, are all explained fully and rationally by the twin principles of kamma and rebirth. He has learned simplicity of life and wants; material things have now become his servants and not his master. Viewed in another way, a human being is the sum total of his or her thoughts and actions in this and in previous lives. We must forget the past, assume responsibility for present action, and determine to shape our life in the way we want according to the principles of the Buddha-Dhamma. The only remedy is to accept these facts and learn to live with them, without grumbling and worrying, and devote our limited time and energy to things we can change and improve.
Wisdom, the ability to see things as they truly are, cannot be imposed on others from the outside. He even expelled his cousin Devadatta from the Sangha when occasion demanded it to preserve the purity of the Doctrine and the unity of the Sangha. The attempt to find a common denominator in the uncommon, or to adapt the Dhamma so that it does not differ from the other religions, must necessarily fail. Monks and laypersons in Sri Lanka should remember this, for the good of the Sasana and the well-being of the country. One thing I know for sure is I was born as a Buddhist, live as a Buddhist and will leave this earth as a Buddhist. Although only a small fraction of these texts are available here at Access to Insight, this collection can nonetheless be a very good place to start. Lastly, pray for them to be faithful in abiding in Christ so they may be fruitful in bringing others into a life transforming relationship with God.
Considered the national epic of Burma, the Yama Zatdaw, an adaptation of India's Ramayana, has been influenced greatly by Thai, Mon, and Indian versions of the play. The culture of Varanasi is closely associated with the River Ganges and the river's religious importance. The major hubs of Buddhist tour in India are Lumbini, Bodhgaya, Sarnath, Shravasti, Sankashaya, Nalanda, Rajgir etc. Such a person is rightly trained in body, speech, and mind — a disciplined, well-bred, refined, humane human being, able to live in peace and harmony with himself and others. Such a short-sighted and mistaken view ultimately leads to individual and social tensions, to restlessness and conflict, and to the spread of indiscipline, lawlessness, and crime. Buddhist culture, too, manifests in other forms than that of a fine character, such as in the field of literature — the Jatakas, the Theragatha and Therigatha, for examples — philosophy, art, architecture, and sculpture. He can weigh the evidence skillfully, and his Buddhist cultural background makes his judgment a wise one.
We should be aware that the more often we perform a right action, the more easily will it become a habit. At birth, we bring with us an inheritance of instincts, as well as other qualities such as intelligence, temperament, an embryonic character, and a body.
The strongest force which molds a person’s character is his ideal which, in the case of a Buddhist, is the arahant ideal.
What must I do to remedy it now?” The sensible attitude is to recognize what can be altered and to remedy unwholesome traits and habits by discipline and training.
His rational decisions are often subverted by gusts of passion and emotion, passing whims and fancies, apathy and laziness. But regardless of one’s personal inclinations, the universal moral laws operate objectively — action being followed by due reaction, deeds by their fruits.
It must grow from within the individual, out of the developing sensitivity and refinement of human nature. It will only end in the debasement of the Buddha-Dhamma or in its total extinction by painless absorption. Unfortunately, letting go of the shrine would prove to be much harder than they had initially assumed. Buddhism is practised along with nat worship which involves elaborate rituals to propitiate one from a pantheon of 37 nats. The city has been a cultural and religious centre in North India for several thousand years. However, the Buddhist tour to India is not only the source of religious attraction but also its splendor art and architecture inherent in the Buddhist Caves of Ajanta and Ellora, Kanheri and Karli in the western India, its cultural and educational phenomena inherent in Bodh Gaya and Rajgir. Its thrilling message of reason, universal benevolence, flaming righteousness, social justice, hope, and deliverance in this very existence by one’s own exertion — all had a fertilizing and liberating influence on thought and action wherever Buddhism spread.
A philosophy enables one to live harmoniously with the world and one’s fellow beings by a process of adjustment based on true knowledge.
The results will be: clearer thinking and saner living, a marked reduction in the pernicious influence of mass media propaganda and advertisements, and an improvement in our inter-personal relationships. Such an ideal co-ordinates our warring impulses, unifies our personality, and eliminates wastage and conflict. In both accepting and adjusting, one may have to abandon previous ideas, habits, and ways of living, but the sooner this is done the more effectively it will lead to our welfare and happiness.
The Buddha merely reveals the laws of life, and the more faithfully we follow them, the better it is for us, for then we act according to the Dhamma.
By practicing these virtues daily, a Christian becomes a better Christian, a Hindu a better Hindu, a Muslim a better Muslim. The Benares Gharana form of the Indian classical music developed in Varanasi, and many prominent Indian philosophers, poets, writers, and musicians resided or reside in Varanasi. Any true social development must therefore begin with the transformation of each individual person. More important than upbringing and education at home and school, and the qualities of our kammic inheritance, is what we do with these factors.
Any activity that brings us nearer to this ideal is skillful while anything that takes us away from it is unskillful.
At any given period only few will be capable of genuinely appreciating, understanding, and realizing the Buddha’s teaching, as human beings vary widely in their intellectual, moral, and spiritual capabilities. All of these qualities convey a universal message that make the practitioners universal human beings. People often refer to Varanasi as "the holy city of India", and "the oldest living city on earth". With the participation of the most prominent figures in the field around China and the use of the most advanced technology, the project will play a key role in protecting, developing and promoting Buddhist music and culture in the country.
However, it was not until the 1930s that the research of Buddhist music was taken into serious account, added Yuan, who is also director of the Buddhist Music and Culture Research Center of Central Conservatory of Music. In the 1980s, more musicians began field study of, recording and transcribing music scores at religious occasions in more areas in China.



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