The Buddhist community is extremely upset by the inappropriate and disrespectful use of the image of Buddha, The Buddhist community is extremely upset by the inappropriate and disrespectful use of the image of Buddha, in a display at the National Gallery of Victoria (NGV) entitled the 'Eternity-Buddha in Nirvana, the Dying Gaul, Farnese Hercules, Night, Day, Sartyr and Bacchante, Funerary Genius, Achilles, Persian Soldier Fighting, Dancing Faun, Crouching Aphrodite, Narcisse Couché, Othryades the Spartan Dying, the Fall of Icarus, A River, Milo of Croton'. It can also be seen at: https://www.ngv.vic.gov.au/explore/collection/work/131149/
Although this display has been in place for some months, we have only just been made aware of its' existence. We are not usually outspoken, but this display desecrates the image of Buddha by placing images of these mythical images on him and in doing so, showing no apparent regard or respect for Him.
There are three possible answers to this question. Those who believe in a god or gods usually claim that before an individual is created, he/she does not exist, then he/she comes into being through the will of a god. He/she lives their life and then, according to what they believe or do in their life, they either go to eternal heaven or hell.
A few months ago, in sun-drenched, seemingly timeless July, my eighty-eight year old mother-in-law, Norma, entertained her long-time friend, Marvin, also an octogenarian and a recent widower. The setting was the front porch of an old homestead in a small village in northern New York where both had lived for more than half a century.
This teaching appears in the March-April, 1997 issue of Mandala, the newsmagazine of the FPMT. Reflecting on impermanence and death in itself is not really a big deal, but thinking about it because of what follows after the death is important. If there is negative karma, then there are the lower realms of unimaginable sufferings, and this is something that can be stopped immediately.
This is a study of the practices that Vietnamese lay Buddhists make to prepare their next life. It recounts two personal stories of my parents, whose deaths reflect the two traditional practices among of ordinary Vietnamese Buddhists. As a result, the stories of my parents’ deaths mirror the major issues that Vietnamese Buddhists in general face in their preparation for the next life. Their lives and religious practices not only underline some of the teachings generally seen in East Asian Buddhism, but also reflect the basic beliefs of Pure Land Buddhism which widely practiced in Vietnam. Their stories, in one way, are a personal matter the family members may keep in their private memories. Yet, looking on the broadest perspective, they reflect two major elements commonly seen in Vietnamese Buddhist communities.
As a Vietnamese Buddhist monk, working as a Buddhist chaplain at several of Melbourne's hospitals and as well as Melbourne assessment prison, I have witnessed many personal tragedies faced by the living and of course the very process of dying and that of death and many of these poor people faced their death with fear, with misery and pain before departing this world. With the images of all these in my mind, on this occasion, I wish to share my view from the perspective of a Buddhist and we hope that people would feel far more relaxed in facing this inevitable end since it is really not the end of life, according to our belief.
In India in the 6th century BC, Sakyamuni, "a wise man of the Sakya tribe", had been meditating under a tree when, suddenly, he was struck with the comprehension of all things. He became Buddha, meaning the « Illuminated ». His message, based on a pragmatic philosophy, taught how to free oneself from all needs in order to achieve illumination. After the death of the Enlightened One, his disciples – a few monks – began to spread his teachings all over India, from Ceylon to the Himalayan. Fearing man’s penc
We acknowledge that Mr. Williams (Bill) Brian Williams, who was born in Philip Island, Victoria, Australia, on October 19, 2017, aged 80 years old, will be sadly missed and has contributed significantly to your families.
On behalf of Quang Duc Monastery, we want to share your families' sorrow and wish to convey our support and sympathy during this sad time for your mother, Mrs Kay Williams and your family.
The grief you are experiencing is hard to bear at any time, but please remember that we are with you, and anxious to help lighten your load.
May your father be reborn in Sukhavati, Amitabha Buddha's Pure Land of Ultimate Bliss, may you be filled with faith and hope even in the midst of inescapable grief. This is the prayer of your masters and friends.
A NEWBORN baby may have been trapped in a storm water drain on the side of a Sydney motorway for up to five days before he was found by passing cyclists yesterday.
The malnourished baby boy was found abandoned at the bottom of a 2.4m drain, covered by a concrete slab, after a cyclist and his daughter heard the baby’s screams early Sunday morning.
In 2011, Kyabje Lama Zopa Rinpoche began a series of one-month teaching retreats, all to be presented at the Great Stupa of Universal Compassion near Bendigo. The series of these teachings include Shantideva’s Bodhicaryavatara - A Guide to the Bodhisattva’s Way of Life as well as preparation for the transmission of the rare Rinjung Gyatsa initiations. The three host centres – Atisha Centre, Thubten Shedrup Ling Monastery and the Great Stupa of Universal Compassion – are pleased to welcome Lama Zopa back to Australia in 2014 to continue these teachings, instructions and transmissions.
The three host centres, operating together as Lama Zopa Australia Inc., are also pleased to be hosting the Council for the Preservation of the Mahayana Tradition (CPMT) meeting during the fortnight prior to the 2014 retreat. Please click here for more information about the CPMT meeting.
These are two unique Australian events with Kyabje Lama Zopa Rinpoche. If you are looking for a great opportunity