First of all, there are many forms of Buddhism, many ways of understanding Buddhism. If you have one hundred people practicing Buddhism, you may have one hundred forms of Buddhism. The same is true in Christianity. If there are one hundred thousand people practicing Christianity, there may be one hundred thousand ways of understanding Christianity.

In Plum Village, where many people from different religious backgrounds come to practice, it is not difficult to see that sometimes a Buddhist recognizes a Christian as being more Buddhist than another Buddhist. I see a Buddhist, but the way he understands Buddhism is quite different from the way I do. However, when I look at a Christian, I see that the way he understands Christianity and practices love and charity is closer to the way I practice them than this man who is called a Buddhist. The same thing is true in Christianity. From time to time, you feel that you are very far away from your Christian brother. You feel that the brother who practices in the Buddhist tradition is much closer to you as a Christian. So Buddhism is not Buddhism and Christianity is not Christianity. There are many forms of Buddhism and many ways of understanding Buddhism. There are many ways of understanding Christianity. Therefore, let us forget the idea that Christianity must be like this, and that Buddhism can only be like that.
We don’t want to say that Buddhism is a kind of Christianity and Christianity is a kind of Buddhism. A mango can not be an orange. I cannot accept the fact that a mango is an orange. They are two different things. Vive la difference. But when you look deeply into the mango and into the orange, you see that although they are different they are both fruits. If you analyze the mango and the orange deeply enough, you will see small elements are in both, like the sunshine, the clouds, the sugar, and the acid. If you spend time looking deeply enough, you will discover that the only difference between them lies in the degree, in the emphasis. At first you see the difference between the orange and the mango. But if you look a little deeper, you discover many things in common. In the orange you find acid and sugar which is in the mango too. Even two oranges taste different; one can be very sour and one can be very sweet.

From “Going Home: Jesus and Buddha as Brothers” by Thich Nhat Hanh, Riverhead Books, an imprint of Penguin Putnam, Inc., 1999. Thich Nhat Hanh, a rare combination of mystic, scholar, and activist, is a Vietnamese monk and one of the most beloved Buddhist teachers alive today. Poet, Zen master and chairman of the Vietnamese Buddhist Peace Delegation during the Vietnam War, he was nominated by Dr. Martin Luther King, Jr., for the Nobel Peace Prize. He is the author of many books, and lives in France.

Buddha means enlightened one and although many people have now earned this title as there is a huge following for the Buddhist faith. You do need to follow the faith to have Buddha garden statues and many people have them throughout their gardens. They are often bought simply because they are calming to sit and look at. You can choose to make a statement with your Buddha statues as they can be very large, these will look very impressive in your garden.

Buddha statues can represent many different things and you will need to know what each of them mean before purchasing them. There are many different sizes, styles and even colors of Buddha garden statues to choose from. The most common pose for your Buddha is the sitting position with its legs crossed, left hand in the lap and right hand on the right knee. The fingers are often pointing towards the earth on the Buddha statues. This is to represent the Buddha’s enlightenment and shows the Buddha touching the earth.

How you choose to design your garden is entirely your choice and you may choose to have different areas. Having your garden zoned is ideal if you have a family and then you can have an area for the children to play and a more relaxing are for the adults. Buddha garden statues look great in these areas as they can help you to get the relaxed feel you want. They are ideal with water features and fountains as these are also very relaxing. The whole are can be transformed into your tranquil area to retreat to at the end of the day.

If you want a genuine Buddha statue then you may need to go to a reputable dealer although often you can find very nice Buddha statues at your local garden centre. Many people purchase them because of the way they look and not for the meaning behind them. You will need to think about the material that your Buddha garden statues are made from as they will be outside in all weathers. Stone, copper or bronze ones are ideal as they will remain in good conditions even in the bad weather. Wooden Buddha statues are more designed for indoor use as they will rot if left outside.

The Noble Eightfold Path Is:

Right views, right aspiration, right speech, right conduct, right livelihood, right effort, right mindfulness, and right contemplation. As the Enlightened One the Buddha statue represents other values as well. The individual is not recognized in Buddhism. All that happens to individuals is based on an impersonal moral “karma.” Once an individual follows all of the steps on the Noble Eightfold path they reach an enlightened pure non-existent state called “nirvana.”

The First Statue

It is believed that the first Buddha statue was not created until four or five hundred years after the death of Buddha out of respect. Therefore, the statues are not an exact replication of the person and there is no “right way” to represent him. The artist had artistic freedom of expression in that area. But, there are certain characteristics and symbolic elements that you will find at least one of in every Buddha statue.

o If the hands are resting in the lap this represents meditation.

o The hands crossing over the chest are a symbol of Dharma-or a state of “being.”

o In the earliest Buddha statue, the figure has both hands raised with the ring finger on the left hand touching the thumb and the index finger on the right hand is touching the thumb to make a circle with the three other fingers held aright. It is not certain what this symbolizes.

Buddhism Exists In Three Forms Today

The first is Mahayana, which reveres Buddha as a God like figure and still uses the Buddha statue to represent him. It is called “the Greater Vehicle” and is the most practiced form of Buddhism in the world today. The second is practiced by just over a third of the Buddhists in the world and is called Theravada, or the “Doctrine of the Elders.” It is atheistic in nature and philosophy but still reveres the Buddha statue. Vajrayana is the least common type of Buddhism and uses the occult and shamanism. It is practiced by just 6 percent of the Buddhists.

Many people looking on the Buddha statue find it a source of happiness and serenity. It is a symbol of the end of suffering and true peace. The Buddhist philosophy that we must strive for perfection and control over our personal cravings to work for the good of all is not a bad philosophy. If society as a whole would adopt at least some of these concepts there would be much more peace and tolerance in the world-we could begin to come to a state of nirvana.

In regard to the statues, different Buddha rupas come in different positions. These rupas are mainly in sitting, standing, and in a reclining position. It might be of interest to note that the reclining statue tends to symbolize passing away and achieving the blessed state of Nirvana. In choosing the best Buddha statue for yourself, you will want to consider some important factors. First, you should understand why you want to buy one. It could be that this collectible will help you achieve your own sense of inner peace. It could depend more on your own choice of achieving whatever it is that you do desire. For instance, if you want to experience more joy in your life then the happy Buddha or the laughing Buddha might be a lucky selection. On the other hand, if you simply admire and appreciate Asian artwork this figurine can serve as a central piece in your living room or office.

Once you have determined the “why” of your choice, you ought to consider the face of the Buddha you are considering purchasing. This is often the most important factor to be aware of. The buyer’s axiom in Buddha statues is that the finer the paint on the face the better quality of the statue. In addition, always check the long ears of the figurine. Genuine statues should have very long ears. You can also notice the carving on the body of the statue. There are certain characteristics and/or symbolic features that you will find in nearly every Buddha statue. As an example, if the hands are resting in the lap this represents meditation. However, if the hands are crossing over the chest this indicates the symbol of Dharma or “the state of being.” Lastly, you will want to decide what kind of lucky collectible is best for you. Some choices of style could include Golden Buddha, Antique Buddha, Wooden Buddha, Jade Buddha, Bronze Buddha, and Copper Buddha.

The Buddha statue is often said to bring good luck, wealth, happiness, and prosperity. It is certainly a hallmark piece in the array of Asian collectibles around the world. Its connection to Buddhism is an important factor in your determination of its proper place in your vintage collection. This figurine as a worthy piece of artwork is something to strongly consider before making your selection. Whatever piece you choose should say something about yourself and where your life journey is headed. Enjoy your shopping experience!

Buddhism attained huge popularity in the early first century BC. Since the asceticism of the religion was beyond the understanding of the followers, an iconic image of Buddha transpired in Northern India and portrayed Buddha in human form, which still exists. Gandhara (now in Pakistan) and Mathura (in Central Northern India) were the primary centers for the production of the ‘Buddha Images.’ The ‘Gandharan’ image displayed Buddha in standing or sitting position, with wavy hair and well-draped shoulders, closely resembling the Greek God, ‘Apollo.’ The ‘Mathuran’ school, on the other hand, contributed to the lotus seat (depicting the importance of mediation and His enlightenment), sporting a standing Buddha, holding one hand high and wearing a robe, baring His right shoulder.

The ‘Buddhist Art’ in India continued to expand. The pink sand stone sculptures made during the Gupta period at Mathura are an exemplary of finesse and competent artisanship, with few dating back to even 81 AD. Some gold and copper currency coins of 78 AD carry the ‘Buddha Image’ on one side and Kanishka’s (the ruler then) on the other.

The historical ‘Buddha Images’ were depicted in five different positions, symbolizing the significant events of His life, such as birth, exit from home, enlightenment, first sermon, and death. The images are postured in four styles, standing, sitting, walking, and reclining with the position of hands conveying several connotations, such as:

Pacifying Relatives – Standing Buddha with right hand lifted to chest and the left one resting on the side

Calming the ocean – Standing Buddha with both hands raised up to chest

Subduing Mara – Crossed legged, seated Buddha, with his right hand on the right knee, pointing four fingers to the ground, while the left hand rests on His lap

Some fascinating details to be taken into account while creating the ‘Buddha Image,’ are the pre-defined measurements for physical proportion such as the exaggerated earlobes, and the “enlightenment-elevation” on the top of the head. Apart from the historical ‘Buddha Images,’ various other forms such as “Laughing Buddha” and “Medicine Buddha” are available in a variety of materials, such as sand stone, clay, gold etc. A renowned Buddhist follower once stated that “A Buddha image is not only a symbol of the historical person but the human qualities that he perfected; compassion, wisdom, patience, generosity, kindness, etc., worthy of bowing down to.”

Zen. The Mystery

Now that your curiosity is aroused, I will try to explain more about this type of garden and its impacts on visitors. The first question that needs to be answered is, what is Zen? Many associate it with Japanese Buddhism. Well, this again is partly true, and indeed Zen Gardens originated from

Buddhist monasteries and temples around 1300 AD by Zen priests and artists, prominently Muso Soseki. Some people think that Zen is an interpretation of the Buddhist concept of enlightenment, and this may be close to the truth as well. Zen plays an important role in many Japanese concepts and aspects.

Actually Zen means waking up to the present moment. That is, perceiving this moment exactly as it is, rather than through the filter of our ideas, opinions, etc. And this is what is reflected in a Zen garden.

Examples

- Royanji Temple in northwest Kyoto, Japan.
- Nanzenji Zen Garden in Kyoto, Japan.

The Philosophical Impact

A Zen garden is an aesthetic arrangement of stones with little vegetation, water or other elements at a first glance. But on careful observation, we understand that they represent the elaborate equilibrium of contraries and the apprehension of the world as a dialect continuum.

For example, how can one express nothingness ‘mu’, more dramatically than by taking water out of a garden? Zen garden, is thus a metaphorical representation of the concepts of Zen. The exclusion of water is not its denial, it is in fact a more potent assertion as it is done metaphorically.

The significant aspect of a Zen garden is that the rocks form subliminal images of objects like trees, lakes, ponds etc. which can not be perceived while looking consciously at them, but the subconscious mind is able to observe a subtle association between the rocks. While
viewing, the distinction between subject & object, and viewer & viewed is blurred. This results in the garden being a source of strength, courage, fortitude, tranquility, serenity, peace.

Another specialty is that none of of them have been created by one person, epitomizing the aspect of parts forming a whole.

Although these gardens have been engulfed with controversies and criticism, there is no denying their impact on the viewers and the inherent creativity.

The philosophy of these gardens can be summarized in the poetics of Karesansui: ‘ Flower does not Talk but a Rock has the Voice of Water.’

There are several main types of Buddhist meditation that you can pursue when you are looking to achieve peace, relaxation and understanding in your own life. The first technique is called the Mindfulness of Breathing. During this type of Buddhist meditation, the practitioner must so fully relax their physical body that the only function they concentrate on is their own pattern of breathing. But putting an entire being’s focus just on the repetitions of breathing in and breathing out and breathing in and breathing out, one can successfully move to a higher plane of consciousness where the physical pains of life are not intrusive.

Another main type of Buddhist meditation includes Contemplation of Impermanence. During this type of Buddhist meditation, the practitioner must direct their mind to reflect upon the complete impermanence of life, which cycles through death and living and death and living continuously as a matter of sustaining mankind. By contemplating the mysteries of the impermanence of life, practitioners of Buddhist meditation are able to remove themselves from every day worries and instead exist at a conscious level where they are simply filled with the power of existing.

One of the most commonly used practices of Buddhist meditation includes visualization. During visualization, you will pick an object to picture in your own mind. The object can be nearly anything at all, but it must be something that you can visual in an all-consuming matter. During visualization, you will leave behind all conscious thoughts and all conscious words and simply focus on a mental picture of your chosen object. When you do so, you will be able to move beyond the physical plane and instead to a state where you become at one with the world around you.

The Buddha lived twenty five centuries ago in North India. He was born a prince of the Sakyan kingdom which was located at the foot of the Himalaya. His father, who was the king ruling over the Sakyas, was called Suddhodana. The Queen who was the Prince’s mother was called Maya. As a prince, he grew up in the midst of luxury, led the happy life of a privileged youth and married Princess Yasodhara. His beautiful cousin, who bore him a son, Rahula.

This happened for the first time when he took chariot rides in the streets of his father’s capital, Kapilavastu. Then he saw four sights which altered his whole life. The first three of them – a man feeble with old age, another with a grievous disease, and a corpse – filled him with a longing to find some way to help his fellow men and to discover the true meaning of life. The fourth sight, a monk, gave him a hope of the possibility of learning about Truth and finding a way out of suffering. Then, at the age of 29, Prince Siddhattha left his father’s palace, left his dearly loved wife and newborn son, and led the life of a wandering ascetic, devoting himself to finding some way of overcoming suffering.

At the full moon of May, forty five years before the Buddhist Era, while sitting under the Bodhi tree at Gaya, he found his answer and at tained the Enlightenment. The Great Man, now known as the Buddha, went first from Gaya to Sarnath mear Benares where he gave his first sermon in the Deer Park. From then through the remaining 45 years of his life, he wandered from place to place teaching his discoveries to all who would listen to him and organizing his followers who renounced the world to form the Sangha.

Though it is now more than 2500 years since the passing away of the Buddha, the Dharma he taught remains our Teacher as he himself named it. The Sangha which consists of the followers who study, prac tise and disseminate the Dharma, has received this torch of light from the torchbearer himself and carried it on and on to us throughout lands and centuries. The three of them – the Buddha, the founder; the Dharma, the teaching; and the Sangha, the Order of disciples – form the Triple Gem which all Buddhists value the best of all precious things, and the Threefold Refuge which guides them on the Path of the true good life. Each year on the Visakha Full Moon, throughout the world, millions of men and women gather together to commemorate the birth, enlightenment and passing away of this Great Man.

The Birth reminds them of the fact that a man, by training himself through his own effort and intelligence, can achieve supreme attainments even to be a Buddha; the Enlightenment, that only through the discovery of the Buddha did the timeless Dharma become known to the world; and the Passing Away, that though the Buddha as a person was gone, the light of the timeless Dharma will still be kept shining so long as there is a Sangha, a community of righteous followers, to carry on the torch by treading the path of self enlightenment themselves and helping others towards the same goal.

Samyaksambuddhas (Pali: Sammasambuddha) Students of this order reach Buddhahood. Then they teach other people about the truth or enlightenment of Buddha Dharma and teaching his methodology / philosophy / ideology / religion, guiding them to a sense of spiritual awakening. Siddhartha Gautama, referred to as The Historical Buddha, fits in this category type, described as a Samyak-sambuddha. Pratyekabuddhas (Pali: Paccekabuddha) Somewhat similar to the Samyaksambuddhas above in that they reach the state of Nervana with powers, this type of Buddha is also known as Silent Buddhas, becuase they decided to not share their knowledge with others.

Disciples of a Sammasambuddha are called Savakas (hearers or followers) or Arahants (Noble One). These terms have slightly varied meanings but can all be used to describe the enlightened disciple. Anubuddha is a rarely used term, but was used by the Buddha in the Khuddakapatha as to those who become Buddhas after being given instruction. Enlightened disciples attain Nirvana and Parinirvana as the two types of Buddhas do. The most generally used term for them is Arahant.

One 12th century Theravadin commentary uses the term Savakabuddha to describe the enlightened disciple. According to this scripture there are 3 types of Buddhas. In this case, however, the common definition of the meaning of the word Buddha (as one who discovers the Dhamma without a teacher) does not apply any more. Mainstream Theravadin and Mahayana scriptures do not recognize this term and state there are only two kinds of Buddha.