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Budai Canon


This Article is Budai Canon
Budai Canon applies to Buddhist and Hindu aspects that are similar to each other and belong to both religions. It mostly consists of Mahayana Canon and Hindu Canon. Hinduism and Buddhism share some of the similarities, such as Both Hinduism and Buddhism emphasize the illusory nature of the world and the role of karma in keeping men bound to this world and the cycle of births and deaths, desire is the root cause of suffering and removal of desire results in the cessation of suffering. Some of the Hindu texts such as the Upanishads (Isa) and the Bhagavadgita consider doing actions prompted by desire an attachment would lead to bondage and suffering and that performing actions without desiring the fruit of action would result in liberation, both religions believe in the concept of karma, transmigration of souls and the cycle of births and deaths for each soul, both emphasize compassion and non violence towards all living beings, both believe in the existence of gods or deities on different planes (Mahayana Buddhism), both believe in certain spiritual practices like meditation, concentration, cultivation of certain bhavas or states of mind, both believe in detachment, renunciation of worldly life as a precondition to enter to spiritual life. Both consider desire as the chief cause of suffering, Buddhism and Hinduism have their own versions of Tantra, both originated and evolved on the Indian soil. The founder of Buddhism was a Hindu who became the Buddha. Buddhism is the greatest gift of India to mankind.

Clothes (dussa or vattha) are pieces of fabric tailored to fit over the body and worn to protect it from the elements and
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for the sake of modesty. In ancient India cloth was made out of cotton (kappāsa), wool (uṇṇa), silk (koseyya) or various plant fibres. The most expensive cloth was the brocade of Kāsi and Kadumbara linen (A.I,248; Ja.VI,500). The Buddha mentioned that when he was a prince his turban (veṭhana), jacket (kaṭcuka), undergarments (nivāsana) and robe (uttarāsaṅga) were made only of Kāsi brocade (A.I,145). Men and women wore loin cloths around their waists and a long strip of cloth wrapped in various ways around their upper bodies, and sometimes a jacket. Men wore turbans and women a veil over their heads. There were no buttons. Pieces of cloth were knotted together. There were no pockets either. Small articles were knotted into a corner of a garment.

The Buddha wore a yellow or tawny-coloured robe and stipulated that his monks and nuns should do the same. There is no record of him advocating that his lay followers wear any particular type of clothing but they are often referred to as "lay disciples dressed in white" (adātavasana, A.III,10; M.I,340). So it seems that from the time of the Buddha himself, lay Buddhists favored clothing made out of plain undyed fabric and this would have only been appropriate. Such clothes would symbolise purity and simplicity and also emphasize the equality between Buddhists by diminishing the distinction between rich and poor. In Sri Lanka very devout people still prefer to wear white. In Sri Lanka and in Thailand also, those observing the eight or ten Precepts often wear white clothes. However, the most important thing is not what type of clothes one wears or their colour, but the quality of one’s heart. The Buddha said: "Even though being finely adorned, if one is peaceful, restrained, committed to the holy life and harmless towards all beings, he is a true ascetic, a true priest, a true monk" (Dhp.142).

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