The Qualities of the Buddha, Dharma, Sangha:

The Buddha: "The Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One."
In some traditions the Buddha as refuge is taken to refer to the historical Buddha and also 'the full development of mind', in other words, the full development of one's highest potential, i.e. recognition of mind and the completion or full development of one's inherent qualities and activities.

The Dharma: "The Dhamma is well expounded by the Blessed One, directly visible, immediate (eternal or not subject to time), inviting one to come and see, applicable, to be personally experienced by the wise."
Refuge in the Dharma, in the Vajrayana, tradition includes reference not only to the words of the Buddha, but to the living experience of realization and teachings of fully realized practitioners. In Tibetan Buddhism, it includes both the Kangyur (the teaching of the Buddha) and the Tengyur (the commentaries by realized practitioners) and in an intangible way also includes the living transmission of those masters, which can also be very inspiring.

The Sangha: "The Sangha of the Blessed One's disciples is practising the good way, practising the straight way, practising the true way, practising the proper way; that is, the four pairs of persons, the eight types of individuals - This Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world."
In the Vajrayana, a more liberal definition of Sangha can include all practitioners who are actively using the Buddha's teachings to benefit themselves and/or others.[citation needed] It can be more strictly defined as the 'Realized Sangha' in other words, practitioners and historical students of the Buddha who have fully realized the nature of their mind, also known as realized Boddhisatvas; and 'Ordinary Sangha', which can loosely mean practitioners and students of the Buddha who are using the same methods and working towards the same goal.

The Three Jewels are:

Buddha (Sanskrit, Pali: The Enlightened or Awakened One; Chn:

佛陀, Fótuó, Jpn: 仏, Butsu, Tib: sangs-rgyas, Mong: burqan),

who, depending on one's interpretation, can mean the

historical Buddha, Shakyamuni, or the Buddha nature—the ideal

or highest spiritual potential that exists within all beings;
Dharma (Sanskrit: The Teaching; Pali: Dhamma, Chn: 法, Fǎ, Jpn:

Hō, Tib: chos, Mong: nom), the teachings of the Buddha.
Sangha (Sanskrit, Pali: The Community; Chn: 僧, Sēng, Jpn: Sō,

Tib: dge-'dun, Mong: quvaraɣ), The community of those who have

attained enlightenment, who may help a practicing Buddhist to

do the same. Also used more broadly to refer to the community

of practicing Buddhists.

THREE JEWELS

Taking refuge in the Three Jewels is

generally considered to make one officially a

Buddhist. Thus, in many Theravada Buddhist

communities, the following Pali chant, the

Vandana Ti-sarana is often recited by both

monks and lay people:

Buddham saranam gacchāmi
I go for refuge in the Buddha.
Dhammam saranam gacchāmi
I go for refuge in the Dharma.
Sangham saranam gacchāmi
I go for refuge in the Sangha

The Mahayana Chinese/Japanese version differs

only slightly from the Theravada:

自皈依佛，當願眾生，體解大道，發無上心。
I take refuge in the Buddha, wishing for all

sentient beings to understand the great Way

profoundly and make the greatest resolve.
自皈依法，當願眾生，深入經藏，智慧如海。
I take refuge in the Dharma, wishing for all

sentient beings to delve deeply into the

Sutra Pitaka, causing their wisdom to be as

broad as the sea.
自皈依僧，當願眾生，統理大眾，一切無礙。
I take refuge in the Sangha, wishing all

sentient beings to lead the congregation in

harmony, entirely without obstruction.

The prayer for taking refuge in Tibetan

Buddhism.

སངས་རྒྱས་ཆོས་དང་ཚོགས་ཀྱི་མཆོག་རྣམས་ལ།
Sang-gye cho-dang tsog-kyi cho-nam-la
I take refuge in the Buddha, Dharma, and

Sangha
諸佛正法眾中尊
བྱང་ཆུབ་བར་དུ་བདག་ནི་སྐྱབས་སུ་མཆི།
Jang-chub bar-du dag-ni kyab-su-chi
Until I attain enlightenment.
直至菩提我歸依
བདག་གིས་སྦྱིན་སོགས་བགྱིྱིས་པའི་བསོད་ནམས་ཀྱིས།
Dag-gi jin-sog gyi-pe so-nam-kyi
By the merit I have accumulated from

practising generosity and the other

perfections
我以所行施等善
འགྲྲོ་ལ་ཕན་ཕྱིར་སངས་རྒྱས་འགྲྲུབ་པར་ཤོག །།
Dro-la pan-chir sang-gye drub-par-shog
May I attain enlightenment, for the benefit

of all migrators.
為利眾生願成佛

Acharya Nagarjuna Philosophy

Acharya Nāgārjuna

was an Indian philosopher who

founded the Madhyamaka school of Mahāyāna

Buddhism.

His writings are the basis for the formation

of the Madhyamaka school, He is

credited with developing the philosophy of

the Prajnaparamita sutras, and was closely

associated with the Buddhist university of

Philosophy Nalanda.

Nagarjuna's primary contribution to Buddhist philosophy is in the use of the concept of sunyata, or "emptiness," which brings together other key Buddhist doctrines, particularly anatman (no-self) and pratityasamutpada (dependent origination), to refute the metaphysics of Sarvastivada and Sautrantika (extinct non-Mahayana schools). For Nagarjuna, as for the Buddha in the early texts, it is not merely sentient beings that are "selfless" or non-substantial; all phenomena are without any svabhava, literally "own-being" or "self-nature", and thus without any underlying essence; they are empty of being independently existent; thus the heterodox theories of svabhava circulating at the time were refuted on the basis of the doctrines of early Buddhism. This is so because all things arise dependently: not by their own power, but by depending on conditions leading to their coming into existence, as opposed to being. Nagarjuna was also instrumental in the development of the two-truths doctrine, which claims that there are two levels of truth in Buddhist teaching, one which is directly (ultimately) true, and one which is only conventionally or instrumentally true, commonly called upaya in later Mahayana writings. Nagarjuna drew on an early version of this doctrine found in the Kaccayanagotta Sutta, which distinguishes nitartha (clear) and neyartha (obscure) terms -

this world is supported by a polarity, that of existence and non-existence. But when one reads the origination of the world as it actually is with right discernment, 'non-existence' with reference to the world does not occur to one. When one reads the cessation of the world as it actually is with right discernment, 'existence' with reference to the world does not occur to one. this world is in bondage to attachments, clingings (sustenances), and biases. But one such as this does not get involved with or cling to these attachments, clingings, fixations of awareness, biases, or obsessions; nor is he resolved on 'my self.' He has no uncertainty or doubt that just stress, when arising, is arising; stress, when passing away, is passing away. In this, his knowledge is independent of others. It's to this extent, that there is right view.
"'Everything exists': That is one extreme. 'Everything doesn't exist': That is a second extreme. Avoiding these two extremes, the Tathagata teaches the Dhamma via the middle.
Nagarjuna differentiates between(conventionally true) and (ultimately true) teachings, but he never declares any conceptually formulated doctrines to fall in this latter category; for him, even sunyata is sunyata; even emptiness is empty. For him, ultimately,

White Tara. OmTare Tuttare Siha.

From the elemental cosmic landscape of earth, air, water, ans space, White Tara, Mother of Compassion, manifests on a pink and white lotus throne. Her right hand is extended in the gift- bestowing gesture, and her left hand holds a fully- opened lotus. Eyes in her hands, feet and forehead extend White Tara's ability to perceive and respond to the suffering of sentient beings.strong>Surrounding White Tara are five manifestations of Manjushri, three across the top of the thanka and two below her lotus throne, above, to her right, is Amitayus, the Buddha of infinite light and to her left is the six-armed, three-faced protectress Ushnishavijaya from the triad traditionally known as the longevity Trinity. Their blessings prolong the time available for working on behalf of sentient beings.

Emptiness.

Mahayana Buddhism received significant theoretical grounding from Nagarjuna arguably the most influential scholar within the Mahayana tradition. Nagarjuna's primary contribution to Buddhist philosophy was the systematic exposition of the concept of śūnyatā, or "emptiness," widely attested in the Prajñāpāramitā sutras which were emergent in his era. The concept of emptiness brings together other key Buddhist doctrines, particularly anatta and pratītyasamutpāda (dependent origination), to refute the metaphysics of Sarvastivada and Sautrantika (extinct non-Mahayana schools). For Nagarjuna, it is not merely sentient beings that are empty of ātman; all phenomena (dharmas) are without any (literally "own-nature" or "self-nature"), and thus without any underlying essence; they are "empty" of being independent; thus the heterodox theories of circulating at the time were refuted on the basis of the doctrines of early Buddhism. Nagarjuna's school of thought is known as the Mādhyamaka. Some of the writings attributed to Nagarjuna made explicit references to Mahayana texts, but his philosophy was argued within the parameters set out by the agamas. He may have arrived at his positions from a desire to achieve a consistent exegesis of the Buddha's doctrine as recorded in the Canon. In the eyes of Nagarjuna the Buddha was not merely a forerunner, but the very founder of the Mādhyamaka system.

Depentend arising

The doctrine of pratītyasamutpāda (Sanskrit; Pali: paticcasamuppāda; Tibetan: rten.cing.'brel.bar.'byung.ba; Chinese) is an important part of Buddhist metaphysics. It states that phenomena arise together in a mutually interdependent web of cause and effect. It is variously rendered into English as "dependent origination", "conditioned genesis", "dependent co-arising", "interdependent arising", or "contingency

Mental Happiness Practice.

All human really wants a happy life. So it is very important pursue both material development and mental development. But, all human problem can be solved by material facilities alone. For instance, even material society, there is much mental unrest and frustration. Therefore, we must try to practice of good inner of mind and something usefull with our lives. Our bodies are not the product of machinese and our bodies are different from purely mechanical things. My experiences and feeling is mainly related to our bodies and mind, we know from our daily experience that mental happiness is beneficial. Therefore, we must seriously think about in our lives on the earth. We are just guest on the Earth untill eighteen or nineteen and we could be good usefull in our lives until period times. We contribute to other happiness and it's not used to negative thought other, and It is a meaningful of life. If we can used to positive think to other and it's never comes to voilence or harmful. It is very important in our life or even world. It is to make a effort to achieve peace in the world, peace through inner of mind and meaning of life.

The Good Happiness in Life..

The very purpsoe of our life is to seek happiness. This is absolutely clear. Whether one believes in religion or not, whether one believes in this religion or that religion not, we all are seeking something better in life. So I think, the every motion of our life is towards happiness.

Nature of our Mind.

We are made to seek happiness, and. And it is clear that feeling of love, affection, closeness, and compassion bring happiness. The Buddhist doctrine of 'Buddha Nature' provides some grounds for the belief that the fundamental nature of all sentient beings is essentially gentle and not aggressive. although one can adopt this view without having to resort to the Buddhist doctrine. Other grounds on which. I base belief. I think the subject of human affection or compassion in not just a religious matter, it's an indispensible factor in one's day- to day life.

Bodhisattva Practices.

I always respectfully prostrate with my three doors to excelent teacher and pratector Avaloketshowarya(Deity of loving kindness), Who althought seeing the lack of going and coming of all phenomena, endeavors one- pointedly to benefit sentient beings.
The perfect Buddhas, the source of all temporal and ultimate happines, arise from having accomplished the holy dharma. as accomplishing that also depends on knowing it's practices, I shall explain the practice of Bodhisattvas.