IN THE BUDDHA'S PERIOD THERE WERE 62 KINDS OF WRONG VIEW (Because of these Buddhism is difference than other views).
The 62 kinds of wrong view (regarding eternity, self, and causality):
1. The one who claims to recall many past lives and believes the self to be eternal.2. The one who recalls one to ten contractions and expansions and believes the self to be eternal.
3. The one who recalls 40 periods of contractions and expansions and believes the self to be eternal.
4. The one who sees beings rush around, circulate, and re-arise, but “this” remains forever.
5. The one who recalls a past existence in a heavenly plane where he was subject to a more powerful deva and thus, thinks in this life that the more powerful deva is an eternal, all- powerful God. Such a person proclaims that deva to be the one-all-powerful God, creating or following a mono-theist religion, which is essentially wrong view.
6. The one who believes that certain devas are permanent and perfect because they do not enjoy the pleasures of the senses.
7. The one who believes that certain devas are permanent and perfect because they are not corrupt in the minds.
8. The one who believes that the thoughts, the consciousness, and the mind constitute a permanent soul.
9. The one who reaches a state of consciousness or trance and believes that the world is finite.
10. The one who reaches a state of consciousness or trance and believes that the world is infinite.
11. The one who reaches a state of consciousness or trance and believes that the world is finite up and down and infinite across.
12. The one who believes the world is neither finite nor infinite.
13. The one who does not know and will not say if anything is good or bad, thus evades answers, believing good or bad can not be known (such as an agnostic).
14. The one who evades all questions thinking that answering them would be “attachment” to something.
15. The one who evades all questions fearing that he will be caught in his ignorance.
16. The one who evades questions because he is stupid.
17. A deva in the sphere of the unconscious who having a perception immediately falls from that existence to another. Recalling the past existence, but no other wrongly feels that there is a first cause, a first existence.
18. The one who believes that the self and the world arose by chance.
19. The view that the self after death is healthy and conscious and material.
20. The view that the self after death is healthy and conscious and immaterial.
21. The view that the self after death is healthy and conscious and both immaterial and material.
22. The view that the self after death is healthy and conscious and neither material nor immaterial.
23. The view that the self after death is healthy and conscious and finite.
24. The view that the self after death is healthy and conscious and infinite.
25. The view that the self after death is healthy and conscious and both finite and infinite.
26. The view that the self after death is healthy and conscious and neither finite nor infinite.
27. The view that the self after death is healthy and conscious and of uniform perception.
28. The view that the self after death is healthy and conscious and of varied perception.
29. The view that the self after death is healthy and conscious and of limited perception.
30. The view that the self after death is healthy and conscious and of unlimited perception.
31. The view that the self after death is healthy and conscious and wholly happy.
32. The view that the self after death is healthy and conscious and wholly miserable.
33. The view that the self after death is healthy and conscious and both happy and miserable.
34. The view that the self after death is healthy and conscious and neither happy nor miserable.
35. The view that the self after death is healthy and unconscious and material.
36. The view that the self after death is healthy and unconscious and immaterial.
37. The view that the self after death is healthy and unconscious and both material and immaterial.
38. The view that the self after death is healthy and unconscious and neither material nor immaterial.
39. The view that the self after death is healthy and unconscious and finite.
40. The view that the self after death is healthy and unconscious and infinite.
41. The view that the self after death is healthy and unconscious and both finite and infinite.
42. The view that the self after death is healthy and unconscious and neither finite nor infinite.
43. The view that the self after death is healthy and neither conscious nor unconscious and material.
44. The view that the self after death is healthy and neither conscious nor unconscious and immaterial.
45. The view that the self after death is healthy and neither conscious nor unconscious and both material and immaterial.
46. The view that the self after death is healthy and neither conscious nor unconscious and neither material nor immaterial.
47. The view that the self after death is healthy and neither conscious nor unconscious and finite.
48. The view that the self after death is healthy and neither conscious nor unconscious and infinite.
49. The view that the self after death is healthy and neither conscious nor unconscious and both finite and infinite.
50. The view that the self after death is healthy and neither conscious nor unconscious and neither finite nor infinite.
51. The view that since the self is material, composed of the four great elements, the product of mother and father, at the breaking-up of the body it is annihilated and perishes, and does not exist after death.
52. The view that it is a different kind of self that perishes, one of the senses.
53. The view that it is a different kind of self that perishes, one that is mind-made.
54. The view that it is a different kind of self that perishes, one that sees the Infinity of Space.
55. The view that it is a different kind of self that perishes, one that sees Infinite Consciousness,
56. The view that it is a different kind of self that perishes, one that sees the Sphere of Nothingness.
57. The view that it is a different kind of self that perishes, one that sees the Sphere of Neither Perception nor Non-Perception.
58. The view that indulgence in the senses can still lead to nibbana.
59. The view that the first jhana is an enlightenment experience.
60. The view that the second jhana is an enlightenment experience.
61. The view that the third jhana is an enlightenment experience.
62. The view that the fourth jhana is an enlightenment experience.
(from the Brahmajala Sutta, Digha Nikaya 1)
Why the Buddhism deffer from other Religions?
1. There is no almighty God in Buddhism. There is no one to hand out rewards or punishments on a supposedly Judgement Day.
2. Buddhism is strictly not a religion in the context of being a faith and worship owing allegiance to a supernatural being.
3. No saviour concept in Buddhism. A Buddha is not a saviour who saves others by his personal salvation. Although a Buddhist seeks refuge in the Buddha as his incomparable guide who indicates the path of purity, he makes no servile surrender. A Buddhist does not think that he can gain purity merely by seeking refuge in the Buddha or by mere faith in Him. It is not within the power of a Buddha to wash away the impurities of others
4. A Buddha is not an incarnation of a god/God (as claimed by some Hindu followers). The relationship between a Buddha and his disciples and followers is that of a teacher and student.
5. The liberation of self is the responsibility of one's own self. Buddhism does not call for an unquestionable blind faith by all Buddhist followers. It places heavy emphasis on self-reliance, self discipline and individual striving.
6. Taking refuge in The Triple Gems i.e. the Buddha, the Dharma and the Sangha; does not mean self-surrender or total reliance on an external force or third party for help or salvation.
7. Dharma (the teachings in Buddhism) exists regardless whether there is a Buddha. Sakyamuni Buddha (as the historical Buddha) discovered and shared the teachings/ universal truths with all sentient beings. He is neither the creator of such teachings nor the prophet of an almighty God to transmit such teachings to others.
8. Especially emphasized in Mahayana Buddhism, all sentient beings have Buddha Nature/ Essence. One can become a Buddha (a supreme enlightened being) in due course if one practises diligently and attains purity of mind (ie absolutely no delusions or afflictions).
9. In Buddhism, the ultimate objective of followers/practitioners is enlightenment and/or liberation from Samsara; rather than to go to a Heaven (or a deva realm in the context of Buddhist cosmology).
10. Karma and Karma Force are cornerstones in Buddhist doctrines. They are expounded very thoroughly in Buddhism. Karma refers to an important metaphysical concept concerned with action and its consequences. This law of karma explains the problem of sufferings, the mystery of the so-called fate and predestination of some religions, and above all the apparent inequality of mankind.
11. Rebirth is another key doctrine in Buddhism and it goes hand in hand with karma. There is a subtle difference between rebirth and reincarnation as expounded in Hinduism. Buddhism rejects the theory of a transmigrating permanent soul, whether created by a god or emanating from a divine essence.
12. Maitri or Metta in Pali (Loving Kindness) and Karuna (Compassion) to all living beings including animals. Buddhism strictly forbids animal sacrifice for whatever reason. Vegetarianism is recommended but not compulsory.
13. The importance of Non-attachment. Buddhism goes beyond doing good and being good. One must not be attached to good deeds or the idea of doing good; otherwise it is just another form of craving.
14. In Buddhism, there is consideration for all sentient beings (versus human beings, as in other religions). Buddhists acknowledge/accept the existence of animals and beings in other realms in Samsara.
15. No holy war concept in Buddhism. Killing is breaking a key moral precept in Buddhism. One is strictly forbidden to kill another person in the name of religion, a religious leader or whatsoever religious pretext or worldly excuse. Read More..
Bouddha Purnima
The Buddhist religious observance day are call as Buddha (Bouddha) Purnima Din or Buddhist full moon days. The word Purnima is came from Sanskrit and Pali. The Bangladesh Buddhist People used the lunar calendar. The month is dividing into two, Such as Ashthami and Navami. Ashthami means moonless day and Navami means full moon day. The Bangladesh Buddhist Monks are practising Meditation, confessing ritual each other and reciting the (Bhikkhu Patimokkha) code of discipline of the Monks as well as preching the Dharma to their devotees. Lay Peoples are visiting to temples for observing the Eight Precepts or Ten Lay Precepts, reciting the praised of Buddha, listening to the Dharma Deshana (talks), Dharma discussion, practising the Buddhist Meditation and offering foods to the Buddha and Sangha or Monks on these days. Some of the observance lay devotees are protecting the precepts until following day.
They all doing all those things with humbly and respectively according to their timetable. Devotees who likes or determine to observe the Eight Precepts, they should have to wake up early, take bathe and wear the clean white cloths then go to their village or nearest Temples or Monasteries. Assembled Devotees take the eight precepts under administration of those Monasteries' Abbots. After that they may spend the day on their timetable. The full timetables include with take precepts and preach dharma talks of consequent of the observance precepts, other dharma talks according to different topics, Buddha Pujas, periods of meditating etc. End of the day the day the lay devotees sing
the song Buddha Kirton. The kirton is a kind of praised on the Buddha (Guna) features. They
(Bangladeshi Buddhist Peoples) do it culturally and traditionally carrying on since ancient part of India.
The precepts can observe by the devotees on every day. But especially they do it in the Bouddha Purnima day. the Barua Buddhists Buddhist believe that the observing precepts are a kind of ritualistic practice and it is amoral discipline in their day today life. They practice it for advance achievement of the path of liberation. Bangladesh Barua Buddhist continued these tradition and culture as age as Buddhism came into existence.
Now in Bangladesh the remote area Barua Buddhists people continued every religious significant. But in the city area Buddhists peoples can not continue it properly. The main fact is more holidays. In Bangladesh Buddhists peoples can enjoy only one Buddhist holiday. The Buddha Purnima or Baisakhi Purnima is the government holiday. It's the great holiday for all over the world. As well as it's the festival and solemn festival for the Buddhists. The Prince Siddartha Goutama was born in this Baisakh Day. The devotees celebrated this day because the birth of the Buddha, his renunciation of ascetic and supreme enlightening or having nirvana. All these occurred on this full moon day. As a result of this that's the most important (day) festival of the Buddhist Peoples. The Baisakhi or Bouddha Purnima celebrate in Bangladesh with great splendour.
