Automatická prevodovka a hydrodynamický menič krútiaceho momentu

Autor: Marcel Jancoon: 21. 10. 2013

Automatická prevodovka je druh prevodovky, kde ako názov napovedá, prebieha zmena rýchlostných stupňov automaticky bez nutnosti asistencie vodiča. Zmena prevodových stupňov prebieha za stáleho ťahu motora a nie je potrebné uvoľniť plynový pedál. Vodič tak na radenie a rozjazd nepotrebuje ovládať spojku.

Prvé automatické prevodovky s hydrodynamickým meničom sa začali používať už pred desiatkami rokov a v začiatkoch boli iba trojstupňové. Keďže menič má schopnosť vynásobiť krútiaci moment, ešte donedávna si automatická prevodovka vystačila s menším počtom prevodových stupňov ako porovnateľná prevodovka s manuálnym radením. Sprísňujúce sa emisné limity a taktiež čoraz náročnejšie požiadavky motoristov na jazdný prejav vozidla prinútili výrobcov prehodnotiť dlhé roky zaužívanú prax. Postupne sa tak začali objavovať päť, šesť, sedem a nedávno aj osemstupňové automaty, pričom v príprave sú dokonca deväťstupňové. Pre zníženie strát preklzom, a tým aj spotreby, sa posledné prevodové stupne premosťujú pomocou tzv. premosťovacích spojok. Radenie automatických prevodoviek je v súčastnosti riadené výhradne elektronicky v súčinnosti s riadiacou jednotkou – ECU motora. Pri bežnom jazdení je zmena prevodu takmer nepostrehnuteľná, väčšinou zistiteľná iba zmenou otáčok motora. Všeobecným problémom automatických prevodoviek je ich väčšia zložitosť, hmotnosť, servis a cena. K radeniu sa používa sústava spojok a bŕzd, ktorými sa menia funkcie jednotlivých častí planétových súkolí a tým aj zmena prevodu. Dôležité je mať v prevodovke dostatočné množstvo predpísaného oleja. Používa sa špeciálny, plne syntetický typ určený pre automatické prevodovky, pričom veľmi dôležitá je jeho pravidelná a taktiež správna výmena (viď. ďalšie časti článku). Medzi najznámejších výrobcov automatických prevodoviek s hydrodynamickým meničom patrí nemecký ZF alebo japonský Aisin.

Ovládanie automatickej prevodovky

Ovládanie automatickej prevodovky je veľmi jednoduché a vykonáva sa voličom, ktorý býva umiestnený na mieste klasickej radiacej páky. V pedálovej oblasti potom nie je pedál spojky. Na voliči sú popisy: P – parkovací režim, R – klasická spiatočka, N – neutrál a D – jazdný režim. Pri niektorých typoch prevodoviek možno naviac voliť polohu označenú číslami 1, 2, 3, 4 niekedy aj 5. V týchto polohách  dôjde  k blokovaniu na najvyššom zvolenom rýchlostnom stupni. Prevodovka tak po rozjazde zaradí najvyšší rýchlostný stupeň, ktorý zodpovedá popisu zvolenej polohy voliča. Tento rýchlostný stupeň zostane zaradený do najvyšších otáčok motora. Mimo klasickej voľby voliča je často možné voliť manuálne požadovaný rýchlostný stupeň (voličom alebo pádlami pod volantom) a vyskytuje sa aj možnosť  voliť si prednastavený jazdný program, napr. šport, komfort a ekonóm. Každému zvolenému programu zodpovedá iný okamih radenia. Napríklad pri športovej jazde je radenie na vyšší rýchlostný stupeň pri vyšších otáčkach a naopak pri ekonomickom poňatí jazdy sa snaží elektronika radiť pri čo najnižších vhodných otáčkach. V súčastnosti vyrábané automatické prevodovky využívajú logické systémy, ktoré automaticky prispôsobujú režim riadenia nielen charakteru trasy, ale tiež ovládaniu plynového pedálu vodičom.

Polohy a funkcie radiacej páky – voliča

P = Parkovacia poloha. Výstup z prevodovky je mechanicky blokovaný. Poloha sa smie zaradiť len pri stojacom vozidle. V tejto polohe je možné aj vytiahnuť kľúčik zo zapaľovacej skrinky. Jedná sa o polohu, pri ktorej sa vykonáva štartovanie vozidla.

R = Spätný chod. Smie byť zaradený len pri stojacom vozidle na voľnobežných otáčkach motora.

N = Neutrál. V tejto polohe nedochádza k prenosu krútiaceho momentu.

D = Trvalá poloha pre jazdu vpred. Poloha pre normálnu jazdu. Automaticky sa zaraďujú prevodové stupne.

K presunutiu voliacej páky z polôh P a N je nutné stlačiť brzdový pedál.  Na voliacej páke sa nachádza aj tlačidlo, ktoré je potrebné stlačiť pri niektorých zmenách polohy páky. Zabraňuje sa tak neúmyselným zmenám, ktoré môžu znamenať pre prevodovku hrozbu poškodenia (zaradenie spiatočky vo vysokej rýchlosti).

Popis činnosti automatickej prevodovky s hydrodynamickým meničom

Po naštartovaní motora a behu naprázdno, kedy je volič v polohe P, sa roztočí čerpadlo hydrodynamického meniča. Následkom prúdenia oleja sa pozvoľna otáča turbína a olej prúdi aj do mechanických častí radiaceho bloku. Vozidlo stojí, keďže je západka zaskočená do ozubeného kolesa na konci prevodovky. Presunutím páky do polohy N sa uvoľní západka z ozubeného parkovacieho kolesa. Vozidlo však stojí, keďže sú planétové časti prevodovky lamelovými spojkami rozpojené. Posunutím voliča do polohy D sa uvoľní uzatvorený ventil a olej z olejového čerpadla prevodovky tlakom zatlačí príslušné mechanizmy a lamelové spojky konkrétneho planétového súkolia. Uvoľnením brzdy vozidla sú sily voľnobežných otáčok motora prenášané pomocou hydrodynamického meniča cez príslušné planétové súkolie na výstupný hriadeľ do diferenciálu poháňanej nápravy, čo má za následok, že vozidlo sa začne pomaly pohybovať vpred. Obdobná situácia nastáva pri polohe R, ale vozidlo sa pohybuje smerom vzad. So stúpajúcimi otáčkami produkuje čerpadlo vyšší tlak, čo znamená prenos väčšieho momentu ďalej na prevodovku. Zvýšený tlak je spolu s polohou akcelerátora vyhodnocovaný riadiacou elektronikou a vo vhodnom okamžiku plynule spojí lamelovými spojkami ďalšie planétové súkolie – zaradí ďalší stupeň alebo podľa potreby preradí na predchádzajúce planétové súkolie alebo podľa potreby zostane v aktuálnom stave.

Riadiaca jednotka prevodovky v spolupráci s riadiacou jednotkou motora a ďalšími snímačmi neustále vyhodnocuje jazdnú situáciu, typ vodiča a podľa toho upravuje činnosť prevodovky. K dispozícii sú tak viaceré jazdné režimy.

Prevodovka ZF 6HP26 (obrázok prevzatý z: cs.wikipedia.org)

Kick-down –  plný plyn. Úplným zošliapnutím akcelerátora (napr. pri predbiehaní), ak je to možné, prebehne podradenie o jeden alebo viac rýchlostných stupňov. Zaradený prevodový stupeň je vždy vytáčaný podľa možností k čo najvyšším otáčkam motora, aby sa zlepšilo zrýchlenie vozidla. Riadiaca elektronika prevodovky vyhodnocuje polohu akcelerátora a ak dostane signál zo spínača, ktorý je na konci dráhy pedálu, aktivuje sa tzv. kick-down. Pomocou elektronicky ovládaného ventilu sa uvedú do činnosti určité mechanické časti radiaceho modulu v prevodovke, čo má za následok spomínané podradenie a vytáčanie motora do vysokých otáčok.

Jazda z kopca. V tomto prípade vyhodnocuje riadiaca jednotka polohu akcelerátora – vyšliapnutý pedál a charakter otáčok motora.  Ak otáčky stúpajú, akcelerátor je vyšliapnutý a vodič stláča brzdový pedál, vyhodnotí riadiaca jednotka prevodovky tento stav ako jazdu dole kopcom. Následne vydá príkaz na podradenie, aby bolo možné lepšie využiť brzdný účinok motora. Pri zošliapnutí akcelerátora sa tento proces zruší a radenie prebieha klasicky zospodu nahor.

Jazda do kopca. Cieľom je zvoliť optimálne pásmo otáčok – blízko maxima krútiaceho momentu a zamedzenie striedavého radenia medzi dvoma rýchlostnými stupňami.

Náhle vyšliapnutie plynového pedála. V prípade ak vodič ustálene akceleruje – rovnomerne stláča akcelerátor a následne náhle povolí nohu z akcelerátora. Pri rýchlom uvoľňovaní plynu ponechá riadiaca jednotka zaradený rýchlostný stupeň, aby sa získal zodpovedajúci brzdný účinok motora. Tento proces je alternatívou vyšliapnutia spojky pri manuálnych prevodovkách.

Konštantná jazda. Pri ustálenej jazde volí riadiaca jednotka čo najoptimálnejší prevodový stupeň optimalizujúc spotrebu.

Rozpoznanie zníženej adhézie kolies s vozovkou (napr. sneh, blato, atď). Riadiaca jednotka zvolí program radenia, ktorý redukuje jazdný výkon a naviac je pri rozbiehaní použitý vyšší rýchlostný stupeň. Riadiaca jednotka okrem snímania vonkajšej teploty neustále monitoruje aj počet otáčok kolies poháňanej nápravy s počtom otáčok kolies nepoháňanej nápravy.

Jazda zákrutou. Pri rýchlej jazde v zákrute sa zvyčajne nepreraďuje na vyššiu rýchlosť, aby sa zamedzilo nežiadúcim reakciám vozidla na zmenu prenosu krútiaceho momentu na kolesá.

Interlock. Tento pojem znamená, že kľúčik zapaľovania môže byť vytiahnutý zo zámku len vtedy, ak sa nachádza radiaca páka v polohe “P”. To je uskutočnené buď elektromagneticky cez EGS alebo pri starších typoch mechanicky pomocou oceľového lanka. Tým je zamedzený rozjazd vozidla po vytiahnutí kľúča zo zapaľovania.

Shiftlock. Po naštartovaní možno radiacou pákou pohnúť voličom radenia z polohy “P” (parkovanie) alebo “N” (neutrál ) len vtedy, ak je zároveň zošliapnutá nožná brzda. Tým sa zamedzí nechcenému rozbehnutiu vozidla.

Najdôležitejšie časti automatickej prevodovky

Parkovacia západka. Pri prevodovkách vybavených hydrodynamickým meničom momentu nie je možné zaistiť odstavené vozidlo proti pohybu zaradením rýchlostného stupňa. Na zaistenie vozidla sa tak používa špeciálna parkovacia západka. Jedná sa o koleso vyrobené zo železa, ktoré obsahuje pravidelné výrezy, do ktorých zapadá špeciálny zub, ktorý prevodovku a tým aj vozilo zablokuje proti pohybu. Parkovacia západka je aktivovaná zaradením voliča do polohy P.

Zubové čerpadlo. Olej v automatickej prevodovke neslúži len na mazanie (ako tomu je v prípade manuálnych prevodoviek), ale je aj pracovným médiom pre hydrodynamický menič a automatické radenie. Z tohto dôvodu je potrebné olejové čerpadlo, ktoré zabezpečí cirkuláciu oleja v prevodovke. Najčastejšie sa používa zubové čerpadlo, ktoré sa väčšinou nachádza medzi hydrodynamickým meničom a planétovou prevodovkou. Olejové čerpadlo je poháňané priamo od hydrodynamického meniča, čo znamená, že jeho otáčky sú rovnaké, ako otáčky motora. Olejové čerpadlo je navrhnuté tak, aby aj vo voľnobežných otáčkach motora vytváralo tlak na dostatočné mazanie všetkých potrebných častí prevodovky. Olejové čerpadlo nasáva olej cez olejový filter, pričom veľkosť pracovného tlaku čerpadla sa zvyčajne pohybuje na úrovni 2-3 MPa. Tento tlak je následne upravovaný regulačnými ventilmi pre konkrétne časti prevodovky (napr. mazací tlak sa pohybuje na úrovni 0,3 až 0,6 MPa, radiaci tlak 0,1 až 1,2 MPa, atď). Veľkosť pracovného tlaku čerpadla je kontrolovaná regulačným ventilom pracovného tlaku. Prebytočný olej je pri vyšších otáčkach odvádzaný späť do systému. V olejovej vani sa zhromažďuje olej, ktorý priteká z odtoku jednotlivých ventilov a z mazacích miest automatickej prevodovky. Prevodový olej preteká aj cez chladič, ktorý je zvyčajne prepojený na okruh chladiacej kvapaliny.

Riadiaca jednotka prevodovky ovláda činnosť prevodovky na základe informácií z rôznych snímačov a spínačov. Riadiaca jednotka prevodovky komunikuje a vysiela signály v súčinnosti s riadiacou jednotkou motora. Týmto spojením sa prenášajú informácie ovplyvňujúce činnosť motora napríklad pri preraďovaní, aby bolo čo najplynulejšie. Riadiaca jednotka prevodovky je napríklad spojená aj s riadiacou jednotkou klimatizácie. Pri aktivácii spínača kick-down dôjde k niekoľko sekundovému rozpojeniu elektromagnetickej spojky kompresoru klimatizácie, aby motor dodával čo najvyšší výkon potrebný na akceleráciu vozidla.

Prehľad najhlavnejších snímačov a spínačov potrebných pre správne fungovanie automatickej prevodovky:

• potenciometer škrtiacej klapky,
• snímač otáčok motora a prevodovky,
• snímač rýchlosti,
• spínač brzdových svetiel,
• spínač pohybu pedálu akcelerácie – kick-down,
• snímač teploty oleja v automatickej prevodovke.

Premosťovacia spojka. Jej úlohou je znižovať straty a tým aj znižovať spotrebu paliva. Ako je známe, účinnosť hydrodynamického meniča klesá so stúpajúcimi otáčkami. Na príčine sú hlavne tepelné straty – preklz prúdiacej kvapaliny (oleja). Aby sa straty hydrodynamického meniča oproti klasickej mechanickej prevodovke čo najviac eliminovali, býva hydrodynamický menič tzv. vyradený z činnosti premosťovacou spojkou, ktorá je integrovaná v skrini meniča. Premosťovacia spojka je spojená s hriadeľom turbínového kolesa. Spojka mechanicky prepojí čerpadlové koleso s turbínovým kolesom a nedochádza k stratám prúdiacej kvapaliny v meniči. Zvyšuje sa tak rýchlosť vozidla pri nižšej spotrebe paliva. K premosteniu meniča momentu (a tým vlastne jeho vyradenie z chodu) dochádza v určitých jazdných situáciách, napríklad ustálená jazda vyššou rýchlosťou. K zopnutiu spojky dochádza elektro-hydraulicky cez elektromagnetický ventil, pričom impulz na aktiváciu je vydaný riadiacou jednotkou automatickej prevodovky. Spojka sa rozpája pri nižších rýchlostiach alebo keď riadiaca jednotka na základe jazdných podmienok vyhodnotí vhodné podmienky na jej rozpojenie. Spojka obsahuje po obvode torzné tlmiče, ktoré eliminujú – znižujú torzné kmitanie motora počas mechanického zopnutia spojky, aby sa tieto neprenášali ďalej na ostatné diely prevodovky alebo na diely pripojené k prevodovke.

Pre vyradenie hydrodynamického meniča z chodu sa zohľadňujú nasledujúce vstupné veličiny:

• ovládanie a chod akcelerátora,
• funkcia radenia prevodovky,
• stav zaťaženia motora,
• teplota motora,
• teplota prevodového oleja.

Lamelové spojky a brzdy. Patria medzi radiace prvky automatickej prevodovky. Slúžia na to, aby radenie prebiehalo bez prerušenia prenosu sily od motora na hnacie kolesá.

Planétová prevodovka

Planétová prevodovka je súčasťou celku automatickej prevodovky. Z turbíny hydrodynamického meniča sa krútiaci moment prenáša do prevodovej časti a odtiaľ cez vonkajší prevodový hriadeľ do diferenciálu hnacej nápravy. Ak sú otáčky motora príliš vysoké (vrátane čerpadla oleja), aktivuje sa mechanizmus radiaceho bloku, ktorý v prevodovej časti zaradí vyšší stupeň, čo má za následok zníženie otáčok čerpadla. Vďaka pružnosti hydraulického prenosu sily motora sa otáčky čerpadla a motora neznížia okamžite, ale v priebehu niekoľkých stoviek milisekúnd až sekundy. Výhodou je, že motor po celý čas zmeny prevodu je v zábere, na rozdiel od manuálnej prevodovky, kde pri preraďovaní dochádza k prerušeniu sily motora z dôvodu stlačenia spojkového pedálu.

Jednoduchá sada planétových kolies sa skladá z:

• centrálneho kolesa,
• kolies s vnútorným ozubením,
• planétových kolies,
• ramena planétového prevodu.

Planétové kolesá sú uložené so svojimi osami v ramene planétových kolies. Odvaľujú sa po vnútornom ozubení kolesa s vnútorným ozubením a na vonkajšom ozubení centrálneho kolesa. Všetky ozubené kolesá sú neustále v zábere. Centrálne koleso, koleso s vnútorným ozubením alebo rameno planétového prevodu môžu byť poháňané alebo brzdené. Výstup prebieha buď cez koleso s vnútorným ozubením alebo cez rameno planétového prevodu. Rôznych prevodov sa dosahuje tým, že sa poháňa buď centrálne koleso, koleso s vnútorným ozubením alebo rameno planétového prevodu. Pritom musí byť vždy jedna nepoháňaná časť pevne zabrzdená. Výstup prebieha cez časť prevodovky, ktorá nie je ani poháňaná ani brzdená. Je možných 5 prevodových stupňov v rovnakom a 2 prevodové stupne v obrátenom smere otáčania.

Výhody planétových prevodoviek:

• Rýchlostné stupne možno radiť bez prerušenia krútiaceho momentu motora.
• Menšie nároky na priestor, vďaka kompaktnej konštrukcii.
• Menšie sily na zuby, pretože krútiaci moment je rozdelený na viac ozubených kolies.
• Tichý chod, pretože zaberajú stále všetky ozubené kolesá.

Planétové prevodovky sa okrem automatických prevodoviek používajú aj ako rozdeľovacie prevodovky v automobiloch s pohonom oboch náprav, ako skupinové prevodovky – hybridné vozidlá alebo v štartéroch spaľovacích motorov.

Diferenciál a rozvodovka

Diferenciál sa nachádza v telese automatickej prevodovky, ale má svoju vlastnú olejovú komoru, oddelenú od planétovej prevodovky. Utesnenie je realizované zväčša podperným krúžkom ložiska s tesniacim krúžkom na hriadeli vloženého prevodu. Na mazanie diferenciálu sa zvyčajne používa iný druh oleja ako v planétovej prevodovke. Olej diferenciálu tak nie je súčasťou olejového okruhu automatickej prevodovky. Z planétovej prevodovky sa krútiaci moment prenáša na kĺbové hriadele cez hriadeľ vloženého prevodu. Diferenciál býva zväčša klasického prevedenia s veľkými a malými kužeľovými kolesami. Uchytený je na kužeľových ložiskách. Spojenie na kĺbové hriadele je cez prírubu kĺbového hriadeľa, ktorá vychádza z diferenciálu.

Hydraulický blok

Hydraulický blok je umiestnený najčastejšie na spodnej časti automatickej prevodovky. Má na starosti spolu s riadiacou jednotkou prevodovky radenie jednotlivých prevodov a taktiež usmerňovanie toku prevodového oleja do jednotlivých častí prevodovky. Hydraulický blok tak zaisťuje aj mazanie ozubených kolies alebo uzavretie hydrodynamického meniča spojkou. Po konštrukčnej stránke sa hydraulický blok skladá z rôznych kanálikov a tlakových ventilov, cez ktoré prúdi prevodový olej podľa pokynov riadiacej jednotky, čo má za následok spájanie alebo rozpájanie jednotlivých lamelových spojok planétových kolies, uvádzanie do pohybu potrebných mechanizmov a ostatných častí prevodovky.

Hydrodynamický menič

Základnou úlohou hydrodynamického meniča je meniť a prenášať krútiaci moment motora, umožniť mäkký rozjazd vozidla bez spojky a tlmiť torzné kmitanie motora. Hydrodynamický menič sa nachádza v skrini automatickej prevodovky a skladá sa z nasledovných častí: 

• čerpadlové koleso,
• turbínové koleso,
• rozvádzač – stator (s voľnobežkou),
• premostenie priameho záberu – premosťovacia spojka.

Čerpadlové koleso, turbínové koleso a rozvádzacie koleso sú v tvare zakrivených lopatkových kolies a nachádzajú sa v uzavretej skrini meniča naplnenej prevodovým olejom. Na obvode meniča je ozubený veniec pre štartér. Hydrodynamický menič je prakticky nerozoberateľný, je zvarený z dvoch polovíc vonkajšieho plášťa, a tak nemožno vnútorné diely samostatne vyberať a opravovať.

Popis činnosti hydrodynamického meniča

Čerpadlové koleso je poháňané kľukovým hriadeľom priamo od motora. Čerpadlovým kolesom je poháňané aj olejové čerpadlo. Zabezpečuje, aby bol v meniči vytvorený plniaci tlak väčšinou cca 0,3 až 0,4 MPa a aby prevodový olej cirkuloval cez regulačný ventil, chladič oleja a nádržku v olejovom okruhu. Plniaci tlak hydrodynamického meniča krútiaceho momentu zabraňuje tvorbe bublín (kavitácii), ktorá zhoršuje účinnosť prenosu krútiaceho momentu. Okrem nižšej účinnosti môžu bubliny poškodiť lopatky čerpadlového kolesa, turbínového kolesa a rozvádzacieho kolesa.

Pri rozbiehaní vozidla sa točí čerpadlové koleso otáčkami motora. Prevodový olej následne prúdi pomocou rôznych lopatiek, drážok a kanálikov smerom na lopatky turbínového kolesa. Odovzdáva im svoju kinetickú energiu, čím turbínové koleso roztáča. Keď sa čerpadlo otáča rýchlejšie ako turbína (pri rozbehu), prúd oleja pôsobí na koleso statora tak, že voľnobežka je zablokovaná a stator je v pokoji. V tomto prípade dochádza k násobeniu krútiaceho momentu. Akonáhle sa otáčky turbíny priblížia otáčkam čerpadla, začne sa spolu s turbínou a čerpadlom otáčať aj stator. Prestane sa potom násobiť krútiaci moment a menič sa chová ako klasická kvapalinová spojka. Podľa prevedenia meniča môže byť krútiaci moment motora pri rozjazde zosilnený na 1,9 až 4 – násobok. Maximálna účinnosť hydrodynamického meniča krútiaceho momentu je približne 97%, pričom vzniká preklz asi 3%.

Vlastnosti hydrodynamického meniča krútiaceho momentu

• Nedochádza k mechanickému opotrebovaniu.
• Zabezpečuje mäkký rozjazd bez tzv. cuknutia.
• Zosilnenie krútiaceho momentu sa automaticky a plynule prispôsobí príslušnej jazdnej situácii.
• Pri začiatku rozbiehania je zosilnenie krútiaceho momentu maximálne.
• Rázy krútiaceho momentu a torzné kmitanie motora sú tlmené hydraulickým olejom.
• Menšie nároky na priestor vďaka kompaktnej konštrukcii.
• Tichý chod.
• Nižšia účinnosť oproti mechanickému prenosu výkonu.
• Stály pohon olejového čerpadla znižuje celkovú účinnosť.
• Vyššia cena.

 

Účinnosť rôznych typov prevodoviek

CVT s kovovým remeňom alebo reťazou	90-97%
Polotoroidná CVT	70-94%
Samočinná (automatická) päťstupňová	86%
Mechanická s ručným radením	97%

Náplň – prevodový olej pre automatické prevodovky

Prevodový olej plní v automatickej prevodovke viaceré úlohy. Slúži na prenos sily, ako mazivo prevodov, ložísk a kotúčov spojky, v regulačnom mechanizme zasa ako hydraulická kvapalina a netreba zabudnúť ani na funkciu odvodu tepla z namáhaných súčastí prevodovky. Na splnenie všetkých týchto funkcií je potrebné veľmi kvalitné mazivo, ktoré nesie názov ATF (z anglického Automatic Transmission Fluid). Napriek určitým štandardom, ktoré musia oleje spĺňať, majú výrobcovia automatických prevodoviek svoje špecifické požiadavky, podľa ktorých sa určuje vhodnosť konkrétneho oleja pre konkrétnu prevodovku. Inými slovami, olej je mimoriadne dôležitá časť v prevodovke, a preto výrobcovia odporúčajú či skôr presadzujú svoju špecifikáciu na mazivo-prevodový olej.

Jedným dychom treba dodať, že požiadavky na prevodové oleje sa neustále zvyšujú. Medzi najvýraznejšie patrí úspora paliva, čo vedie k znižovaniu viskozity ATF. Okrem úspory paliva sú kladené vyššie nároky aj na postupné znižovanie rozmerov, servisných nákladov a naopak zvyšovanie podávaných výkonov. To všetko vedie aj k rastúcim požiadavkám na vlastnosti ATF. Donedávna bola zaužívaná špecifikácia DEXRON III / MERCON V, ktorá plnila úlohu všeobecnej špecifikácie olejov vhodných pre viac typov automatických prevodoviek. Špecifikácia DEXRON patrí General Motors, MERCON patrí Fordu. Existujú aj ďalšie špecifikácie ako napr. Allison C – 4, DaimlerChrysler Mopar ATF3 + a 4 + , Leyland E85, atď. Tieto špecifikácie sú používané pre vozidlá jazdiace v Severnej Amerike, Európe a Ázii. Okrem týchto základných špecifikácii existujú aj ďalšie špecifikácie napr. pre úžitkové vozidlá či mechanizmy (ZF TE – ML – 14 , Voith G1363 , Caterpillar TO – 4 a mnohé ďalšie). Neustále sa zvyšujúce požiadavky na automatické prevodovky viedli aj k vývoju rôznych typov ATF. Celosvetovo je ich niekoľko desiatok typov, čo značne znepriehľadňuje situáciu na trhu. V našich končinách patria v súčastnosti medzi najznámejšie nasledovné špecifikácie:

• GM DEXRON: GM DEXRON II, MID, IIE, IIIF, IIIG, V, VI – olej pre rôzne typy prevodoviek od viacerých výrobcov.
• FORD MERCON – špecifikácia pre automobily Ford.
• JASO M315 – špecifikácia pre japonských výrobcov automobilov.
• MAN 339 – špecifikácia doplnená o ďalší údaj – type A odpovedá suffix A, type D zodpovedá DEXRON II, type F zodpovedá DEXRON III.
• ZF TE-VM 14 – podskupiny a, b, c, d líšiace sa vlastnosťami oleja a servisným intervalom.
• Voith G607 – schválenie pre prevodovky VOITH.
• MB 236 – schválenie pre automobily MB.

Výmena náplne – prevodového oleja

Ak chcete zachovať čo najdlhšie správnu funkciu automatickej prevodovky, je potrebný aj pravidelný a kvalitný servis. Inými slovami, treba v určitých intervaloch vymeniť olejovú náplň automatickej prevodovky, ktorú vykoná odborne zdatný mechanik. Rozhodne netreba veriť optimistickým informáciám o doživotnej náplni, ktoré sa neraz dočítame aj v reklamných materiáloch výrobcov automobilov. Olejovú náplň treba meniť z dôvodu čistoty, poklesu ochranných-konzervačných vlastností, ale najmä tepelného opotrebenia. Väčšinu porúch (niektoré zdroje uvádzajú až 80%) automatických prevodoviek má na svedomí práve znehodnotená – opotrebovaná olejová náplň. Je pravdou, že s tzv. doživotnou náplňou vydrží automat spravidla 150 000 – 200 000 km (niekedy aj viac) bez väčších ťažkostí, ak by sa však pravidelne menila olejová náplň, životnosť by bola s najväčšou pravdepodobnosťou podstatne lepšia. Väčšinou už od hranice 100 000 km sa začínajú prejavovať v prevodovke nadmerné opotrebenia a ostatné škody, ktoré by sa dali včasnou výmenou oleja výrazne eliminovať.

Prevodový olej je v moderných prevodovkách namáhaný najmä tepelne. Tepelné namáhanie vzniká hlavne vnútorným trením pri vírení vo vnútri hydrodynamického meniča, trením na spojkových doskách, či trením na pásových brzdách. Normálna pracovná teplota prevodového oleja sa pohybuje okolo 80 °C. Pri takýchto prevádzkovo ideálnych podmienkach sa pohybuje životnosť oleja okolo 150 000 km. Ťahaním prívesov, častejšou jazdou v meste, dynamickou jazdou a podobne sa ale životnosť oleja výrazne znižuje. Vo všeobecnosti sa udáva, že dlhodobejšia záťaž zvyšujúca prevádzkovú teplotu len 10 °C, znižuje životnosť oleja až o polovicu. Dôsledkom nadmerného tepelného opotrebenia oleja je tvorba oxidačných produktov, kalov a páchnutie oleja po spálenine. Postupom času sa na vnútorných povrchoch dielov prevodovky začnú vytvárať rôzne nežiadúce usadeniny. Tieto usadeniny obmedzujú funkčnosť regulačných ventilov, ale zhoršujú účinnosť aj spojkových lamiel, bŕzd a spôsobujú zvýšené opotrebenie ďalších mechanicky namáhaných častí prevodovky. Spomenúť treba aj opotrebovaný olej, ktorý už nemá dostatočné ochranné a konzervačné vlastnosti, potrebné pre správnu funkciu tesnenia a gufier v prevodovke, cez ktoré začne postupne presakovať-unikať olej.

Kedy a ako meniť prevodový olej

Niektorí výrobcovia udávajú interval výmeny 60 000 resp. 90 000 km. V tomto prípade je všetko jasné a olej je potrebné v presne stanovenom intervale vymeniť. V prípade tzv. doživotnej náplne sa odporúča vymeniť olej po 100 000 km, najneskôr však po 150 000 km. Každý ďalší interval výmeny prevodového oleja sa odporúča po 60 000 km pri bežnom jazdení, resp. 40 000 km pri zvýšenom zaťažení vozidla (ťahanie prívesov, dynamické jazdenie, prevažujúca mestská premávka a pod). Výmenu a výber vhodného prevodového oleja rozhodne treba zveriť odborníkom. Výmena prevodového oleja je totiž pomerne náročná vec. Z mnohých prevodoviek možno vypustiť napríklad len polovicu olejovej náplne a následne je nutné aj niekoľkonásobne nariediť starý olej novým. Taktiež ak sa už objavili problémy spôsobené opotrebovaným olejom, rozhodne netreba situáciu riešiť spôsobom, vymeníme nový a je po probléme. Nová kvapalina svojimi aditívami rozpustí všetky kaly a nečistoty vo vnútri prevodovky a situácia sa ešte viac zhorší alebo úplne znefunkční prevodovku.

Často krát prevodovka štrajkuje práve z dôvodu zanesenia rôznymi nečistotami. Pokiaľ nedošlo k úplnému zaneseniu a vytvrdnutiu týchto usadenín, je veľká šanca prevodovku pomerne lacno “opraviť” kvalifikovaným preplachom. Pri takýchto znehodnotených náplniach a štrajkujúcej prevodovke sa nikdy nesmie všetko vypustiť naraz. Detergenty a ďalšie aditíva je potrebné dodávať postupne, aby nedošlo k úplnému upchatiu kanálov a ventilov. Preplach zanesenej prevodovky treba robiť postupne. Samozrejme je treba používať olej a prísady, ktoré nemajú vplyv na gumové a plastové diely prevodovky ani na diely z medi a pod. Taktiež nesmú peniť, inak tiež hrozí poškodenie prevodovky. Až po kvalitnom preplachu, ktorý môže byť niekoľkostupňový je možné naliať požadovaný prevodový olej a pustiť vozidlo do ostrej prevádzky. Bežná výmena prevodového oleja sa zvyčajne pohybuje v rozmedzí od 200-350 €.

Zopár tipov ako spolunažívať s automatom, aby čo najdlhšie správne fungoval

Roztlačovanie

Pri vozidlách s automatickou prevodovkou nemožno motor štartovať roztlačovaním alebo rozťahovaním vozidla. Na zaradenie rýchlostného stupňa je potrebný určitý tlak v systéme a ten vytvára čerpadlo len pri bežiacom motore. Prenos energie z kolies roztlačovaného vozidlá na motor tak nie je možné.

Ťahanie – vlečenie vozidla

Ťahať vozidlo s automatickou prevodovkou je za určitých okolností možné. Volič musí byť v polohe N a neodporúča sa ísť vyššou rýchlosťou ako 50 km/h na vzdialenosť nie dlhšiu ako 50 km. Na dlhšie vzdialenosti je lepšie si privolať odťah. Pri ťahaní na väčšiu vzdialenosť musí byť vozidlo vpredu zdvihnuté. Ak totiž nepracuje motor, nepracuje ani olejové čerpadlo, rotujúce časti prevodovky nie su dostatočne mazané, a tak môže na dlhšej vzdialenosti dôjsť k ich poškodeniu.

Čo automatickým prevodovkám najviac neprospieva

Napriek tomu, že výrobcovia sa v posledných rokoch snažia vyrábať svoje prevodovky čo najviac odolné voči nesprávnemu zaobchádzaniu, stále existujú spôsoby ako prevodovke skrátiť životnosť či rovno ju poškodiť. Najmä pri starších typoch je veľmi rizikové zaradiť volič do polohy P alebo preraďovať smer jazdy, ak vozidlo ešte nezastavilo. Bez ohľadu na modernosť prevodovky je veľmi škodlivé snažiť sa o pískavé pretáčanie kolies pri rozjazdoch tak, že v polohe N sa vytočí motor a presunie sa volič do polohy D. Nevhodné sú aj časté presuny voliča medzi režimami D a R – tzv. rozhúpanie, napríklad pri snahe vyslobodiť sa ak vozidlo zapadlo do blata či do snehu.

Diskutabilný je aj častý presun voliča do polohy N za jazdy, takzvane vyraďovanie na neutrál. Pri vyraďovaní na neutrál a následnom opätovnom zvolení jazdného režimu za jazdy dochádza k pomerne výrazným zmenám hydraulického tlaku v prevodovke. Konkrétne v časti rýchlostného stupňa, z ktorého sa vyradilo a do ktorého sa po presune z neutrálu za jazdy opäť prevodovka vráti. Pomerne zanedbateľná úspora tak rozhodne nevyrovná skrátenie životnosti danej skupiny, obzvlášť ak sa takéto vyraďovanie často používa. Podobne to platí aj pri dojazdoch a státí na križovatke. Odporúča sa nevyraďovať, o všetko sa postará inteligentná riadiaca jednotka. Životnosť prevodovky značne ovplyvňuje aj príliš dynamická jazda s dostatočne nezohriatou prevodovkou a taktiež nadmerné zaťažovanie, napríklad častým ťahaním ťažkých prívesov. Ak zvyknete ťahať ťažký príves a prevodovka je vybavená sekvenčným radením, odporúča sa prvé dva stupne zaraďovať manuálne a do automatického režimu D prepnúť až pri vyšších rýchlostiach. Zníži sa tým tepelné namáhanie prevodovky – meniča. Pri častejšom ťahaní ťažkých prívesov sa odporúča demontovať prídavný chladič prevodového oleja, výrazne sa tým predĺži životnosť prevodovky. Pri ťahaní prívesov je však nutné podotknúť fakt, že automat s hydrodynamickým meničom si v tomto smere vedie lepšie ako automatická variátorová prevodovka CVT, ale aj manuálna prevodovka s chúlostivým dvojhmotovým zotrvačníkom.

Podozrivé správanie automatickej prevodovky

• Z prevodovky by nemali vychádzať žiadne podozrivé zvuky.
• Radenie rýchlostí by malo byť hladké a plynulé bez rázov.
• Zaradený rýchlostný stupeň nesmie príliš dlho alebo dokonca trvalo preklzovať.
• Pri konštantnej jazde nesmú otáčky motora kolísať.
• Zmätočné radenie prezrádza chybu v riadiacej jednotke.

25 Life Lessons to Learn from Gautama Buddha.

25 Life Lessons to Learn from Gautama Buddha.

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There are so many beautiful, powerful and life changing lessons I have learned from studying Buddhism and from reading many of Buddha’s quotes. And today I want to share 25 of these beautiful lessons with you.

Here are 25 Life Changing Lessons from Buddha:

01. LOVE HEALS ALL THINGS..

“Hatred does not cease by hatred, but only by love; this is the eternal rule.”

02. IT’S NOT WHAT YOU SAY BUT WHAT YOU DO THAT DEFINES YOU..

“A man is not called wise because he talks and talks again; but if he is peaceful, loving and fearless then he is in truth called wise.”

“A dog is not considered a good dog because he is a good barker. A man is not considered a good man because he is a good talker.”

03. THE SECRET OF GOOD HEALTH IS TO LIVE FULLY IN THE NOW..

“Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment.”

“The secret of health for both mind and body is not to mourn for the past, nor to worry about the future, but to live the present moment wisely and earnestly.”

04. WHO LOOKS INSIDE AWAKENS..

“The way is not in the sky. The way is in the heart.”

05. WORDS HAVE THE POWER TO BOTH HURT AND HEAL..

“Words have the power to both destroy and heal. When words are both true and kind, they can change our world.”

06. LET IT GO AND IT WILL BE YOURS FOREVER..

“You only lose what you cling to.”

07. NO ONE CAN WALK YOUR PATH FOR YOU..

“No one saves us but ourselves. No one can and no one may. We ourselves must walk the path.”

08. HAPPINESS NEVER DECREASES BY BEING SHARED..

“Thousands of candles can be lit from a single candle, and the life of the candle will not be shortened. Happiness never decreases by being shared.”

09. BE KIND TO ALL..

“Resolve to be tender with the young, compassionate with the aged, sympathetic with the striving and tolerant with the weak and wrong. Sometime in your life, you will have been all of these.”

“Have compassion for all beings, rich and poor alike; each has their suffering. Some suffer too much, others too little.”

“Teach this triple truth to all: A generous heart, kind speech, and a life of service and compassion are the things which renew humanity.”

10. DON’T BELIEVE EVERYTHING YOU ARE TOLD TO BELIEVE..

“Do not believe in anything simply because you have heard it. Do not believe in anything simply because it is spoken and rumored by many. Do not believe in anything simply because it is found written in your religious books. Do not believe in anything merely on the authority of your teachers and elders. Do not believe in traditions because they have been handed down for many generations. But after observation and analysis, when you find that anything agrees with reason and is conducive to the good and benefit of one and all, then accept it and live up to it.”

11. AS YOU THINK SO SHALL YOU BE..

“All that we are is the result of what we have thought: it is founded on our thoughts and made up of our thoughts. If a man speak or act with an evil thought, suffering follows him as the wheel follows the hoof of the beast that draws the wagon…. If a man speak or act with a good thought, happiness follows him like a shadow that never leaves him.”

12. LET GO OF FEAR..

“The whole secret of existence is to have no fear. Never fear what will become of you, depend on no one. Only the moment you reject all help are you freed.”

13. THE TRUTH HAS A WAY OF ALWAYS LEAKING OUT..

“Three things cannot be long hidden: the sun, the moon, and the truth.”

14. CONTROL YOUR MIND OR IT WILL CONTROL YOU..

“To enjoy good health, to bring true happiness to one’s family, to bring peace to all, one must first discipline and control one’s own mind. If a man can control his mind he can find the way to Enlightenment, and all wisdom and virtue will naturally come to him.”

“It is a man’s own mind, not his enemy or foe, that lures him to evil ways.”

15. DOUBT SEPARATES. TRUST UNITES..

“There is nothing more dreadful than the habit of doubt. Doubt separates people. It is a poison that disintegrates friendships and breaks up pleasant relations. It is a thorn that irritates and hurts; it is a sword that kills.”

16. NOBODY IS MORE DESERVING OF YOUR LOVE THAN YOU YOURSELF ARE..

“You can search throughout the entire universe for someone who is more deserving of your love and affection than you are yourself, and that person is not to be found anywhere. You, yourself, as much as anybody in the entire universe, deserve your love and affection.”

17. KNOWING OTHERS IS WISDOM, KNOWING YOURSELF IS ENLIGHTENMENT..

“It is better to conquer yourself than to win a thousand battles. Then the victory is yours. It cannot be taken from you, not by angels or by demons, heaven or hell.”

18. SPIRITUALITY ISN’T A LUXURY, IT’S A NECESSITY..

“Just as a candle cannot burn without fire, men cannot live without a spiritual life.”

19. REPLACE JEALOUSY WITH ADMIRATION..

“Do not be jealous of others’ good qualities, but out of admiration adopt them yourself.”

20. LOOK FOR PEACE WITHIN YOURSELF..

“Peace comes from within. Do not seek it without.”

21. LET GO OF ATTACHMENT..

“To live a pure unselfish life, one must count nothing as one’s own in the midst of abundance.”

22. CHOOSE YOUR FRIENDS WISELY..

“An insincere and evil friend is more to be feared than a wild beast; a wild beast may wound your body, but an evil friend will wound your mind.”

23. THERE IS NO WAY TO HAPPINESS. HAPPINESS IS THE WAY..

“There is no path to happiness: happiness is the path.”

24. GIVE UP LABELS..

“In the sky, there is no distinction of east and west; people create distinctions out of their own minds and then believe them to be true.”

25. LOVE. LIVE. LET GO..

“In the end these things matter most: How well did you love? How fully did you live? How deeply did you let go?”

Source: wisdompills.com | Via: wisediaries.com

The 12 Laws Of Karma.

What is Karma? Karma is the Sanskrit word for action. It is equivalent to Newton’s law of ‘every action must have a reaction’. When we think, speak or act we initiate a force that will react accordingly. This returning force maybe modified, changed or suspended, but most people will not be able eradicate it. This law of cause and effect is not punishment, but is wholly for the sake of education or learning.

A person may not escape the consequences of his actions, but he will suffer only if he himself has made the conditions ripe for his suffering. If he were to continue acting in such a way that the retribution cannot come about, because the conditions are not appropriate, then he may postpone the fruition of his karma. If he can suspend it until he is in the spirit world, then he may work at this particular karma in this intermission between death and next life. Or he may wait until another life in which he is more developed so that he can gleaned the educational value of this retribution. Conversely, his life could be so derelict that the blessings due to him cannot fructify until a later date or a subsequent life. All these fall into the category of suspension of karma to a more propitious period or life.



Ignorance of the law is no excuse” whether the laws are man-made or universal. To stop being afraid and to start being empowered in the worlds of karma and reincarnation, here is what you need to know about karmic laws.

The Law of Karma is the Buddhist and Hindu version of the Golden Rule, basically, that what you do to others will return and be done to you. It’s stated in similar terms in almost every religion in the world.

In the East, the law reads (in translation):

“For every event that occurs, another event will follow that was caused by the first, and the second event will be pleasant or unpleasant due to and indirect relation to its cause”

The belief teaches that the person who takes action is responsible for that action, if not in this lifetime, then in future lives. In effect, what you did in your past lives comes forward to your present life and determines the events you experience now.
Buddhism takes these beliefs much deeper, delving into intention andthought as well as spoken words and action. With everything we feel, say, or do, we make choices. Whatever you choose to do produce  ripples that travel through time. Those choices are our karma, good or bad.

Instead of seeing bad karma as punishment for actions in your past lives, you can better understand it as a lesson toward living in Oneness with all people and things. The Law of Karma – as simple as: You reap what you sow – extends from your past lives into your future lives. How you apply it in your present life determines your results.

1: LAW OF NEUTRALITY - Just as the “Law of Gravity” always works to pull things toward the Earth, these “Laws of Karma” apply to all equally, no exceptions. The universe is neutral: there are no favorite ones, there are no cursed ones, there are only divine beings created the Creator and all these divine beings are loved by Creator equally, deeply, and completely.

2: LAW OF AGREEMENT - The most terrible truth that anyone will ever learn while they are on Earth is… that they agreed to come here and to experience all that has, is, and will happen to them. The universe operates under this simple rule: all that happens is by prior agreement based on karmic justice between all the parties involved to balance past karma.

3: LAW OF LESSONS - We reincarnate to learn what is and is not like love. In the worlds of duality, we learn from experiencing polar opposites: “good-bad”, “problem-solution”, etc until we evolve into divine love, joy, and awareness. We walk the divine circle – where there is no saint without a past and no sinner without a future – until we learn our lessons.

4: LAW OF CAUSE & EFFECT - What you have done unto others in past lives or in this one (cause), weaves the karmic agreement of your present and future (effect). Consciously acting from loving kindness to yourself and others instantly reweaves the present and future karmic agreements into greater pathways of empowerment and unfoldment.

5: LAW OF BALANCE - The point of learning lessons is to achieve balance. Imbalances drive your personal cycle of reincarnation. “What you bring hate to, you reincarnate to” is how balance is achieved. For you can only truly understand a thing when you become that thing and cease to judge it, cherish unloving opinions, or harbor unrealistic expectations about it.

 6: LAW OF ATTRACTION - Your consistently repeated thoughts packed with your consistently felt emotions become magnetized and attract similar thoughts packed with emotions to manifest your desires into reality. Whatever thoughts and emotions you focus on the most – with the most intensity and the most time – whether intentionally or unintentionally, becomes your belief-karma. The more you invest in them with your focus, the stronger they become. Your belief-karma generates your thoughts, forms your attitudes, guides your actions, and creates your results.

7: LAW OF CONNECTION - You connect with the people, opportunities, and events necessary to manifest your desires if you allow, believe, and expect it will happen for you. Allowing means you open yourself to let manifestation flow to you by believing what you need to manifest your desires will come to you and by expecting if-when you take consistent and appropriate actions your desires will manifest into reality as you have asked.

8: LAW OF EXPANSION - Since everything in the universe is energy, the universe is always expanding from lower to higher vibrational states. Change and growth are inevitable because energy is always expanding. The universe expands through chaos, reorganization, and order in an endless cycle of change and growth to create continuous improvement.

9: LAW OF UNFOLDMENT
Your internal map of reality is always changing to reflect your personal state of learning and growth. Your map of reality is always being refined into greater levels of truth as your consciousness unfolds. Unfoldment is a gradual process so that you can learn life lessons at your own pace as you reincarnate through time.

10: LAW OF EMPOWERMENT - If you “let whatever happens be ok”, you are accepting the “default” pattern of karma. Empowerment comes from a conscious decision to take control of karma by accepting absolute and total responsibility for your life and by always consciously acting with loving kindness.

11: LAW OF ALL POSSIBILITIES - There is no end to the joy you can experience or to what you can create. For all the power to get what you want comes from within you. Every moment brings with it new possibilities and opportunities for action. Whatever you can dream, you can do, be, or have in the universe of all possibilities… this is your birthright as a divine being.

12: LAW OF LOVE - Karma begins and ends with love. Karma was created to propel you as Soul on a personal journey of reincarnation through the universe. Karma ends when you have perfected yourself in your ability to love unconditionally. The sole purpose of karma and reincarnation is to bring us all to a state of divine love, joy, and awareness.

Source: ttp://www.themindawakened.com/2014/04/the-12-laws-of-karma.html

What is spiritual enlightenment.

What is spiritual enlightenment, a definition
To define spiritual enlightenment, its very hard to explain, as the experience is different for the individual. Spiritual enlightenment has a connection with many talked about subjects, there are many ways to describe it, each one is individual preference but there is one fact which remains the same, which is 'the merging with everything'. Because spiritual enlightenment is rich and complex experience, they are very difficult to define...the better answers come from eastern philosophies, I will make the definions easier to understand.

Spiritual enlightenment in eastern philosophies
Spiritual enlightenment is being free from all the impurities of the mind, example would be free from, lust, anger and cravings. It is a state of inner peace, which is to be content and the end of suffering one faces. Here is a quote by Buddha on Nirvana (a state of enlightenment) " The highest happiness, this is not the temporary sense of happiness or a sense based happiness we feel in everyday life, it is a transcendental bliss attained through enlightenment." The buddha also describes being in nirvana as to being deathlessness (meaning there is no such thing as death) which is the highest spiritual achievement and also the natural result when one follows their life accordance to dharma.

Moving on to liberation - Moksha (Enlightenment)

In Hinduism, liberation happens when one soul(known as atman) understands its identity as one being with everything or with the source of all life known as brahman. In the Hindu scriptures, the bhagavad gita and works of non dualism Advaita Vedanta, affirms the self or super self is formless, beyond being anything, not being or beyond the sense of being touched and awareness. When one achieves Moksha which is the final release from ones temporal conception of the self.

The individual experience

In this video Sadhguru explains his enlightenment.. although enlightenment can be harsh, there are times where it is very pleasant, a experience where you can understand the truth, the oneness with everything.
As you can see Enlightenment described by buddha and in hinduism are very similar, which is to release one self from outwardly lust and being free from the contamination of the mind. It is not a state of happiness you feel throughout life, but rather crumbling away of the untruth and letting go of temporary happiness.

Source: http://www.spiritualunite.com/blog/11396/what-is-spiritual-enlightenment/

Following the Buddha's Footsteps

Following the Buddha's Footsteps
Instilling Goodness School
City of Ten Thousand Buddhas
Talmage, CA 95481
 INTRODUCTION TO BUDDHISM As a child, Siddhartha the Buddha, was troubled by some of the same thoughts that children today have. They wonder about birth and death. They wonder why they get sick and why grandfather died. They wonder why their wishes do not come true. Children also wonder about happiness and the beauty in nature.
Because the Buddha knew what was in the hearts of children and human kind, he taught everyone how to live a happy and peaceful life. Buddhism is not learning about strange beliefs from faraway lands. It is about looking at and thinking about our own lives. It shows us how to understand ourselves and how to cope with our daily problems.
UNIT 1
THE LIFE OF THE BUDDHA
Life in the Palace Buddhism is one of the major religions in the world. It began around 2,500 years ago in India when Siddhartha Gautama discovered how to bring happiness into the world. He was born around 566 BC, in the small kingdom of Kapilavastu. His father was King Suddhodana and his mother was Queen Maya.
Soon after Prince Siddhartha was born, the wise men predicted that he would become a Buddha. When the king heard this, he was deeply disturbed, for he wanted his son to become a mighty ruler. He told Queen Maya, "I will make life in the palace so pleasant that our son will never want to leave."
At the age of sixteen, Prince Siddhartha married a beautiful princess, Yasodhara. The king built them three palaces, one for each season, and lavished them with luxuries. They passed their days in enjoyment and never thought about life outside the palace.
The Four Sights Soon Siddhartha became disillusioned with the palace life and wanted to see the outside world. He made four trips outside the palace and saw four things that changed his life. On the first three trips, he saw sickness, old age and death. He asked himself, "How can I enjoy a life of pleasure when there is so much suffering in the world?"
On his fourth trip, he saw a wandering monk who had given up everything he owned to seek an end to suffering. "I shall be like him." Siddhartha thought.
Renunciation Leaving his kingdom and loved ones behind, Siddhartha became a wandering monk. He cut off his hair to show that he had renounced the worldly lifestyle and called himself Gautama. He wore ragged robes and wandered from place to place. In his search for truth, he studied with the wisest teachers of his day. None of them knew how to end suffering, so he continued the search on his own.
For six years he practiced severe asceticism thinking this would lead him to enlightenment. He sat in meditation and ate only roots, leaves and fruit. At times he ate nothing. He could endure more hardships than anyone else, but this did not take him anywhere. He thought, "Neither my life of luxury in the palace nor my life as an ascetic in the forest is the way to freedom. Overdoing things can not lead to happiness. " He began to eat nourishing food again and regained his strength.
Enlightenment On a full-moon day in May, he sat under the Bodhi tree in deep meditation and said. "I will not leave this spot until I find an end to suffering." During the night, he was visited by Mara, the evil one, who tried to tempt him away from his virtuous path. First he sent his beautiful daughters to lure Gautama into pleasure. Next he sent bolts of lightning, wind and heavy rain. Last he sent his demonic armies with weapons and flaming rocks. One by one, Gautama met the armies and defeated them with his virtue.
As the struggle ended, he realized the cause of suffering and how to remove it. He had gained the most supreme wisdom and understood things as they truly are. He became the Buddha, 'The Awakened One'. From then on, he was called Shakyamuni Buddha.
The Buddha Teaches After his enlightenment, he went to the Deer Park near the holy city of Benares and shared his new understanding with five holy men. They understood immediately and became his disciples. This marked the beginning of the Buddhist community.
For the next forty-five years, the Buddha and his disciples went from place to place in India spreading the Dharma, his teachings. Their compassion knew no bounds, they helped everyone along the way, beggars, kings and slave girls. At night, they would sleep where they were; when hungry they would ask for a little food.
Whenever the Buddha went, he won the hearts of the people because he dealt with their true feelings. He advised them not to accept his words on blind faith, but to decide for themselves whether his teachings are right or wrong, then follow them. He encouraged everyone to have compassion for each other and develop their own virtue, "You should do your own work, for I can teach only the way."
He never became angry or impatient or spoke harshly to anyone, not even to those who opposed him. He always taught in such a way that everyone could understand. Each person thought the Buddha was speaking especially for him. The Buddha told his followers to help each other on the Way. Following is a story of the Buddha living as an example to his disciples.
Once the Buddha and Ananda visited a monastery where a monk was suffering from a contagious disease. The poor man lay in a mess with no one looking after him. The Buddha himself washed the sick monk and placed him on a new bed. Afterwards, he admonished the other monks. "Monks, you have neither mother nor father to look after you. If you do not look after each other, who will look after you? Whoever serves the sick and suffering, serves me."
                                                                        The Last Years
Shakyamuni Buddha passed away around 486 BC at the age of eighty. Although he has left the world, the spirit of his kindness and compassion remains.
The Buddha realized that that he was not the first to become a Buddha. "There have been many Buddhas before me and will be many Buddhas in the future," The Buddha recalled to his disciples. "All living beings have the Buddha nature and can become Buddhas." For this reason, he taught the way to Buddhahood.
The two main goals of Buddhism are getting to know ourselves and learning the Buddha's teachings. To know who we are, we need to understand that we have two natures. One is called our ordinary nature, which is made up of unpleasant feelings such as fear, anger, and jealousy. The other is our true nature, the part of us that is pure, wise, and perfect. In Buddhism, it is called the Buddha nature. The only difference between us and the Buddha is that we have not awakened to our true nature.
Unit 2
BASIC TEACHINGS OF THE BUDDHAChapter 1
THE THREE UNIVERSAL TRUTHS One day, the Buddha sat down in the shade of a tree and noticed how beautiful the countryside was. Flowers were blooming and trees were putting on bright new leaves, but among all this beauty, he saw much unhappiness. A farmer beat his ox in the field. A bird pecked at an earthworm, and then an eagle swooped down on the bird. Deeply troubled, he asked, "Why does the farmer beat his ox? Why must one creature eat another to live?"
During his enlightenment, the Buddha found the answer to these questions. He discovered three great truths. He explained these truths in a simple way so that everyone could understand them.
1. Nothing is lost in the universe
The first truth is that nothing is lost in the universe. Matter turns into energy, energy turns into matter. A dead leaf turns into soil. A seed sprouts and becomes a new plant. Old solar systems disintegrate and turn into cosmic rays. We are born of our parents, our children are born of us.
We are the same as plants, as trees, as other people, as the rain that falls. We consist of that which is around us, we are the same as everything. If we destroy something around us, we destroy ourselves. If we cheat another, we cheat ourselves. Understanding this truth, the Buddha and his disciples never killed any animal.
2. Everything Changes
The second universal truth of the Buddha is that everything is continuously changing. Life is like a river flowing on and on, ever-changing. Sometimes it flows slowly and sometimes swiftly. It is smooth and gentle in some places, but later on snags and rocks crop up out of nowhere. As soon as we think we are safe, something unexpected happens.
Once dinosaurs, mammoths, and saber-toothed tigers roamed this earth. They all died out, yet this was not the end of life. Other life forms like smaller mammals appeared, and eventually humans, too. Now we can even see the Earth from space and understand the changes that have taken place on this planet. Our ideas about life also change. People once believed that the world was flat, but now we know that it is round.
3. Law of Cause and Effect
The third universal truth explained by the Buddha is that there is continuous changes due to the law of cause and effect. This is the same law of cause and effect found in every modern science textbook. In this way, science and Buddhism are alike.
The law of cause and effect is known as karma. Nothing ever happens to us unless we deserves it. We receive exactly what we earn, whether it is good or bad. We are the way we are now due to the things we have done in the past. Our thoughts and actions determine the kind of life we can have. If we do good things, in the future good things will happen to us. If we do bad things, in the future bad things will happen to us. Every moment we create new karma by what we say, do, and think. If we understand this, we do not need to fear karma. It becomes our friend. It teaches us to create a bright future.
The Buddha said,
"The kind of seed sown
 will produce that kind of fruit.
 Those who do good will reap good results.
 Those who do evil will reap evil results.
 If you carefully plant a good seed,
 You will joyfully gather good fruit."
                                    Dhammapada
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Chapter 2
THE FOUR NOBLE TRUTHS Once there was a woman named Kisagotami, whose first-born son died. She was so stricken with grief that she roamed the streets carrying the dead body and asking for help to bring her son back to life. A kind and wise man took her to the Buddha.
The Buddha told her, "Fetch me a handful of mustard seeds and I will bring your child back to life." Joyfully Kisagotami started off to get them. Then the Buddha added, "But the seeds must come from a family that has not known death."
Kisagotami went from door to door in the whole village asking for the mustard seeds, but everyone said, "Oh, there have been many deaths here", "I lost my father", I lost my sister". She could not find a single household that had not been visited by death. Finally Kisagotami returned to the Buddha and said, "There is death in every family. Everyone dies. Now I understand your teaching."
The Buddha said, "No one can escape death and unhappiness. If people expect only happiness in life, they will be disappointed."
Things are not always the way we want them to be, but we can learn to understand them. When we get sick, we go to a doctor and ask:

• What's wrong with me?
• Why am I sick?
• What will cure me?
• What do I have to do get well?

The Buddha is like a good doctor. First a good doctor diagnoses the illness. Next he finds out what has caused it. Then he decides what the cure is. Finally he prescribes the medicine or gives the treatment that will make the patient well again.

The Four Noble Truths 1. There is Suffering Suffering is common to all.
2. Cause of Suffering We are the cause of our suffering.
3. End of Suffering Stop doing what causes suffering.
4. Path to end Suffering Everyone can be enlightened.

1. Suffering: Everyone suffers from these thing
    Birth- When we are born, we cry.
    Sickness- When we are sick, we are miserable.
    Old age- When old, we will have ache and pains and find it hard to get around.
    Death- None of us wants to die. We feel deep sorrow when someone dies.
Other things we suffer from are:
    Being with those we dislike,
    Being apart from those we love,
    Not getting what we want,
   All kinds of problems and disappointments that are unavoidable.



The Buddha did not deny that there is happiness in life, but he pointed out it does not last forever. Eventually everyone meets with some kind of suffering. He said:
"There is happiness in life,
happiness in friendship,
happiness of a family,
happiness in a healthy body and mind,
...but when one loses them, there is suffering."
                                              Dhammapada
2. The cause of suffering
The Buddha explained that people live in a sea of suffering because of ignorance and greed. They are ignorant of the law of karma and are greedy for the wrong kind of pleasures. They do things that are harmful to their bodies and peace of mind, so they can not be satisfied or enjoy life.
For example, once children have had a taste of candy, they want more. When they can't have it, they get upset. Even if children get all the candy they want, they soon get tired of it and want something else. Although, they get a stomach-ache from eating too much candy, they still want more. The things people want most cause them the most suffering. Of course, there are basic things that all people should have, like adequate food, shelter, and clothing. Everyone deserve a good home, loving parents, and good friends. They should enjoy life and cherish their possessions without becoming greedy.
3. The end of suffering
To end suffering, one must cut off greed and ignorance. This means changing one's views and living in a more natural and peaceful way. It is like blowing out a candle. The flame of suffering is put out for good. Buddhists call the state in which all suffering is ended Nirvana. Nirvana is an everlasting state of great joy and peace. The Buddha said, "The extinction of desire is Nirvana." This is the ultimate goal in Buddhism. Everyone can realize it with the help of the Buddha's teachings. It can be experienced in this very life.
4. The path to the end of suffering: The path to end suffering is known as the Noble Eightfold Path. It is also known as the Middle Way.
Chapter 3
THE NOBLE EIGHTFOLD PATH When the Buddha gave his first sermon in the Deer Park, he began the 'Turning of the Dharma Wheel'. He chose the beautiful symbol of the wheel with its eight spokes to represent the Noble Eightfold Path. The Buddha's teaching goes round and round like a great wheel that never stops, leading to the central point of the wheel, the only point which is fixed, Nirvana. The eight spokes on the wheel represent the eight parts of the Noble Eightfold Path. Just as every spoke is needed for the wheel to keep turning, we need to follow each step of the path.

1. Right View. The right way to think about life is to see the world through the eyes of the Buddha--with wisdom and compassion.
2. Right Thought. We are what we think. Clear and kind thoughts build good, strong characters.
3. Right Speech. By speaking kind and helpful words, we are respected and trusted by everyone.
4. Right Conduct. No matter what we say, others know us from the way we behave. Before we criticize others, we should first see what we do ourselves.
5. Right Livelihood. This means choosing a job that does not hurt others. The Buddha said, "Do not earn your living by harming others. Do not seek happiness by making others unhappy."
6. Right Effort. A worthwhile life means doing our best at all times and having good will toward others. This also means not wasting effort on things that harm ourselves and others.
7. Right Mindfulness. This means being aware of our thoughts, words, and deeds.
8. Right Concentration. Focus on one thought or object at a time. By doing this, we can be quiet and attain true peace of mind.
Following the Noble Eightfold Path can be compared to cultivating a garden, but in Buddhism one cultivates one's wisdom. The mind is the ground and thoughts are seeds. Deeds are ways one cares for the garden. Our faults are weeds. Pulling them out is like weeding a garden. The harvest is real and lasting happiness.


UNIT 3
FOLLOWING THE BUDDHA'S TEACHINGS The Buddha spoke the Four Noble Truths and many other teachings, but at the heart they all stress the same thing. An ancient story explains this well.

---

Once a very old king went to see an old hermit who lived in a bird's nest in the top of a tree, "What is the most important Buddhist teaching?" The hermit answered, "Do no evil, do only good. Purify your heart." The king had expected to hear a very long explanation. He protested, "But even a five-year old child can understand that!" "Yes," replied the wise sage, "but even an 80-year-old man cannot do it."
____________________________________________________________________________________________________
Chapter 1
THE TRIPLE JEWEL The Buddha knew it would be difficult for people to follow his teachings on their own, so he established the Three Refuges for them to rely on. If a person wants to become Buddhists take refuge in and rely on the Buddha, the Dharma, and the Sangha. These are known as the Triple Jewel. The Sangha are the monks and nuns. They live in monasteries and carry on the Buddha's teaching. The word Sangha means 'harmonious community'. The Buddha, the Dharma, and the Sangha together possess qualities that are precious like jewels and can lead one to enlightenment.
A refuge is a place to go for safety and protection, like a shelter in a storm. Taking refuge does not mean running away from life. It means living life in a fuller, truer way.
Taking refuge is also like a man traveling for the first time to a distant city. He will need a guide to show him which path to follow and some traveling companions to help him along the way.

• The Buddha is the guide.
• The Dharma is the path.
• The Sangha are the teachers or companions along the way.

There is a special ceremony for taking refuge with the Triple Jewel. With a sincere mind, one recites the following verse in front of an ordained monk or nun.
I go to the Buddha for refuge.
I go to the Dharma for refuge.
I go to the Sangha for refuge.
For a Buddhist, taking refuge is the first step on the path to enlightenment. Even if enlightenment is not achieved in this life, one has a better chance to become enlightened in a future life. One who take the precepts is called a lay person.
___________________________________________________________________________________________________
Chapter 2
THE FIVE PRECEPTS All religions have some basic rules that define what is good conduct and what kind of conduct should be avoided. In Buddhism, the most important rules are the Five Precepts. These have been passed down from the Buddha himself.

1. No killing                              Respect for life
2. No stealing                            Respect for others' property
3. No sexual misconduct           Respect for our pure nature
4. No lying                                Respect for honesty
5. No intoxicants                       Respect for a clear mind
                                                                                        No killing
The Buddha said, "Life is dear to all beings. They have the right to live the same as we do." We should respect all life and not kill anything. Killing ants and mosquitoes is also breaking this precept. We should have an attitude of loving-kindness towards all beings, wishing them to be happy and free from harm. Taking care of the earth, its rivers and air is included. One way that many Buddhists follow this precept is by being vegetarian.
No stealing If we steal from another, we steal from ourselves. Instead, we should learn to give and take care of things that belong to our family, to the school, or to the public.
No sexual misconduct Proper conduct shows respect for oneself and others. Our bodies are gifts from our parents, so we should protect them from harm. Young people should especially keep their natures pure and develop their virtue. It is up to them to make the world a better place to live. In happy families, the husband and wife both respect each other.
No lying Being honest brings peace into the world. When there is a misunderstanding, the best thing is to talk it over. This precept includes no gossip, no back-biting, no harsh words and no idle speech.
No intoxicants The fifth precept is based on keeping a clear mind and a healthy body. One day, when the Buddha was speaking the Dharma for the assembly, a young drunkard staggered into the room. He tripped over some monks who were sitting on the floor and started cursing loudly. His breath reeked of alcohol and filled the air with a sickening stench. Mumbling to himself, he reeled out the door.
Everyone was astonished at his rude behavior, but the Buddha remained calm. "Great assembly!" he spoke, "Take a look at this man! He will certainly lose his wealth and good name. His body will grow weak and sickly. Day and night, he will quarrel with his family and friends until they abandon him. The worst thing is that he will lose his wisdom and become stupid."
Little by little, one can learn to follow these precepts. If one sometimes forgets them, one can start all over again. Following the precepts is a lifetime job. If one kills or hurts someone's feelings by mistake, that is breaking the precepts, but it was not done on purpose.
Chapter 3
THE WHEEL OF LIFE Buddhists do not believe that death is the end of life. When one dies, one's consciousness leaves and enters one of the six paths of rebirth.

• Heavenly Beings

• Humans

• Asuras are beings who have many good things in life, but still like to fight. They appear in the heavens or on earth as people or animals.

• Hungry ghosts are beings who suffer from constant hunger.

• Hell-beings

These are the six states on the wheel of life. At the top are the heavens, where everyone is happy. Below are the hells where the suffering is unbearable. Beings can rise or fall from one path to another. If one does good deeds, one will be born into the paths of gods, humans, or asuras. If one does evil deeds, one will be born into the paths of animals, hungry ghosts, or hell-beings. From one life to the next one can suddenly change from an human to an animal or from a ghost to a hell-being, according to the things one has done.
How to Escape the Turning Wheel The wheel of life and death is kept turning by the three poisons of greed, hatred, and stupidity. By cutting off the three poisons, we can escape the wheel and become enlightened. There are four stages of enlightenment.

• Buddhas- perfect in enlightenment.

• Bodhisattvas- enlighten themselves as well as others.
• Pratyekabuddhas- hermits who retreat from the world to enlighten themselves.

• Arhats- enlighten themselves.

Unit 4
THE BUDDHIST COMMUNITY In Asia, it is considered the highest honor if a member of one's family leaves the home life. Westerners, however, may be shocked at the idea of anyone leaving their family to become a monk or nun. They may think this is selfish and turning one's back on the world. In fact, monks and nuns are not selfish at all. They dedicate themselves to helping others. They don't wish to own a lot of things, or to have money or power. They give these things up to gain something far more valuable--spiritual freedom. By living a pure simple life with others on the same path, they are able to lessen their greed, hatred, and ignorance.
Although monks and nuns live in a monastery, they do not entirely give up their families. They are allowed to visit and take care of them when they are ill.
Chapter 1
LIFE IN A MONASTERY A day in a temple begins early for monks and nuns. Long before daybreak, they attend morning ceremony and chant praises to the Buddha. The ceremonies lift one's spirit and bring about harmony. Although the Sangha lead simple lives, they have many responsibilities to fulfill. Everyone works diligently and is content with his or her duties.
During the day, some monks and nuns go about teaching in schools or speaking the Buddha's teachings. Others may revise and translate Buddhist Sutras and books, make Buddha images, take care of the temple and gardens, prepare for ceremonies, give advice to laypeople, and care for the elders and those who are sick. The day ends with a final evening ceremony.
In the daily life of work and religious practice, the monks and nuns conduct them-selves properly and are highly respected. By leading a pure, simple life, they gain extraorinary insight into the nature of things. Although their life is hard and rigorous, the results are worth it. It also keeps them healthy and energetic. The laity, who live in the temple or visits, follows the same schedule as the Sangha and works along with them.
Chapter 2
THE SHAVEN HEAD, ROBE, AND OFFERING BOWL Ideally, monks and nuns own only a few things, such as robes and an offering bowl. While most people spend lots of time and money on their hair, Buddhist monks and nuns shave their heads. They are no longer concerned with outward beauty, but with developing their spiritual lives. The shaven head is a reminder that the monks and nuns have renounced the home life and are a part of the Sangha.
Offering food to monks and nuns is a part of Buddhism. In Asia, it is not unusual to see monks walking towards the villages early in the morning carrying their offering bowls. They do not beg for food, but accept whatever is offered. This practice not only helps the monks and nuns to be humble, but gives laypeople an opportunity to give. In some countries laypeople go to the monastery to make offerings.
The robes of monks and nuns are simple and made from cotton or linen. Their color varies according to different countries. For instance, yellow robes are mostly worn in Thailand, while black robes are worn in Japan. In China and Korea, gray and brown robes are worn for work, while more elaborate robes are used for ceremonies. Dark red robes are worn in Tibet.
Robes and offering bowls are very important to monks and nuns. The Buddha said, "Just as a bird takes its wings with it wherever it flies, so the monk takes his robes and bowl with him wherever he goes."
Chapter 3
THE IMPORTANCE OF THE LAITY IN BUDDHISM The laity are very important in Buddhism, for they are the supporting members of the Buddhist community. They build the temples and monasteries and give offerings of food, robes, bedding, and medicine to the monks and nuns. This enables the Sangha to carry on the Buddha's work. In this way the Sangha and laity benefit each other and together keep the Dharma alive.
In Buddhism, it is also important to support the poor and needy. Giving to support religious people, however, is considered a very meritorious deed. The Buddha not only encouraged giving to Buddhists, but to any spiritual person who is sincere.
The Buddha taught his disciples to be tolerant of other religions. For example, when one lights a candle from the flame of another candle, the flame of the first candle does not lose its light. Instead, the two lights glow more brightly together. It is the same with the great religions of the world.
Whether one is a member of the Sangha or a lay person, the ideal is to practice Buddhism for the sake of all.
UNIT 5
DIFFERENT KINDS OF BUDDHISM
Chapter 1
TWO SCHOOLS OF BUDDHISM In the centuries following the Buddha's lifetime, his followers faithfully preserved his teachings and spread them to many countries in Asia. Today, there are two main schools of Buddhism: Theravada andMahayana. Theravada means 'the teaching of the Elders'. Theravada monks follow the practices that have been passed down by the senior monks from the Buddha's time, such as living in the forests and meditating. The goal in Theravada Buddhism is to become an Arhat, a person who is free of suffering. Theravada is practiced mainly in southern Asian countries such as Sri Lanka, Thailand and Myanmar (Burma).
Mahayana stresses following the Buddha's example of going out into the world and doing good. Mahayana means 'Great Vehicle'. The goal in Mahayana Buddhism is to follow the Bodhisattva Path. A Bodhisattva is one who enlightens oneself as well as others. In Mahayana Buddhism, there are many Buddhas and Bodhisattvas. It mainly spread to northern Asian countries like China, Tibet, Korea, Vietnam and Japan. Recently, both Theravada and Mahayana Buddhism have been introduced into the West.
Chapter 2
VISITING BUDDHIST TEMPLES In this unit, we will pretend to visit different Buddhist temples. When visiting a temple, we should dress modestly and follow the rules and customs of the temple. Buddhists pay their respects to the Triple Jewel by facing the altar and bowing when entering the temple. Visitors may join in the worship rituals or just watch quietly.
In Buddhism, the monks and nuns are treated with great respect. They sit or stand in front of everyone else and take their food first. When we talk to them, we should put our palms together and speak politely.
Theravada Buddhism Our first visit is to a Theravada Buddhist monastery in the forest in Thailand where only the monks live. We sit in the quietness of a small bamboo temple built on stilts, surrounded by the sounds of chirping birds and rustling trees. A young monk who is our guide explains to us. "The monks live alone in huts called 'kutis'. They are built on stilts to keep the animals and insects out. There they practice sitting and walking meditation, which is very important for their spiritual life. In front of each hut is a path for walking meditation. The monks sweep them clean to keep from stepping on insects and killing them."
The guide continues, "Early in the morning and in the evening, the monks meet together for meditation and recitation. After the ceremonies called pujas, they study the Dharma. Before entering the temple they wash their feet with water carried up to the monastery from a stream below. It is traditional for the monks and nuns to live in the forest as part of their early training. The older ones, however, are not required to do so. Some monks and nuns may live all their lives in the forest, while others live in the temples in towns and cities.
Someone asks, "Living in the jungle, aren't you afraid of tigers?"
The monk answers, "Sometimes, when the monks are walking in the jungle, they sense tigers following them. But since they hold the precept of no killing, they're not afraid and the tigers know they will not be harmed."
Tibetan Buddhism Next we will visit a Tibetan temple. A young Tibetan boy named Lobsang is our guide. He smiles as he talks, "Our temple is very colorful. It is decorated with many kinds of Buddha images and wall hangings called thankas. On the altars are beautiful lamps and incense holders. Big prayer wheels are set into the walls of the temple. Mantras, written on strips of rice paper, are placed inside the wheels. They are symbolic phrases with deep spiritual meanings. We recite them over and over as we turn the prayer wheels. There are also hand-held prayer wheels that people whirl as they walk about.
"To us Tibetans, Buddhism is a happy religion. My favorite days are the festivals. People in masks and costumes act out dramas about the life of the Buddha. Bright, new prayer flags are hung on these days. They blow in the wind along the hillsides and remind us to live in harmony with nature. Now that your visit is over, may you go with the spirit of the Buddha."
Japanese Buddhism At a Japanese temple, we are met by Taro. She will tell us about her Sunday School: "We chant 'Namo Amida Butsu' to show our gratitude to Amida Buddha, the Buddha of Infinite Light. We believe that by reciting his name we will have a good life and be reborn in his Western Pure Land. You can see a statue of Amida in the front of the hall. On the altar you can see other beautiful things, but the most important is the offering of rice cakes.
"I will tell you why. Rice is very important to Asian people. If you were to ask a young Japanese boy or girl, 'What did you eat today?' He or she would probably say, 'Rice'" When we see rice offered, it reminds us to offer our best to the Buddha. In Sunday school, we sit in meditation on cushions called zafus. Japanese meditation is called zen.
Chinese Buddhism Today we are visiting a Chinese-American monastery in California. It is called the City of Ten Thousand Buddhas. There are over ten thousand small Buddha statues inside the main worship hall. Our guide is a young novice named Gwo Cheng from mainland China. She came to the United States when she was 10 years old and became a novice at age 11.
Gwo Cheng: "The City of Ten Thousand Buddhas is a Buddhist community where people from all over the world come to study Buddhism. The City has its own schools, but you do not have to be a Buddhist to attend our schools or to live here.
"A day at the temple begins at 4:00 a.m. with the morning ceremony. After that we bow, sit in meditation, and recite Sutras. These ceremonies lift everyone's spirits and help us live together in harmony. We do our ceremonies in both English and Chinese. There are many ceremonies throughout the day. We finish off the day with an evening ceremony and a Dharma talk.
"Everyone goes to work or school at 8:00 in the morning. In our school, we learn the way of truth and goodness We also learn both Chinese and English. We young novices attend school and are in training to become nuns. We can become fully ordained nuns when we are twenty-one, so we have time to make up our minds. We are not expected to do everything the nuns do, but we do our best. At first it was difficult to get up so early and to sit in meditation, but now we are used to it. It's a healthy life!
"After school, we help with the temple duties and do other chores. I really like gardening and planting. Many people ask me if the novices ever have any fun. We do! We are very good friends and enjoy studying together. We go on walks and picnics and sing Buddhist songs. The nuns are always thinking of fun things for us to do. We also like to see our families who live here and visit with us."



UNIT 6
BUDDHIST SCRIPTURES, SYMBOLS, AND FESTIVALS
Chapter 1
BUDDHIST SCRIPTURES The Dharma reveals the Buddha's understanding of life. The Buddha instructed countless people, but he, himself, wrote nothing down, just as Jesus wrote nothing down. They both lived a complete life. His disciples remembered his talks and recited them regularly. These talks were collected into books called Sutras. There are many Sutras, so Buddhism does not have just a single holy book, like the Christian Bible or the Koran of Islam.
The first Sutras were written on palm leaves in Pali and Sanskrit, ancient Indian languages. They have been gathered together in a collection called the Tripitaka, which means 'three baskets'. It is divided into three parts.

• Sutra Pitaka~Sutras and their explanations
• Vinaya Pitaka~Rules for monks and nuns
• Abhidharma Pitaka~The psychology and philosophy of the Buddha's teachings

Buddhists treat Sutras with great respect and place them on the highest shelves in the most respected areas.
Chapter 2
BUDDHIST SYMBOLS Buddhist symbols have special meanings that remind us of the Buddha's teachings. The main room or building is called a shrine or a Buddha Hall. In the front of this room, there is an altar. There are many beautiful things on the altar. Here are some of them.

• Images of the Buddha
• Traditional offerings
• Dharma instruments

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Buddha Images Some people believe that Buddhists worship idols, but this is not true. Buddhists bow or make offerings of flowers and incense in reverence to the Buddha, not to the image. When they do so they reflect on the virtues of the Buddha and are inspired to become like him. Buddha images are not necessary, but they are helpful. The most important thing is to follow the Buddha's teachings.
There are many different kinds of Buddha and Bodhisattva images that show different qualities. For example, a statue of the Buddha with his hand resting gently in his lap reminds us to develop peace within ourselves. A statue with the Buddha's right hand touching the ground shows determination.
Traditional Offerings Traditional offerings are to show respect to the Buddha.

• Flowers- are offered as reminders of how quickly things change
• Light from lamps or candles- symbolizes wisdom
• Incense- reminds one to be peaceful
• Water- represents purity
• Food- reminds us to give our best to the Buddhas.

Dharma Instruments The instruments used in ceremonies and meditation are called Dharma instruments. Each instrument has a specific use. For instance, the wooden fish is hit to keep rhythm

• Bells- gives signals in ceremonies and meditation
• Drums-announces ceremonies and keeps rhythm
• Gongs- announces ceremonies and activities
• Wooden fish-keeps rhythm while chanting

Lotus Flower The lotus flower represents enlightenment described in the poem.
The lotus has its roots in the mud,
Grows up through the deep water,
And rises to the surface.
It blooms into perfect beauty and purity in the sunlight.
It is like the mind unfolding to perfect joy and wisdom.
The Bodhi Tree The Bodhi Tree is a pipal tree, a kind of fig tree found in India. After the Buddha attained enlightenment under this tree, it became known as the Bodhi Tree, the Tree of Enlightenment. It is located inBodhgaya, where people visit to pay their respects to the Buddha. Although the parent tree is no longer alive, its grandchildren are still there.
The Buddhist Flag As the Buddha sat beneath the Bodhi Tree after his enlightenment, six rays of light came out from his body and spread for miles around. The colors were yellow, blue, white, red, orange and a mixture of all the colors. The Buddhist flag was designed after these colors.
Stupas and Pagodas Stupas and pagodas are monuments where the relics of the Buddha and high monks and nuns are kept so that people can show their respects. These relics are jewels that remain after cremation.
Chapter 3
BUDDHIST FESTIVALS Buddhists have many festivals throughout the year. These festivals celebrate events in the lives of Buddhas, Bodhisattvas and famous teachers. During these occasions people can also take refuge and precepts, or leave the home life to become monks and nuns.
Buddha Day For the Buddhist community, the most important event of the year is the celebration of the Birth of the Buddha, his Enlightenment and Nirvana. It falls on the full-moon day in May. On this day, Buddhists take part in the ceremonial bathing of the Buddha. They pour ladles of water scented with flowers over a statue of the baby Siddhartha. This symbolizes purifying one's thoughts and actions.
The temples are elaborately decorated with flowers and banners; the altars are laden with offerings; vegetarian meals are provided for all; and captive animals, such as birds and turtles are set free. This is a very joyous day for everyone.
Dharma Day Asalha Puja, known as 'Dharma Day', is celebrated during full-moon in July. This holiday commemorates the first sermon of the Buddha to the five monks in the Deer Park at Benares.
Sangha Day Sangha Day or Kathina Day is usually held in October. In the Theravada tradition, monks and nuns go on a three-month retreat during the rainy season. After the retreat, the laity offers robes and other necessities to them. This day symbolizes the close relationship between the Sangha and laity.
Ullambana The observance of Ullambana is based on the story of Maudgalyayana, a disciple of the Buddha. When Maudgalyayana's mother died, he wanted to know where she was reborn. Using his spiritual powers, he traveled into the hells and found her suffering miserably from hunger. He brought her a bowl of food, but when she tried to swallow it, the food turned into hot coals.
The distressed Maudgalyayana asked the Buddha, "Why is my mother suffering in the hells?"
The Buddha replied, "In her life as a human, she was stingy and greedy. This is her retribution." He advised, "Make offerings to the Sangha. The merit and virtue from this act will release your mother and others from the hells." As a result of Maudgalyana's offering, his mother and thousands of others were released from their unhappy state. After this, making offerings to release departed relatives and others from the hells became popular in Mahayana countries. Usually, it takes place in September.
UNIT 7
HISTORY OF BUDDHISM
Chapter 1
BUDDHISM IN THE EAST Buddhism was first introduced into Sri Lanka from India in the 3rd century BC by Mahinda, the son of King Asoka. There it achieved great popularity and is still flourishing today.
In the early centuries AD, Buddhism was introduced taken to Southeast Asia by merchants and missionaries. The great monuments like Borobudur in Indonesia and Angkor Thom in Cambodia are evidence of the splendor of Buddhism in these regions.
In the 1st century AD, Buddhism reached China where many Sutras were translated into classical Chinese.
In the 4th century AD, Buddhism found its way to Korea and on into Japan.
Chapter 2
BUDDHISM IN THE WEST Even before the 17th century, people in the West heard of the Buddha and his teachings from early travelers such as Marco Polo and Christian missionaries.
By the early 20th century, many Europeans had traveled to the East to study Buddhism. Some of them became monks and inspired Buddhism in the West. In the 19th century, Chinese and Japanese immigrants brought many different traditions of Buddhism to America. Today, there are numerous Buddhist centers spread across Europe and North and South America.
UNIT 8
JATAKA TALES AND OTHER BUDDHIST STORIES The Buddha was a great storyteller and often told stories to get his message across. Stories were also told about the Buddha by his followers both to explain and understand the Dharma. These stories have been passed down to the present day and the most popular ones are the Jataka tales, a collection of hundreds of tales about the Buddha's past lives. They show the kind of life one should lead to become a Buddha one day. In many of these stories, the Buddha appears as an animal to teach the value of qualities such as kindness, compassion, and giving.
The Monkey King and the Mangoes Once upon a time, the Buddha came into the world as a Monkey King and ruled over 80,000 monkeys. He was very tall and strong and had wisdom like the sun. In his kingdom on the banks of the Ganges River, there was a mango tree as big as the moon. The 80,000 monkeys jumped from branch to branch chattering and eating the lovely fruit that was big and sweet and delicious. Sometimes a ripe mango fell into the river.
One day, the Monkey King strolled downstream and came upon a river palace where a human king lived. "Soon danger will come if the mangoes float downstream," he told the monkeys. "Pick all the mangoes and flowers on the trees and take them deep into the forest."
But one mango, hidden by a bird's nest, was left unseen by the 80,000 monkeys. When it was large and ripe, it fell into the river and floated downstream where the human king was bathing.
The human king, who was very curious, tasted the beautiful mango. "This is delicious!' he exclaimed. "I must have more. Servants, find all the mangoes and bring them to me at once!"
Deep in the forest, the servants found hundreds of mango trees. In the trees were the 80,000 monkeys. When the human king heard about the monkeys, he was very angry, "The monkeys are eating my mangoes. Kill them all!" he ordered his archers.
"Very well," said the archers and chased the monkeys to the edge of the forest where they came to a deep cliff. There was no way for the monkeys to escape. Shivering with fright, they ran to the Monkey King asked, "What shall we do?"
"Don't be afraid. I will save you," said their king. Quickly, he stretched his huge body as far as possible and made a bridge over the cliff to a bamboo grove on the other side.
"Come monkeys, run across my back to the bamboo grove," he called. And so the 80,000 monkeys escaped.
The human king watched all that happened. He was amazed, "This Monkey King has risked his life to save his whole troop! And all I'm doing is being selfish. I have learned a great lesson." Then he called to his archers, "Put down your bows. It isn't right to kill this King of Monkeys."
Forgetting about the mangoes, the human king went back to his palace by the river and ruled kindly and wisely for the rest of his life.
The Deer King Long ago in a forgotten forest, lived a deer named Banyan. He was golden like the sun and his horns glistened like silver. His body was as large as a colt and his eyes sparkled like jewels-alight with wisdom. He was a King of Deer and watched over a herd of 500 deer.
Not far away, another herd of deer was watched over by another golden deer named Branch. In the tall grass and shadows of the deep forest, the two herds lived in peace.
One day, the King of Benares was out on a hunt and spied the beautiful green forest where the deer lived. "What a perfect hunting ground!" he declared and into the forests he dashed with his thousands of hunters and came upon the two herds of deer. Without a moment's hesitation, he notched an arrow in his bow. Suddenly he spotted the two golden deer. Never had he seen such beautiful creatures! "From this day on," he commanded, "No one is to harm or kill these golden deer."
Thereafter, he came to the forest everyday and killed more deer than was needed for his dinner table. As the weeks went by, many deer were wounded and died in great pain.
Finally Banyan Deer called the two herds together, "Friends, we know there is no escape from death, but this needless killing can be prevented. Let the deer take turns going to the chopping block, one day from my herd and the next day from Branch's herd."
All the deer agreed. Each day the deer whose turn it was went to the chopping block on the edge of the forest and laid its head upon the block.
One day, the turn fell to a pregnant doe from Branch's herd. She went to Branch Deer and begged, "Grant that I be passed over until after my fawn is born. Then I will gladly take my turn."
Branch Deer replied, "It is your turn. You must go."
In despair, the poor doe went to Banyan Deer and explained her plight. He gently said, "Go rest in peace. I will put your turn upon another."  The deer king went and laid his golden head upon the chopping block. A deep silence fell in the forest.
When the king of Benares came and saw the golden deer ready for sacrifice, his heart skipped a beat, "You are the leader of the herd," he exclaimed, "You should be the last to die!" Banyan Deer explained how he had come to save the life of the doe.
A tear rolled down the cheek of the king. "Golden Deer King," he exclaimed. "Among men and beasts, I have not seen one with such compassion. Arise! I spare both your life and hers.
"So we will be safe. But what shall the rest of the deer do?" "Their lives I shall also spare." "So the deer will be safe, but what will the other four-footed animals do?" "From now on they too will be safe." "And what of the birds?" "I will spare their lives." "And the fish in the water" "The fish shall be spared- all creatures of the land, sea, and sky will be free."
Having saved the lives of all creatures, the golden deer raised his head from the chopping block and returned to the forest.
The Wounded Swan One day when Prince Siddhartha and his cousin Devadatta were walking in the woods, they saw a swan. Quickly, Devadatta drew his bow and shot the swan down. Siddhartha rushed to the wounded swan and pulled out the arrow. He held the bird in his arms and caressed it.
Devadatta angrily shouted at Prince Siddhartha, "Give me the swan. I shot it. It belongs to me!"
"I shall never give it to you, You will only kill it!" said the prince firmly. "Let's ask the ministers of the court and let them decide."
The ministers all had different views. Some said, "The swan should be given to Devadatta." Others said, "It should go to Prince Siddhartha." One wise minister stood up and said, "A life belongs to one who saves it, not to one who will destroy it. The swan goes to the prince."
Prince Siddhartha took care of the swan until it could fly again. Then he turned it loose so it could live freely with its own kind.
Aniruddha and the Golden Rabbit Once there was a poor farmer who offered his only bowl of rice to a holy man who was even poorer than he. This meant he would have nothing to eat that day. He went back to his work and forgot all about having given his rice away. Suddenly a rabbit hopped alongside the farmer and jumped on his back. The surprised farmer tried to brush it off. He tried to shake it off, he tried to knock it off, but the rabbit would not bulge.
He ran home to his wife, crying, "Get this rabbit off my back!" By this time the rabbit had turned into solid gold! The wife flipped the rabbit into the air. It hit the floor with a "Crackkk!" One of its golden legs broke off and another one magically grew in its place.
From that day on, whenever the farmer and his wife needed money, they would break off a piece of the golden rabbit. And from that life onward, Aniruddha was never poor. This was his reward for giving.
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                                                      A LESSON IN MEDITATION
Concentration on the Breath A very simple way of meditating is concentrating on your breath. The breath is like a bridge between your body and mind. When you concentrate on your breath for a while, your body becomes relaxed and your mind becomes peaceful.

• Sit in a comfortable position with your back straight.
• Place your hands in your lap with the left hand on the bottom.
• Keep your eyes half-closed or closed.
• Concentrate on the tip of your nose. Notice your breath going in and out.

Lotus posture Full lotus is the best sitting posture. Begin by sitting in half-lotus, then work your way up to full lotus.

• Full-lotus- Sit on the edge of a cushion. Place your left ankle on your right thigh. Then lift your right ankle onto your left thigh.
• Half-lotus- Lift your left ankle onto your right thigh.

Note: It is best to sit at the same time and place everyday. Increase your sitting time little
by little. You may sit in a chair or stand if necessary.
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GLOSSARY asuras: Beings who like to fight.
Bodhi tree: A pipal tree that is known as the 'tree of enlightenment'. The tree under which Gautama achieved enlightenment and became a Buddha.
Bodhisattva: A compassionate being who enlightens himself and helps others to be enlightened.
Buddha: The Enlightened or Awakened One. The word 'Bodhi' means to awaken.
Buddha Hall: The main room inside a Buddhist temple.
Buddha nature:
Dharma: Teachings of the Buddha
enlightenment: Understanding the truth of life, freedom from ignorance.
Five Precepts: The five rules of conduct given by the Buddha to his disciples: no killing, no stealing, no sexual misconduct, no false speech, no intoxicants.
Four Noble Truths: The first teachings spoken by the Buddha: the truth of suffering, the cause of suffering, the end of suffering, and the Path leading to the end of suffering.
hungry ghosts: Ghosts that suffer a lot because they are greedy.
Jataka tales: stories about the past lives of the Buddha.
karma: 'Action' or the law of cause and effect. For every action there is a cause.
Kathina: A 'festival of giving' held in autumn, where people make offerings to the monks and nuns.
lamas: Tibetan religious leaders.
lotus posture: A meditation posture.
lotus: The lotus symbolizes the purity of the Buddha. It grows out of mud, yet it is not defiled by it.
Mahayana: The tradition of Northern Buddhism.
mantras: Symbolic phrases that Buddhists chant.
meditation: A method of calming and training the mind.
Middle Way: The path in life prescribed by the Buddha, the path between extremes.
Nirvana: An everlasting state of great joy and peace.
Noble Eightfold Path: The Buddha's prescription for ending suffering. It is made up of eight parts: right views, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
offering bowl: A bowl that nuns and monks receive offerings in.
Pali: An ancient language of India that the Buddhist Sutras were originally written in.
Pratyekabuddha: Hermits who become enlightened by themselves.
puja: A Pali word for Buddhist worship.
Sangha: The community of Buddhist nuns and monks.
Sanskrit: An ancient language of India that the Buddhist Sutras were written in.
Six Perfections: The six ideals that a Bodhisattva perfects: giving morality, patience, effort, concentration, and wisdom.
stupas: Monuments to the Buddha
Sutras: The Buddha's teachings in writing.
thankas: Wall hangings found in Tibetan temples.
Theravada: The tradition of Southern Buddhism.
Three Refuges: The Buddha, the Dharma, and the Sangha.
Tripitaka: The 'three baskets', a collection of the Buddha's written teachings.
Triple Jewel: The Buddha, the Dharma, and the Sangha.
Ullambana: A Buddhist festival when offerings are given to the Sangha..
Wheel of Life and Death: The six worldly states of rebirth: gods, asuras, humans, animals, hungry ghosts, and hell-beings.
zafu: A round meditation cushion used in Japanese Buddhism.
Zen: Japanese meditation.
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SOURCES:
Bhagwat, N. K. The Dhammapada And The Buddha's Last Bequest. Taiwan: The Corporate Body of the Buddha Educational Foundation.
Buddhism: A Brief Introduction. Developing Virtue Secondary School.Burlingame, California: Buddhist Translation Society, 1996.
Buddhist Studies. Curriculum Development Institute of Singapore. Singapore: Pan Pacific Publications Pte Ltd, 1984.
Cohen, Joan Lebold. Buddha. New York: Delacore Press, 1969.
Dhammika, Ven. S. Good Question--Good Answer. Taiwan: The Corporate Body of the Buddha Educational Foundation.
Filiality Buddhist Text Translation Society. Burlingame, California: Sino-American Buddhist Association, 1982-83.
Flower Adornment Sutra. Universal Worthy's Conduct and Vows. Chapter 40. Burlingame, California: Buddhist Translation Text Society, 1983.
Human Roots. Buddhist Text Translation Society. Burlingame, California: Sino-American Buddhist Association, 1982-83.
Hui, Pitt Chin. Lord Buddha. Singapore: World Fellowship of Buddhists.
I Must Keep My Link Bright and Strong. Sunday School Department. San Francisco: Buddhist Churches of America, San Francisco, 1966.
India Long Ago. Sunday School Department. San Francisco: Buddhist Churches of America, San Francisco, 1966
Jones, J. J. Mahavastu. England: Pali Text Society, 1952.
Lord Buddha Speaks to Me. Sunday School Department. San Francisco: Buddhist Churches of America, 1966.
Nan, Upasaka Li Ping. A Buddhist Goal That Can Be Achieved in One's Present Life. Taiwan: Prajna Foundation.
Shurangama Mantra. Buddhist Text Translation Society: Burlingame, California: Sino-American Buddhist Association, 1981.
Shurangama Sutra. Buddhist Text Translation Society: Burlingame, California: Sino-American Buddhist Association, 1979.
he Human Source. Buddhist Text Translation Society. Burlingame, California: Sino-American Buddhist Association, 1982.
The Teaching of Buddha. Sunday School Department. San Fransisco: Buddhist Churches of America, 1967.
Thompson, Mel. The Buddhist Experience. England, Hodder & Stroughton Educational, 1993.

source: http://online.sfsu.edu/rone/Buddhism/footsteps.htm