2. A. SittingSitting B. CultivationCultivation C. StretchingStretching

3. Bhāvana refers to the cultivation and development of the individual. It is also sometimes referred to as meditation. Buddhists are encouraged to develop themselves as this will further their understanding of the way things really are and also help them to generate merit. Next Question

4. Bhāvana refers to the cultivation and development of the individual. It is also sometimes referred to as meditation. Buddhists are encouraged to develop themselves as this will further their understanding of the way things really are and also help them to generate merit. Next Question

5. A. 33 B. 44 C. 55

6. There are five types of bhāvanā: 1.citta-bhāvanā- (D III. 219) 2.kāya-bhāvanā- (D III. 219) 3.mettā-bhāvanā- (J I.196) 4.paññā-bhāvanā- (D III. 219) 5.samādhi-bhāvanā- development of concentration (A I. 44) Next Question

7. There are five types of bhāvanā: 1.citta-bhāvanā- (D III. 219) 2.kāya-bhāvanā- (D III. 219) 3.mettā-bhāvanā- (J I.196) 4.paññā-bhāvanā- (D III. 219) 5.samādhi-bhāvanā- development of concentration (A I. 44) Next Question

8. True False

9. Bhāvana is one of the Three Bases of Merit as outlined in the Puññakiriyavatthu Sutta (A IV 146) along with generosity (dāna) and ethical conduct (sīla). Merit (pu ṇ ya/puñña) is an important concept within Buddhist thought. It is what is accumulated through good and wholesome deeds. The production of merit is important as it can have positive effects on the lives of individuals, generate desirable rebirths and also allow one to access higher levels of spiritual attainment Next Question

10. Bhāvana is one of the Three Bases of Merit as outlined in the Puññakiriyavatthu Sutta (A IV 146) along with generosity (dāna) and ethical conduct (sīla). Merit (pu ṇ ya/puñña) is an important concept within Buddhist thought. It is what is accumulated through good and wholesome deeds. The production of merit is important as it can have positive effects on the lives of individuals, generate desirable rebirths and also allow one to access higher levels of spiritual attainment Next Question

11. A. WorshipWorship B. PilgrimagePilgrimage C. Listening to a sermonListening to a sermon

12. For the laity acts of cultivation focus on devotional acts as these cause religious states of mind. This covers: Worship (pūja) can take the form of prostrationns, circumambulation and the offering of flowers, lamps or incense. Pilgrimage to holy sites such as Bodh Gaya, Sarnath and Lumbini. Also one can visit any local stūpas and relics. Creation of images of the Buddha. Listening to a sermon or Dharma talk Next Question

13. True False

14. For the Sa ṅ gha the practice of bhāvana can take several forms: The preservation of texts and scriptures. Devotional practices much like those of the laity including pūja, pilgrimage and the creation of art and Buddha images. Next Question

15. For the Sa ṅ gha the practice of bhāvana can take several forms: The preservation of texts and scriptures. Devotional practices much like those of the laity including pūja, pilgrimage and the creation of art and Buddha images. Next Question

16. What would this statue be used for? (Myanmar, 2009)

17. A. PunishmentPunishment B. MeditationMeditation C. Initiating novicesInitiating novices

18. This statue of a corpse is used by monks as a tool for meditation as it makes them reflect on the nature of life and reality (Myanmar, 2009). Next Question

19. This statue of a corpse is used by monks as a tool for meditation as it makes them reflect on the nature of life and reality (Myanmar, 2009). Next Question

20. A. SeparationSeparation B. RecollectionRecollection C. DejectionDejection

21. Meditation can take the form of recollections (anusm ṛ ti/anussati) of the Buddha, Sa ṅ gha and Dharma. Recollections can be seen as the basis on ‘calm’ (śamatha/samatha) meditation. This form of meditation stills the mind, it is understood to be a vital tool in developing concentration. Next Question

22. Meditation can take the form of recollections (anusm ṛ ti/anussati) of the Buddha, Sa ṅ gha and Dharma. Recollections can be seen as the basis on ‘calm’ (śamatha/samatha) meditation. This form of meditation stills the mind, it is understood to be a vital tool in developing concentration. Next Question

23. True False

24. Once one has calmed the mind then they can engage in insight’ (vipaśyanā/vipassanā) meditation. This form of meditation allows the individual to gain insight into the true nature of reality. Next Question

25. Once one has calmed the mind then they can engage in insight’ (vipaśyanā/vipassanā) meditation. This form of meditation allows the individual to gain insight into the true nature of reality. Next Question

26. A. Development of concentrationDevelopment of concentration B. Development of the bodyDevelopment of the body C. Development of the mindDevelopment of the mind

27. Citta-bhāvanā is one of the forms of bhāvanā as listed earlier: citta-bhāvanā- development of the mind (D III. 219) kāya-bhāvanā- development of the body (D III. 219) mettā-bhāvanā- development of loving kindness ( J I.196) paññā-bhāvanā- development of wisdom (D III. 219) samādhi-bhāvanā- development of concentration (A I. 44) Next Question

28. Citta-bhāvanā is one of the forms of bhāvanā as listed earlier: citta-bhāvanā- development of the mind (D III. 219) kāya-bhāvanā- development of the body (D III. 219) mettā-bhāvanā- development of loving kindness ( J I.196) paññā-bhāvanā- development of wisdom (D III. 219) samādhi-bhāvanā- development of concentration (A I. 44) Next Question

29. True False

30. Merit is essentially good karma. Karma or kamma can be translated as ‘action’. In brahmanical society it was initially understood in terms of ritual behaviour. If one performed a certain ritual action it would have a specific result. Ideas concerning karma evolved and all actions were understood to cause an effect. Actions performed by an individual would cause some sort of effect on the individual in this life, or even in a later life.

31. Merit is essentially good karma. Karma or kamma can be translated as ‘action’. In brahmanical society it was initially understood in terms of ritual behaviour. If one performed a certain ritual action it would have a specific result. Ideas concerning karma evolved and all actions were understood to cause an effect. Actions performed by an individual would cause some sort of effect on the individual in this life, or even in a later life.