1- ZEN Swimming Meditation to attain Eternal Bliss

2-Kushinara Nibbāna Bhumi Pagoda to propagate to grow Vegan and dwarf fruit bearing plants through out the world to consume raw like birds.

Now All Aboriginal Awakened Societies Thunder ” Hum Prapanch PrabuddhaBharatmay karunge.” (We will make world Prabuddha Prapanch)

People have started returning back to their original home Buddhism.

KushinaraNibbana Bhumi Pagoda-Free Online Analytical Research and PracticeUniversity for Searching Vegan Food for Humans like the birds to Discover Awakened One Universe in 117 Classical Languages.3D 360 Degree Circle Vision Meditation Lab.

White Home,

668, 5A Main Road,

8th Cross

HAL III Stage,

Puniya Bhumi Bengaluru,

Magadhi karnataka State,

Prabuddha Bharat International.

Marketing the Dhamma

Professional scientists often disparage their colleagues who are intent topopularize science. The ivory tower and the institutions that support it, thetenure system and the tradition of academic freedom, ensure that scientificresults are not biased by popular taste or current affairs, so that scientistsremain excellent. The Buddhist adepts cannot afford to be aloof in quite thesame way; they are expected to teach the regular folks and make a directdifference in their lives through routine contact. To a limited degree, theyshould popularize. Yet they also require a similar degree of isolation frompopular taste and current affairs, lest these draw them away from the authenticteachings of the Buddha. And, in fact, the Buddha specified a degree ofaloofness: A series of monastic rules of etiquette ensure that the monastic notteach to someone, for instance, who does not show the proper respect. This isprobably at least partially why Buddhism has had a scant history of proselytizing and why monks don’t physically hold forth on soap boxes. Nonetheless there are sometimes deliberate attempts on the part of adepts orBuddhist leaders to promote the Sasana, a particular movement or institution,or simply the welfare of a particular teacher, by deliberate accommodation ofFolk Buddhist elements. The danger here is that the integrity of authenticBuddhism might be sacrificed. Zen Master Keizan (1268-1325) is widelyconsidered the second founder of Soto Zen after Dogen, largely due to hissuccess in popularizing the young movement. He continued to scrupulouslypromote meditation and monastic discipline as taught by the master, yet at thesame time syncretized this Zen with folk practices concerning Shinto spirits(kami and ryūten) which could become either protectors of Soto temples ortheir adversaries. Often Soto monks would actually compete with local villagespirits in displays of power, sometimes converting the spirits to the Soto cause.Over time, Soto monks succeeded in this way in occupying many abandonedTendai and Shingon temples, assimilating spirits and villagers alike into localcongregations. Many of the accommodations to Folk Buddhism described above mayanalogously involve deliberate, targeted marketing, though one would hopethat more often a tolerant familiarity would suffice to inspire folks in theirwholesome practices. Doctrinal widening and promotion of devotional andmeditative experiences represent perhaps a bit of marketing. However, theBuddha certainly set limits on the extent to which monastics were to marketthemselves personally to the laity: They were allowed no claims of high statesof attainment (particularly if false), and were disallowed from making teachinginto a livelihood. Teaching was in this way kept honest and direct, unbiased byfolk understandings. Yet today we live in a mass marketing consumer culture. Buddhists andwould-be Buddhists in the West encounter a media-enabled onslaught ofteachings, practices and teachers from which American Folk Buddhists arefree, at a cost, to select those that carry the most appeal, then mixing andmatching the various options much as they do optional features of cars orchoice of kitchen utensils. This is the way of the modern marketplace.Teachers and authors correspondingly fall easily into the role of promoting andselling particular practices and teachings as commodities, for a price, takingcare how they are packaged and presented, for instance, in the form of popularself-help books, lectures, seminars, CD’s, stage performances and personalhourly consultations. Here in America, where we are used to having it our way,we are offered many flavors of Buddhism: We have “beat,” “punk,” and“geek,” “formal,” your basic “upper-middle way,” and now even “hold thereligion.”108 At the same time information – good information – aboutBuddhism is widely available as never before. Charismatic teachers who claim personal Awakening and experiences are allthe rage in Buddhism, just as they are outside of Buddhism. One highlytrained, authorized and “awakened” teacher has developed a remarkablebreakthrough to impart “awakening to your true self,” apparently a genuinesatori experience in an expensive group context that thereby circumvents thehours on the meditation cushion one would need to get the same experience.Testimonials indicate impressive results that not only rival what the mostskilled itinerant tent revivalists are able to accomplish in group settings, butthat also seem to be accessible by telephone for an hourly fee. Although it isstill unclear that this particular technique is an “answer” to anything, that it isnow “easy” is certainly a significant breakthrough. The real danger in entrusting the Sasana to the consumer market is that themarket inevitably vulgarizes whatever it sells. The danger is that Buddhismwill go the way of fast food, pill popping and televangelism. How can a radicalBuddhism, one that teaches the way of renunciation and restraint, onechallenges the most fundamental assumptions of the folk culture, avoidbecoming commodified, mixed and matched and accommodated intosomething that has little in common with the Buddhist teachings that oncepassed quietly from the adepts to the folk, to those whose hearts had opened tothe Buddha, the Dharma and the Sangha, who encountered monastics on theiralms rounds, or approached them at their monasteries with questions, orsimply learned to emulate their demeanor, their behavior, the simplicity oftheir lives and their kindness? Dwitiy buddha sasana | व्दितीय बुध्द शासन । Dhamma Talk by S.N. Goenka gurujiVIPASSANA - DHAMMA1.51K subscribersDwitiy Buddha Shasan | व्दितीय बुध्द शासन । Dhamma Talk by S.N. Goenka gurujiUSEFUL RESOURCES:Vipassana Internet radio :http://www.dhammavani.orgDiscourses by Goenkaji:http://www.vridhamma.org/Discourses-b…Questions & Answers:http://www.vridhamma.org/…/www…/Goenkaji-Ans…VRI Newsletter:http://www.vridhamma.org/newslettersInternational Newsletter (old students only; password required):http://www.news.dhamma.orgFree e-books on the VRI (old students only; password required):Discourse Summaries http://www.os.vridhamma.org/node/338Discourse on Satipatthana Suttahttp://www.os.vridhamma.org/Discourse…The Gracious Flow of Dhammahttp://www.vridhamma.org/The-Gracious…For the Benefit of Many http://www.os.vridhamma.org/sites/os….Vipassana e-books on the VRI – including Sayagyi U Ba Khin Journal, The Gracious Flow of Dharma, Discourse on Satipatthana Sutta, The Caravan of Dhamma etc.:http://www.vridhamma.org/productsVipassana e-books on Pariyatti – including An Ancient Path, A Meditator’s Handbook, The Art of Dying, The Art of Living, Chronicles of Dhamma, The Clock of Vipassana has Struck, The Discourse Summaries, Meditate Now, The Gem Set in Gold etc.:http://store.pariyatti.org/eBooks_ep_…* * * * *Vipassana Blog Updateshttp://vipassana-meditation-info.blog… youtube.comDwitiy buddha sasana | व्दितीय बुध्द शासन । Dhamma Talk by S.N. Goenka guruji

wonderful garden with mild music for meditation

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•May 1, 2021

VEDA MEDITATION

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