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Kushinara NIBBĀNA Bhumi Pagoda White Home, Puniya Bhumi Bengaluru, Prabuddha Bharat International.
06/03/20
LESSON 3342 Wed 3 Jun 2020
Free Online Analytical Insight Net for Discovery of Metteyya Awakened One with Awareness Universe ( FOAINDMAOAU)
For
The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.
From
KUSHINARA NIBBANA BHUMI PAGODA
in 116 CLASSICAL LANGUAGES
Through
At
WHITE HOME
668, 5A main Road, 8th Cross, HAL III Stage,
Puniya Bhumi Bengaluru
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PRABUDDHA BHARAT
Words of the Metteyya Awakened One with Awareness
Free Online step by step creation of Virtual tour in 3D Circle-Vision 360° for Kushinara Nibbana Bhumi Pagoda
Countries and territories without any cases of COVID-19
1. Comoros,2. North Korea,3. Yemen,4. The
Federated States of Micronesia,5. Kiribati,6. Solomon Islands,7. The
Cook Islands,8. Micronesia,9. Tong,10. The Marshall Islands Palau,11.
American Samoa,12. South Georgia,13. South Sandwich Islands,14.Saint
Helena,Europe,15. Aland Islands,16.Svalbard,17. Jan Mayen Islands,18.
Latin America,19.Africa,20.British Indian Ocean Territory,21.French
Southern Territories,22.Lesotho,23.Oceania,24.Christmas Island,25. Cocos
(Keeling) Islands,26. Heard Island,27. McDonald Islands,28. Niue,29.
Norfolk Island,30. Pitcairn,31. Solomon Islands,32. Tokelau,33. United
States Minor Outlying Islands,34. Wallis and Futuna Islands,
-
- Tajikistan,
- Turkmenistan,
- Tuvalu,
- Vanuatu
34. Wallis and Futuna Islands
Best Wallis and Futuna Island song
Music Is everything
235 subscribers
Wallis and Futuna are three main islands, 15,289 population in Pacific Ocean, Polynesia
This is best song from the Territory of the Wallis and Futuna Islands.
Cr. all google picture free download.
…………………………..
Category
Entertainment
youtube.com
Best Wallis and Futuna Island song
Wallis
and Futuna are three main islands, 15,289 population in Pacific Ocean,
Polynesia This is best song from the Territory of the Wallis and Futuna
Islands…
and Futuna are three main islands, 15,289 population in Pacific Ocean,
Polynesia This is best song from the Territory of the Wallis and Futuna
Islands…
The Islands of Wallis and Futuna: what to do, what to see…
© baoquang / Istockphoto
—
The crystal waters of a beach in Wallis and Futuna.
The last overseas territories to join the French
republic, the Islands of Wallis and Futuna await between New Caledonia
and French Polynesia in the middle of the Pacific Ocean. This amazing
destination isn’t on most people’s radar, so you can be one of the first
you know to explore these volcanic paradise Islands.
https://in.france.fr/en/wallis-and-futuna-islands/list/the-islands-of-wallis-and-futuna-what-to-do-what-to-see
Visits you cannot miss in the islands of Wallis and Futuna
© Dmitry - AdobeStock
—
Archaeological site of Talietumu, on the islands of Wallis and Futuna.
• The Talietumu and Tonga Toto sites
To learn more about the history of Wallis and Futuna , visit the
Talietumu site, located just 9 kilometers from the capital Mata Utu. You
can visit a beautiful fortress of the 15th century, at the time of the
Tongan domination. Tonga Toto is also worth visiting with the remains of
another fortress of the same period overlooking the sea.
• Mount Lulu Fakahega
This hill of 145 meters is the highest point of Wallis (island of 80
km²), dotted with lakes and craters. A small chapel is at the top of
Mount Lulu Fakahega and on a clear day you can enjoy beautiful panoramas
walking down to the sea.
• Mount Puke
Surrounded on the west by the Kafua and Kolofutafuta mountains, Mount
Puke is the highest peak on the island of Futuna, with an altitude of
522 meters. Mount Puke would be the refuge of the goddess Finelasi,
protector of the island of Futuna …
• The coastal road of Wallis
This circuit of about 35 kilometers allows you to discover the crater
lake Lalolalo, surrounded by impressive cliffs, as well as Vailala, a
fishing village on the northern tip of the island.
• Alofi Island
Swimming enthusiasts can go by boat to Alofi Island, 2 kilometers south
of Futuna. The departure is from Sigave. The place is idyllic because
the island is uninhabited and the beach is simply beautiful.
• The Futuna Coastal Route
There is no beach along the coastal road of Futuna along a vertiginous
rocky coastline for 33 kilometers. Arriving at the Pyramid, you can
enjoy the panorama. On the way, the stop is recommended to the village
of Vaisei which has preserved its “fale fono” (traditional hut) where
the inhabitants gather for the kava ceremony.
• Saint Joseph’s Church
Mala’efo’ou is a village in Wallis and Futuna, capital of Mu’a District,
Wallis Island. Its population is only 175 inhabitants … The place is
famous for its church dating from 1859 that marked the beginnings of
evangelization in the island.
• The sanctuary of St. Peter Chanel in Poi
Killed by King Niuliki, the missionary Pierre Chanel was canonized in
1954 and named patron saint of Oceania. A sanctuary is built in his
honor in Futuna. Note that the island’s population is now entirely
Catholic.
• Mata Utu Cathedral
Mata Utu is a village in Wallis with a Roman Catholic cathedral built
opposite the sea. It is the seat of the Diocese of Wallis and Futuna.
Essential visits in the islands of Wallis and Futuna
© Dmitry - AdobeStock
—
For diving lovers, do not miss the Lalolalo crater lake,
on the Wallis and Futuna Islands, the largest on the island with 400
meters in diameter and 80 meters deep …
• Diving in the saltwater of Lalolalo crater lake
Northeast of Futuna, the island of Uvea covers 77.6 km², and its highest
point is Mount Lulu (151 meters above sea level). Five crater lakes,
resulting from the collapse of ancient calderas are located in the
southwest of the island. The largest is Lalolalo Lake (400 meters in
diameter, and 80 meters deep).
• Work on your biceps on canoe trips to Nukuteatea Island
If you do not have a boat to discover one of the islets facing the main
islands, it is quite possible to be taken in traditional pirogue with
the wind. Passengers can be put to use and handle the paddle in case of a
dead calm …
• Serenely gather in Loka Cave
It takes a boat to reach Alofi, an island paradise facing Futuna. You
have to walk between an hour and a half and two hours to reach the Loka
cave, without forgetting to bring water and food for this excursion.
• Drink a kava with the locals at dusk
Derived from the root of a shrub, Kava is a drink that is drunk at a
political or religious ceremony. Ten minutes after the absorption, the
heart rate and breathing slow down, the ideas seem clear, well being is
established. For a few hours, the drinkers are serene and contemplative.
Note that kava is banned in metropolitan France …
• Vibrate to the rhythm of soamako
During traditional soamako, families gather to exchange songs and
dances, including Niutao, Kailoa, Saomako and kava dance, whose
synchronized gestures are of great importance! These dances mimic the
tribal conflicts of yesteryear, to the sound of drums and lali, a
Wallisian instrument of percussion. Total change of scenery
guaranteed…
• Take part in a katoaga ceremony
During customary ceremonies, the population proceeds to all the local
chieftaincy. In Wallis, these “katoagas” are deeply rooted in the local
culture. They take place at a religious holiday, a family event or
secular festivals such as July 14th.
• Magic diving and relaxation on the deserted beaches of Nukuhione and Nukuhifala
Nukuhione and Nukuhifala are two islets of the lagoon of Wallis and
Futuna where it is possible to dive. You will see very few large
predators, but the coral reefs are beautiful and are worth the trip
alone! There are also pretty beaches where you can simply do nothing…
• Take a good look while sailing in the lagoon
Of course, you can rent a sailboat to tour Wallis and Futuna and visit
the neighboring islets. But the best is still to do it in Va’a for 6
people, a kind of canoe with a pendulum to keep the balance. We paddle
and it’s the helmsman who directs the navigation…
• Observe the thousands of colors of the Wallis lagoon in microlight
For an exceptional discovery of the archipelago, one can opt for a small
tour in ULM over the lagoon. Starting on a good niche at low tide, we
are amazed by the shades of blue offered by nature!
• Play petanque (lipulu) with the children of Futuna
One can be surprised by the popularity of this activity in Wallis and
Futuna, because the archipelago is full of petanque players. Land is
everywhere, by the lagoon or inland. Throwing these kind of challenges
is very well received by the population … however, it is better not to
bet!
28. Kutadanta Sutta
https://giphy.com/gifs/sacrifice-La3G8N3tn4nzW
http://www.three-vajras.com/5-kutadanta-sutta/
5. Kutadanta Sutta
Kutadanta’s Question
Brahman Kutadanta is prepaing to perform an abundant sacrifice. A lot
of bulls, cows, goats and rams are brought to the sacrificial pillar.
However, the Brahman wants to know from the Buddha what sacrifice will
be the most successful. Therefore, accompanied by other Brahmans, he
goes to the Blessed. Approaching the Buddha and sitting beside,
Kutadanta asks him his question.
The Buddha’s story about the King and the wise Brahman priest
The Buddha tells him that in ancient times there was a rich and
powerful king Maha Vijita who, for the sake of reaching the heavenly
worlds, decided to make an abundant offering and, in order to accomplish
this, he addressed his Brahman Priest. The Brahman priest, in response,
drew the king’s attention to the fact that robbery and poverty
prevailed in his country. If the king began to think about demanding
tribute (for sacrifice) in a country that is anxious and oppressive,
then he did what is not to be done. Instead, the king should give all
his people an opportunity to ensure their livelihood and subsistence.
For farmers – their grain; for merchants – cash; for those who are in
the king’s service – all necessary provision; so, without depriving
citizens of fruits of their labor, and allowing them to possess all that
is necessary, the king would stop their inclinations to engage in
brigandage and robbery. Then, rejoicing, dancing with the children in
their arms, all people would live happily without locking their houses’
doors.
The king followed the advice and soon his country began to flourish.
Then once again, the king asks the priest to prepare a sacrifice. The
priest offers the king to obtain the consent of his citizens, and they
approve of the idea of offerings. The priest then teaches the king to
get rid of the regret that people of different qualities would come to
the sacrifice ceremony: those who are merciful and those who kill
sentient beings; those who refuse what is not given to them, and those
who take what is not given to them; restrained and insatiable in search
for sensual pleasures; truthful and slanderers; soft and rough in
speech; serious and frivolous; non-greedy and greedy; benevolent and
spiteful. Let those whose qualities are evil remain with that; the king
should direct his thoughts and mercy to those who are endowed with good
qualities.
So, having obtained the consent of his citizens and having prepared,
the king announces about the forthcoming offering. Brahmans and
Kshatriyas, wealthy townspeople and villagers bring the king their share
for the sacrifice, but the king refuses to accept their gifts, saying
that thanks to their taxes, he has already collected great wealth – let
them take what they offered and even more – from his wealth. Residents
reflect on the fact that they should not take back their gifts and
decide, following the king’s example, to make their own offerings.
After this, the Brahman priest explains to the King that a good
offering is an offering, which is made without killing creatures,
without cutting down trees and destroying plants, without forcing slaves
and servants to act with beating or threats – so that only those who
want to work will work. The offering itself should be made only with
purified cow butter (ghee), sesame oil, fresh butter, curd cheese, honey
and molasses.
The second question of Kutadanta
The Brahmans rejoice when they hear the story of the Buddha;
Kutadanta remains deeply thoughtful and expresses an assumption that
Buddha was one of the heroes of this story: either the King or the wise
Brahman priest. The Buddha confirms that at that time He was the Brahman
priest. After this, Kutadanta asks the Buddha to say whether there is
an offering that is better, giving a finer fruit than offering of the
King Maha Vijita.
The Buddha’s answer
The Buddha answers this question in the affirmative. He explains that
those who give constant alms to hermits and those who build monasteries
for hermits, get more refined fruits (hermits do not approach usual
sacrifices because of the use of violence in their preparation).
Kutadanta continues to inquire whether there is the best sacrifice, and
again receives the affirmative answer: the best offering is finding the
refuge in Buddha, Dharma and Sangha and fulfillment of the basic rules
of moral self-discipline: refrain from destroying life; do not take what
is not given; manage your feelings (rather than serve them); refrain
from lie; refrain from inebriation and frivolity.
There is even more beautiful offering: the Buddha describes the
stages of overcoming the hindrances (sensory desire, ill will,
sloth-torpor, restlessness-worry and doubt). Then the Buddha describes
the stages of meditative maturation, right up to the achievement of
Wisdom – the destruction of rebirth. This story of the best offering
entirely repeats the description of the visible fruits of hermitage in
the Samaññaphala Sutta (Digha Nikaya 2).
Kutadanta’s decision
Kutadanta recognizes truth in the Buddha’s words and decides to
release all the animals brought to the sacrificial pillar: let them eat
green grass, drink cool water, breathe cool breeze. Then, Kutadanta
invites the Buddha with his Sangha for a meal next morning. The Blessed
silently agrees. And so Kutadanta becomes a layman supporting the
Sangha.
Vladimir Pyatsky & Smadar Pyatsky
Translation: Natalia Tsimbler
The Long Discourses: Sutta 5 - Kutadanta Sutta: Kutadanta & The Bloodless Sacrifice
Candana Bhikkhu
254 subscribers
In
these series of Sutta recitations in English, this time, presenting the
vastly rich Long Discourses/Sayings (DN - Digha Nikāya) of the Buddha, I
used several sources in my attempt to present a more complete version
of each of the suttas. Therefore, I worked to include sections of suttas
that were omitted from several of the available editions of the DN, due
to their repetitive and “drill-like” formulation that although may seem
tiresome at times, nevertheless they do present as a crucial method of
teaching, which the Buddha applied in his dissemination of the Dhamma.
By including this key element back into the body of many of the
pertinent suttas has been my goal, as I tried my best to adhere to the
earliest versions of the Digha Nikāya. This almost algorithmic style of
repeating statements found in many of these and other suttas within the
Pāli Nikāyas, help the meditator to penetrate into the deeper layers of
understanding of the world, as one becomes able to ‘see things as they
truly come to be’ (yathā bhutaṃ pajānāti), which is a necessary step in
the experiencing of Nibbāna, as explained by Lord Buddha. This in itself
has been a crucial part of the decision to make these suttas available
to both the novice and the advanced student of Buddhist meditative
practice, as these help remove the mental contaminants and defilements
from the mind, according to the earliest known Teachings available of
the Buddha.
these series of Sutta recitations in English, this time, presenting the
vastly rich Long Discourses/Sayings (DN - Digha Nikāya) of the Buddha, I
used several sources in my attempt to present a more complete version
of each of the suttas. Therefore, I worked to include sections of suttas
that were omitted from several of the available editions of the DN, due
to their repetitive and “drill-like” formulation that although may seem
tiresome at times, nevertheless they do present as a crucial method of
teaching, which the Buddha applied in his dissemination of the Dhamma.
By including this key element back into the body of many of the
pertinent suttas has been my goal, as I tried my best to adhere to the
earliest versions of the Digha Nikāya. This almost algorithmic style of
repeating statements found in many of these and other suttas within the
Pāli Nikāyas, help the meditator to penetrate into the deeper layers of
understanding of the world, as one becomes able to ‘see things as they
truly come to be’ (yathā bhutaṃ pajānāti), which is a necessary step in
the experiencing of Nibbāna, as explained by Lord Buddha. This in itself
has been a crucial part of the decision to make these suttas available
to both the novice and the advanced student of Buddhist meditative
practice, as these help remove the mental contaminants and defilements
from the mind, according to the earliest known Teachings available of
the Buddha.
Please
Note: It is my wish that after the countless hours of preparing and
making these recordings freely available, you the listener will become
encouraged to obtain the actual hardcopy editions of this and the other
Nikāyas, as made available by the following authors, from their
respective publishers. It is to my teachers and these translators of the
Buddha’s Words, whose works I have consulted throughout this massive
project that I am utterly indebted, given their enormous efforts in
making the Words of The Elders available in the first place.
Note: It is my wish that after the countless hours of preparing and
making these recordings freely available, you the listener will become
encouraged to obtain the actual hardcopy editions of this and the other
Nikāyas, as made available by the following authors, from their
respective publishers. It is to my teachers and these translators of the
Buddha’s Words, whose works I have consulted throughout this massive
project that I am utterly indebted, given their enormous efforts in
making the Words of The Elders available in the first place.
These are:
Rhys Davids, T.W. & C.A.F. (1899; 1903; 1966), Dialogues of The Buddha. London: Pāli Text Society
Bodhi,
B. (1978). The Discourse on the All-Embracing Net of Views: The
Brahmajāla Sutta and its Commentaries, Kandy: Buddhist Publication
Society
B. (1978). The Discourse on the All-Embracing Net of Views: The
Brahmajāla Sutta and its Commentaries, Kandy: Buddhist Publication
Society
Bodhi, B.
(1984). The Great Discourse On Causation: The Mahānidāna Sutta and Its
Commentaries. Kandy: Buddhist Publication Society
(1984). The Great Discourse On Causation: The Mahānidāna Sutta and Its
Commentaries. Kandy: Buddhist Publication Society
Bodhi, B. (1989). The Fruits of Recluseship: The Sāmaññaphala Sutta and its Commentaries, Kandy: Buddhist Publication Society
Ñāṇananda, K. B. (2010). Nibbāna: the mind stilled. Kandy, Sri Lanka: Theravada Tipitaka Press
Walshe, M. (1995). The long discourses of the Buddha: A translation of the Digha Nikāya. Somerville, MA: Wisdom Publications.
About this project:
Over
the past 30+ years, in my quest for understanding the Dhamma, i.e. the
Teachings of Lord Buddha, I have dedicated countless hours studying the
suttas found in the Pāli Canon of the Theravada Tradition (Words of the
Elders) as I sat at the feet of many a great teacher, trying to learn
and grasp the meaning behind the words.
the past 30+ years, in my quest for understanding the Dhamma, i.e. the
Teachings of Lord Buddha, I have dedicated countless hours studying the
suttas found in the Pāli Canon of the Theravada Tradition (Words of the
Elders) as I sat at the feet of many a great teacher, trying to learn
and grasp the meaning behind the words.
In
these difficult times, however, where time itself has become truly
constricted in its abundance, the curious and struggling minds of
individuals do not necessarily have the same luxuries of sitting down
and reading the Nikāyas, let alone exploring their meaning, something
that was enjoyed only a generation or two earlier.
these difficult times, however, where time itself has become truly
constricted in its abundance, the curious and struggling minds of
individuals do not necessarily have the same luxuries of sitting down
and reading the Nikāyas, let alone exploring their meaning, something
that was enjoyed only a generation or two earlier.
Instead,
one becomes hesitant to even pick up one of the Nikāyas given their
massive volume, therefore, the danger of their inaccessibility (by
shying away from reading the Pāli Nikāyas) looms in the horizon; this,
while considering that many newcomers to the Dhamma are often petrified
to tackle the wonderful exploration that would otherwise be awaiting
them in those voluminous pages.
one becomes hesitant to even pick up one of the Nikāyas given their
massive volume, therefore, the danger of their inaccessibility (by
shying away from reading the Pāli Nikāyas) looms in the horizon; this,
while considering that many newcomers to the Dhamma are often petrified
to tackle the wonderful exploration that would otherwise be awaiting
them in those voluminous pages.
Thus,
as one of my own students expressed of her apprehension despite her
love for the Dhamma, to pick up one these precious texts, I saw it
necessary for posterity to go ahead and transfer these words onto audio.
I realize the amount of work, time and energy this would take, but the
necessity for making the Dhamma available in an age of scarcity of time
where most of our time is spent driving, sitting long hours in commute,
etc., becomes all the more relevant, if not imperative.
as one of my own students expressed of her apprehension despite her
love for the Dhamma, to pick up one these precious texts, I saw it
necessary for posterity to go ahead and transfer these words onto audio.
I realize the amount of work, time and energy this would take, but the
necessity for making the Dhamma available in an age of scarcity of time
where most of our time is spent driving, sitting long hours in commute,
etc., becomes all the more relevant, if not imperative.
Being
a Dhamma Teacher means nothing if there is no Dhamma available, which
means that is available whether through being read, studied, and in this
case, heard and listened to.
a Dhamma Teacher means nothing if there is no Dhamma available, which
means that is available whether through being read, studied, and in this
case, heard and listened to.
To
this end, I am dedicating my time and energy to do my small part and
record the precious words of Lord Buddha onto these audio files for
posterity, hoping that listeners would become able to taste them and
realize their fruits (through daily practice), by listening to and
understanding the wonderful gems within the words of Lord Buddha that
have survived the test of time during the last 2600 years.
this end, I am dedicating my time and energy to do my small part and
record the precious words of Lord Buddha onto these audio files for
posterity, hoping that listeners would become able to taste them and
realize their fruits (through daily practice), by listening to and
understanding the wonderful gems within the words of Lord Buddha that
have survived the test of time during the last 2600 years.
Mettacittena,
“Candana” (Garbis J. Bartanian, Doctor of Buddhist Ministry (DBMin), LMFT).
Category
Education
youtube.com
The Long Discourses: Sutta 5 - Kutadanta Sutta: Kutadanta & The Bloodless Sacrifice
In
these series of Sutta recitations in English, this time, presenting the
vastly rich Long Discourses/Sayings (DN - Digha Nikāya) of the Buddha, I
used seve…
these series of Sutta recitations in English, this time, presenting the
vastly rich Long Discourses/Sayings (DN - Digha Nikāya) of the Buddha, I
used seve…
Dhammacakkappavattana Sutta
1. Dasa raja dhamma, 2. kusala3. Kuutadanta Sutta dana, 4. priyavacana, 5. artha cariya ,6. samanatmata, 7. Samyutta Nikayaarya
or, ariyasammutidev
8. Agganna Sutta,9. Majjima Nikaya,10. arya” or “ariy,
11.sammutideva,12. Digha Nikaya
13. Maha Sudassana,14. Dittadhammikatthasamvattanika-dhamma ,15. Canon Sutta ,16. Pali Canon and Suttapitaka ,17. Iddhipada ,18. Lokiyadhamma and Lokuttaradhamma
,19. Brahmavihàra,20. Sangahavatthu ,21. Nathakaranadhamma ,22. Saraniyadhamma ,23. Adhipateyya Dithadhammikattha,
24. dukkha,25. anicca,26. anatta,
27. Samsara,28. Cakkamatti Sihananda Sutta,
,19. Brahmavihàra,20. Sangahavatthu ,21. Nathakaranadhamma ,22. Saraniyadhamma ,23. Adhipateyya Dithadhammikattha,
24. dukkha,25. anicca,26. anatta,
27. Samsara,28. Cakkamatti Sihananda Sutta,
28. Kutadanta Sutta
Chandagati
Dosagati
Mohagati
Bhayagati
Yoniso manasikara
BrahmavihàraSangahavatthu
Nathakaranadhamma
SaraniyadhammaAdhipateyya
Dithadhammikattha
Mara
Law of Kamma
Vasettha Sutta in Majjhima Nikaya
Ambattha Sutta in Digha Nikaya
Assamedha
Sassamedha
Naramedha
Purisamedha
Sammapasa
Vajapeyya
Niraggala
Sila
Samadhi
Panna
Samma-sankappa
Sigalovada Sutta
Brahmajala Sutta
Digha Nikaya (Mahaparinibbana-sutta
dhammamahamatras
Free Online step by step creation of Virtual tour in 3D Circle-Vision 360° for Kushinara Nibbana Bhumi Pagoda
Through
At
WHITE HOME
668, 5A main Road, 8th Cross, HAL III Stage,
Prabuddha Bharat Puniya Bhumi Bengaluru
Magadhi Karnataka State
PRABUDDHA BHARAT
The
exact time 4am is best time in the Morning Offering water before
Sunshine. Waking up early enough to having time to think about the
purpose of life. When you thinking to be in meditation and that today
to help all sentient beings and non-sentient beings to be Happy, Well
and Secure. To have clam, quiet, alert, attentive i.e., wisdom and to
have equanimity mind i.e., not to react to evil and good thoughts and
allowing them to let go, even if it is just by being kind, compassionate
and generous to those with whom who come in contact. Then rising and go
to Pagoda. Lighting a stick of incense and think; To the Metteyya Awakened One with Awareness,Dhamma and Sangha,
exact time 4am is best time in the Morning Offering water before
Sunshine. Waking up early enough to having time to think about the
purpose of life. When you thinking to be in meditation and that today
to help all sentient beings and non-sentient beings to be Happy, Well
and Secure. To have clam, quiet, alert, attentive i.e., wisdom and to
have equanimity mind i.e., not to react to evil and good thoughts and
allowing them to let go, even if it is just by being kind, compassionate
and generous to those with whom who come in contact. Then rising and go
to Pagoda. Lighting a stick of incense and think; To the Metteyya Awakened One with Awareness,Dhamma and Sangha,
I make this offering
I go to the Metteyya Awakened One with Awareness for refuge.
Dhammam saranam gacchami
I go to the Dhamma for refuge.
Sangham saranam gacchami
I go to the Sangha for refuge.
Dutiyampi Metteyya Awakened One with Awareness saranam gacchami
For a second time, I go to the Metteyya Awakened One with Awareness for refuge.
Dutiyampi Dhammam saranam gacchami
For a second time, I go to the Dhamma for refuge.
Dutiyampi Sangham saranam gacchami
For a second time, I go to the Sangha for refuge.
Tatiyampi Metteyya Awakened One with Awareness saranam gacchami
For a third time, I go to the Metteyya Awakened One with Awareness for refuge.
Tatiyampi Dhammam saranam gacchami
For a third time, I go to the Dhamma for refuge.
Tatiyampi Sangham saranam gacchami
For a third time, I go to the Sangha for refuge.
The Five Precepts:
- 1. Panatipata veramani sikkhapadam samadiyami
- I undertake the precept to refrain from destroying living creatures.
- (I do not wish others to harm or destroy my life. So I undertake the precept to refrain from destroying living creatures.)
- 2. Adinnadana veramani sikkhapadam samadiyami
- I undertake the precept to refrain from taking that which is not given.
- ( I do not wish others taking my things. So I undertake the precept to refrain from taking that which is not given.)
- 3. Kamesu micchacara veramani sikkhapadam samadiyami
- I undertake the precept to refrain from sexual misconduct.
- (I
do not wish others to indulge in sexual misconduct with Husband/wife.
So I undertake the precept to refrain from sexual misconduct.) - 4. Musavada veramani sikkhapadam samadiyami
- I undertake the precept to refrain from incorrect speech.
( I do not wish others to speak incorrect speech. so I undertake the precept to refrain from incorrect speech.)
- 5. Suramerayamajja pamadatthana veramani sikkhapadam samadiyami
- I undertake the precept to refrain from intoxicating drinks and drugs which lead to carelessness.
- (
I do not wish others to be careless with me. So I undertake the precept
to refrain from intoxicating drinks and drugs which lead to
carelessness.)
Then to continue by offering to help all sentient beings
and non-sentient beings to be Happy, Well and Secure.
and non-sentient beings to be Happy, Well and Secure.
To have clam,
quiet, alert, attentive i.e., wisdom and to have equanimity mind i.e.,
not to react to evil and good thoughts and allowing them to let go, even
if it is just by being kind, compassionate and generous to those with whom who come in contact.
quiet, alert, attentive i.e., wisdom and to have equanimity mind i.e.,
not to react to evil and good thoughts and allowing them to let go, even
if it is just by being kind, compassionate and generous to those with whom who come in contact.
your
seven (or 1 or 2 . . .) water bowls, etc
seven (or 1 or 2 . . .) water bowls, etc
Stand supports the white statue of the Metteyya Awakened One with Awareness.
A simple start is a steel stand with three levels. This is the main
surface of the Pagoda, so you may want to put some effort into this.
A simple start is a steel stand with three levels. This is the main
surface of the Pagoda, so you may want to put some effort into this.
onto the Pagoda.
First need was an image of the Matteyya Awakened One with Awareness.
You can have as many as you like. This will go on the topmost level of
the Pagoda. It is considered ‘bad etiquette’ to place the Matteyya Awakened One with Awareness lower than any other image in the same Pagoda.
In the place of an image of Buddha, a mantra written on a piece of
paper or similar is perfectly acceptable, and preferred in the Jōdo Shinshū (Pure Land) tradition of Buddhism and in Nichiren
Buddhism. Some buddhist schools recommend certain standardized
arrangements of images for their lay members, in Japan often as
triptychs with the main Buddha surrounded by either bodhisattvas, dharma
guardians or lineage masters. This is not necessary, even after
Japanese standards, and Chinese-Taiwanese Buddhism is usually less
standardized when it comes to home shrines.
4
If a suitable Buddha image simply cannot be obtained, a picture of Buddha’s relics, a stūpa , a Buddhist holy book, a bodhi leaf or picture of the Buddha’s footprints may be acceptable.
5
On the next level, you may place an image of a Buddhist teacher like the Dalai Lama or a small statue of the Chinese Bùdài (the Laughing Buddha, considered to be a manifestation of Buddha Maitreya.)
Two guardian images may be an idea to consider: Either the ‘lion-dogs’
common at the entrance of South Asian monasteries or two
dharmapalas/vidyarajas you feel familiar with (Chinese, Japanese and
Tibetan Buddhists doesn’t use exactly the same palas, and for persons
into Tibetan Buddhism or Shingon there may be reasons to choose
carefully).
Two guardian images may be an idea to consider: Either the ‘lion-dogs’
common at the entrance of South Asian monasteries or two
dharmapalas/vidyarajas you feel familiar with (Chinese, Japanese and
Tibetan Buddhists doesn’t use exactly the same palas, and for persons
into Tibetan Buddhism or Shingon there may be reasons to choose
carefully).
6
Place offerings on the lowest level or, if you wish, a Buddhist scripture or a bowl of water. Some find a bell or singing bowl on a cushion useful.[3]
7
Traditional offerings include candles, flowers, incense, fruit or food. However, it is not what you offer that is important: it is that it is done sincerely with a pure heart.[4]
Since Buddhist monastics aren’t allowed to eat after lunchtime, food,
fruit and dairy offerings traditionally – and for symbolic reasons –
occur in the morning or shortly before lunchtime. Offerings of water,
non-dairy beverages, candles, flowers and incense may, however, occur at
other times of the day.
Since Buddhist monastics aren’t allowed to eat after lunchtime, food,
fruit and dairy offerings traditionally – and for symbolic reasons –
occur in the morning or shortly before lunchtime. Offerings of water,
non-dairy beverages, candles, flowers and incense may, however, occur at
other times of the day.
8
Place a small stūpa on the supporting surface of the shrine, if you wish. You can make a simple stūpa with a small pile of stones. There is no need to go out and buy a costly gold one; that defeats the purpose of Buddhism.
9
It is traditional to change the offering water every morning, however, the old water should never go to waste.
Use it to water a plant or something. A new cup or bowl should be used
for this purpose: glass or crystal is preferable, because the clarity of
the water represents clarity of the mind. Some Buddhist schools use two
water bowls: ‘drinking’ water and ‘washing’ water. It is far from wrong
to let flowers remain even after withering has begun: The flowers serve
to remind you of impermanence.
Use it to water a plant or something. A new cup or bowl should be used
for this purpose: glass or crystal is preferable, because the clarity of
the water represents clarity of the mind. Some Buddhist schools use two
water bowls: ‘drinking’ water and ‘washing’ water. It is far from wrong
to let flowers remain even after withering has begun: The flowers serve
to remind you of impermanence.
10
If you wish, you may offer incense at the shrine when you recite morning ceremony. Touch the tip to your forehead, then light it. See warning.
Community Q&A
-
QuestionWhich would best time in the Morning Offering water before Sunshine?Community AnswerThe exact time (i.e., 4am or
6:30am) are not what’s important. One should wake up early enough to
have time to think about the purpose of one’s life. When you wake up
try to think that I have been in meditation and that your Lama (or the
Dalai Lama or Amitabha, Tara or any Bodhidattva) is seated on a lotus on
the crown of your head. Think that today I will pray to help all
sentient beings even if it is just by being kind, compassionate and
generous to those with whom I come in contact. Then rise and go to your
shrine. You could light a stick of incense and think; To the Buddha,
Dharma and Sangha, I make this offering. Then continue by offering your
seven (or 1 or 2 . . .) water bowls, etc -
QuestionThe statue I got is holding an empty bowl. Is there anything that I am supposed to put in this bowl?Max ThundermanCommunity AnswerIt’s your choice whether you want to put anything in there or not, but usually it’s left clean/empty.
-
QuestionCan I use a picture of Buddha instead of a statue for the top of my shrine?Community AnswerYes, that is absolutely fine. If
you’d like, you could write “BUDDHA” on a piece of crumpled-up loose
leaf paper; you’d still be fine. It really does not matter what the
shrine looks like, but rather what it is about for you. -
QuestionIs it wrong to have shelves with books and items underneath my shrine?Community AnswerNo, that’s not wrong, but it might be a nice idea to try to focus the books and items on your pursuit of Dharma.
-
QuestionMust I always pray in the morning?Community AnswerIt depends on what kind of Buddhist you are, but a short “om mani padme hum” is traditional.
-
QuestionFor how long should a food offering be left
on the shrine at home? How should the food offering be discarded? Can
anyone eat a food offering?Community AnswerLeave it for a few hours. Do not
let it go bad! Food can be offered to guests, animals, the hungry or
just offered to Buddhahood and eaten. It is sinful to discard food.
Anyone can eat the food. Before a meal you offer the food to the Buddha,
then you eat it. The principle is the same for altars and everything
else. -
QuestionCan I use other flowers instead of a lotus?Community AnswerYes. Flowers symbolize the causes,
while fruits symbolize the effects. They play a part in reminding
practitioners of the truth of cause and effect, which most refer to as
Karma. -
QuestionCan I continue to present my offerings to the shrine and meditate regularly when I am having my menstrual period?
-
QuestionCan I use a picture of the buddha instead of a statue?
-
QuestionWhat do the three statues in front of Buddha represent?Community AnswerThey represent the past Buddha, present Buddha and the next Buddha.
Ask a Question
Video
Tips
-
Yellow, white, orange, red, and blue are recommended colours of decoration.
-
Everything on the shrine also has a symbolic meaning. Flowers and fruit for example illustrate the law of karma.
-
What matters is sincerity, not the shrine itself. It would be
better if you didn’t have a shrine and were very sincere in cultivating
virtue than if you had a shrine and wasted time going through the
formalities of making it look pretty. -
Some Buddhists is to have cushions near their shrine to sit on
while meditating. Decorated Indian cushion covers are favoured
considerably. Some prefer a meditation stool or a tightly stuffed zafu. -
The supporting surface of the shrine isn’t really something that you must put a lot of effort into.
-
You should set aside a symbolic day once a month or so to clean
the shrine of dust, and perhaps once a year to clean it thoroughly. In
East Asia the days before new moon is a widespread shrine cleaning time. -
If you are unable to create levels, make sure any statues of
Buddha are not directly on the floor because this can be thought
disrespectful.[5]
Warnings
-
If you do intend on burning incense or candles, consider the flammability of the covering of the shrine.
-
Candles and incense should never be allowed to burn unattended. Consider electric candles or lamps.
-
Avoid cheap, low-quality incense. It is generally manufactured
in Asia where safety standards are comparatively low and can contain
unsafe chemicals.
Things You’ll Need
- A Buddha or Bodhisattva image or statue.
- A water bowl
- Flowers/incense/fruit/electric candles.
- A photograph or image of your own Buddhist teacher, if you have one.
- A selection of small stones
References
- The Art of Lovingkindness, by Ven. Master Chin Kung and Ven. Wu Ling.
- The Buddha Book, by Lillian Too.
-
↑ https://www.thebuddhagarden.
com/where-to-place-buddha- statue.html -
↑ https://www.thebuddhagarden.
com/where-to-place-buddha- statue.html -
↑ https://www.windhorse.co.uk/
setting-up-a-buddhist-shrine. html -
↑ https://www.shambhala.com/
snowlion_articles/making- offerings-how-and-why/ -
↑ https://www.knowingbuddha.org/
dos-and-donts
“This site has illuminated what I can put on my shrine to guide me to fulfillment.”
Place the Matteyya Awakened One with Awareness