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The new graphical interface of google+ doesn't display the "about community" as prominently as before… yet there are community rules, so if you intend posting here, please read them: gplus.wallez.name/QwARJsxkJ9b and gplus.wallez.name/e6qpwLAXGPX

See also the detailed explanations found in the "community rules" section of the community.
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Engaged Buddhism, Nirvana in Samsara, the concept of living in the present moment and being engaged in Samsara🌷

#samsara #nirvana #engagedbuddhism #paramita

http://www.koan.mu/gplus/XRJ24JdxHPa

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 "I undertake the training rule to abstain from fermented and distilled intoxicants which are the basis for heedlessness."

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Bikkhu Bodhi explains in "http://googleweblight.com/i?u=http://www.accesstoinsight.org/lib/authors/bodhi/wheel282.html&hl=es-419&tg=309" that the Fifth Precept can be translated from the Pali to prohibit "fermented and distilled liquors which are intoxicants" or "fermented and distilled liquors and other intoxicants." Either way, clearly the guiding purpose of the precept is "to prevent heedlessness caused by the taking of intoxicating substances."

According to Bikkhu Bodhi, violating the precept requires an intoxicant, an intention to take an intoxicant, the activity of ingesting the intoxicant, and the actual ingestion of the intoxicant. Taking medication containing alcohol, opiates or other intoxicants for genuine medical reasons does not count, nor does eating food flavored with a small amount of liquor. Otherwise, Theravada Buddhism considers the Fifth Precept to be a clear prohibition of drinking.

Although Theravada monks generally don't march around calling for prohibition, lay people are discouraged from drinking. In southeast Asia, where Theravada Buddhism dominates, the monastic sangha often calls for bars and liquor stores to be closed on major uposatha days.

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"The Precepts contain the totality of the teachings of the Buddhadharma. ... People inquire about practice, 'What is lay practice?' Kai—the precepts. 'What is monastic practice?' Kai—the precepts. 'What is home practice?' Kai—the precepts. 'What is the sacred?'—Kai. 'What is the secular?'—Kai. Everything we see, touch, and do, our way of relating, is right here in these precepts. They are the Buddha Way, the heart of the Buddha." (The Heart of Being: Moral and Ethical Teachings of Zen Buddhism, page 67)

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How should Buddhists respond to the border crisis and family separations?

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Zazen Meditation is difficult. However, practising it on a daily basis is very effective for the expansion of consciousness and the development of intuition. #zen #meditation

https://taisendeshimaru.org/

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broken

Well, after 8 years of service, including 6 months in India with its sand and random power cuts, my laptop is now officially dead, as in it was revised and repaired before, but now we're also past the repairable status...
So, if you liked my contribution here since 2011, now is the perfect time to help me continue it, via http://koan.mu/donate.htm and if not, then let's assume it's for the best: it has been a good run, thanks for reading, and see you around one day!

If you feel like volunteering for the 'ownership' of the Buddhist communities I lead here, send me a private hangout message.

With kind regards for now,
Denis
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Best Buddhist Meditation Techniques

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Myanmar is somehow a synonym for Buddhism and not only because of Buddhist objects and architecture can be experienced
practically "at every second corner"
https://myanmarjourney.trvge.com/2018/06/myanmar-buddhism.html

#buddhisn #myanmarbuddhisn #buddhistarchitecture
Myanmar Buddhism
Myanmar Buddhism
myanmarjourney.trvge.com

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In the section “The Heart of Meditation” http://www.rigpawiki.org/index.php?title=Sogyal_Rinpoche explains that:

“In the teaching of Buddha, we say there are three things that make all the difference between your meditation being merely a way of bringing temporary relaxation, peace, and bliss, or of becoming a powerful cause for your enlightenment and the enlightenment of others. We call them: “Good in the Beginning, Good in the Middle, and Good at the End.”

Good in the Beginning springs from the awareness that we and all sentient beings fundamentally have the buddha nature as our innermost essence, and that to realize it is to be free of ignorance and to put an end, finally, to suffering. So each time we begin our practice of meditation, we are moved by this, and inspire ourselves with the motivation to dedicate our practice, and our life, to the enlightenment of all beings …

Good in the Middle is the frame of mind with which we enter into the heart of the practice, one inspired by the realization of the nature of mind, from which arises an attitude of non-grasping, free of any conceptual reference whatsoever, and an awareness that all things are inherently “empty,” illusory, and dream-like.

Good at the End is the way in which we bring our meditation to a close by dedicating all its merit, and praying with real fervor: “May whatever merit that comes from this practice go toward the enlightenment of all beings; may it become a drop in the ocean of the activity of all the buddhas in their tireless work for the liberation of all beings.” …






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En la sección "El corazón de la meditación", Sogyal Rinpoche explica que:

"En la enseñanza de Buda, decimos que hay tres cosas que hacen que la diferencia entre tu meditación sea simplemente una forma de brindar relajación temporal, paz y dicha, o de convertirte en una poderosa causa para tu iluminación y la iluminación de los demás. Los llamamos: "Bueno al principio, bueno en el medio y bueno al final".

El Bien en el Principio surge de la conciencia de que nosotros y todos los seres sintientes tenemos fundamentalmente la naturaleza de Buda como nuestra esencia más profunda, y que realizarla es estar libres de ignorancia y poner fin, finalmente, al sufrimiento. Entonces, cada vez que comenzamos nuestra práctica de meditación, nos conmueve esto y nos inspiramos con la motivación de dedicar nuestra práctica y nuestra vida a la iluminación de todos los seres ...

El bien en el medio es el estado de ánimo con el que entramos en el corazón de la práctica, ser inspirado en la realización de la naturaleza de la mente, del cual surge una actitud de no asirse, libre de cualquier referencia conceptual, y ser la conciencia de que todas las cosas son inherentemente "vacías", ilusorias y de ensueño.

El bien al final es la forma en que concluimos nuestra meditación dedicándole todo su mérito y orando con verdadero fervor: "Que todos los méritos que provengan de esta práctica se dirijan a la iluminación de todos los seres; que se convierta en una gota en el océano de la actividad de todos los budas en su incansable trabajo por la liberación de todos los seres "...
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