Food Gifts Biography
(Source google.com)
Others as an act of virtue, either materially or in the
sense of providing capabilities (i. e. education) for free. It exists in a
number of religions and regions. The word, in the modern English language,
comes from theOld English, from Late Latin eleemosyna, from Greek , alms", from eleēmōn "merciful", from ἔλεος
eleos "pity". In Buddhism, alms or almsgiving is the respect given by
a lay Buddhist to a Buddhist monk,nun, spiritually-developed person or other
sentient being. It is not charity as presumed by Western interpreters. It is
closer to a symbolic connection to the spiritual realm and to show humbleness
and respect in the presence of the secular society The act of alms giving
assists in connecting the human to the monk or nun and what he/she represents.
As the Buddha has stated, In Theravada Buddhism, nuns (Pāli: bhikkhunis) and
monks go on a daily almsround (pindacara) to collect food. This is often perceived as giving
the laypeople the opportunity to make merit. Money cannot be
accepted by a Theravadan Buddhist monk or nun in lieu of or in addition to
food, as the Patimokkha training rules make it an offence worth forfeiture and
confession.
In countries that follow Mahayana Buddhism, it has been
impractical for monks to go on a daily almsround. In China ,
Korea and Japan ,
monasteries were situated in remote mountain areas in which the distance
between the monastery and the nearest towns would make a daily almsround
impossible. In Japan ,
the practice of a weekly or monthly takuhatsu replaced the daily round. In the
Himalayan countries, the large number of bikshus would have made an almsround a
heavy burden on families. Competition with other religions for support also
made daily almsrounds difficult and even dangerous; the first Buddhist monks in
the Shilla dynasty of Korea
were said to be beaten due to their minority at the time. In Buddhism, both "almsgiving" and, more
generally, "giving" are called "dāna" (Pāli). Such
giving is one of the three elements of the path of practice as formulated by
the Buddha for laypeople. This path of practice for laypeople. The exquisite paradox in Buddhism is that the more we give –
and the more we give without seeking something in return – the wealthier (in
the broadest sense of the word) we will become. By giving we destroy those
acquisitive impulses that ultimately lead to further suffering. Generosity is
also expressed towards other sentient beings as both a cause for merit and to
aid the receiver of the gift. In Mahayana Tradition it is accepted that
although the three jewels of refuge are the basis of the greatest merit, by
seeing other sentient beings as having Buddhanature and making offerings
towards the aspirational Buddha to be within them is of equal benefit.
Generosity towards other sentient beings is greatly emphasised in Mahayana as
one of the perfections (paramita) as shown in Lama Tsong Khapa's
'The Abbreviated Points of the Graded Path' (Tibetan: lam-rim bsdus-don). Total
willingness to give is the wish-granting gem for fulfilling the hopes of
wandering beings. It is the sharpest weapon to sever the knot of stinginess. It
leads to bodhisattva conduct that enhances self-confidence and courage, And is
the basis for universal proclamation of your fame and repute. Realizing this,
the wise rely, in a healthy manner, on the outstanding path Of (being
ever-willing) to offer completely their bodies, possessions, and positive
potentials.
The ever-vigilant lama has practiced like that. If you too would seek liberation, Please cultivate yourself in the same way. In Buddhism, giving of alms is the beginning of one's journey to Nirvana (Pali: nibbana). In practice, one can give anything with or without thought for Nibbana. This would lead to faith (Pali: saddha), one key power (Pali: bala) that one should generate within oneself for the Buddha, Dhamma and Sangha.
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