Forwarded from Buddha Dharma books
Free Buddha Dharma ebook
The Seeker’s Glossary of Buddhism
By The Sutra Translation Committee of USA and Canada
The Seeker’s Glossary of Buddhism is a compendium of excerpts and quotations from some 350 works by monks, nuns, professors, scholars and other laypersons from nine different countries, in their own words or in translation.
How to use the Glossary: This book can be used in three ways: to find the definition of unfamiliar terms; to gain a broader understanding of specific Buddhist concepts; and also as an introduction to Buddhism.
In the vast corpus of the Mahayana tradition, one text, the Avatamsaka Sutra, stands supreme. Described by Dr. D. T. Suzuki as the “epitome of Buddhist thought, Buddhist sentiment and Buddhist experience”, the sutra recounts the story of the youth Sudhana, the perennial seeker of the Way, who toward the end of the sutra sought entrance into Maitreya’s Tower – his own Self-Nature and Mind.
The present Seeker’s Glossary of Buddhism is devoted to this inner pilgrimage, as it attempts to make the treasures of Maitreya’s Tower accessible to the greatest number. Thus, over the last several years, the editors have canvassed some 30 Buddhist dictionaries and encyclopedias and over 350 books on Buddhism, published in different languages, extracting what they believe are key terms and concepts useful to the average student of Buddhism. Although the whole range of Buddhist thought is covered, special emphasis is placed on the Pure Land and Hua-yen (Avatamsaka) world views, the so-called Schools of Existence (q.v.). An important aspect of this Glossary is its extensive cross-referencing of key Buddhist terms, a feature which we believe is particularly useful at this stage of development of Buddhist terminology in the West.
Free download available:
https://static.sariputta.com/pdf/tipitaka/256/budglossary_pdf.pdf
===
The Seeker’s Glossary of Buddhism
By The Sutra Translation Committee of USA and Canada
The Seeker’s Glossary of Buddhism is a compendium of excerpts and quotations from some 350 works by monks, nuns, professors, scholars and other laypersons from nine different countries, in their own words or in translation.
How to use the Glossary: This book can be used in three ways: to find the definition of unfamiliar terms; to gain a broader understanding of specific Buddhist concepts; and also as an introduction to Buddhism.
In the vast corpus of the Mahayana tradition, one text, the Avatamsaka Sutra, stands supreme. Described by Dr. D. T. Suzuki as the “epitome of Buddhist thought, Buddhist sentiment and Buddhist experience”, the sutra recounts the story of the youth Sudhana, the perennial seeker of the Way, who toward the end of the sutra sought entrance into Maitreya’s Tower – his own Self-Nature and Mind.
The present Seeker’s Glossary of Buddhism is devoted to this inner pilgrimage, as it attempts to make the treasures of Maitreya’s Tower accessible to the greatest number. Thus, over the last several years, the editors have canvassed some 30 Buddhist dictionaries and encyclopedias and over 350 books on Buddhism, published in different languages, extracting what they believe are key terms and concepts useful to the average student of Buddhism. Although the whole range of Buddhist thought is covered, special emphasis is placed on the Pure Land and Hua-yen (Avatamsaka) world views, the so-called Schools of Existence (q.v.). An important aspect of this Glossary is its extensive cross-referencing of key Buddhist terms, a feature which we believe is particularly useful at this stage of development of Buddhist terminology in the West.
Free download available:
https://static.sariputta.com/pdf/tipitaka/256/budglossary_pdf.pdf
===
❤1✍1🥰1
Forwarded from Buddha
Jesus said, “If those who lead you say to you, ‘Look, the Kingdom is in the sky,’ then the birds of the sky will get there first. If they say, ‘It is in the sea,’ then the fish will get there first. Rather, the Kingdom is inside of you, and it is outside of you. When you come to know yourselves, then you will become known, and you will realize that it is you who are the children of the living Father. But if you will not know yourselves, then you dwell in poverty, and it is you who are that poverty”.
Thích Nhất Hạnh, Living Buddha, Living Christ
Thích Nhất Hạnh, Living Buddha, Living Christ
❤1🔥1🏆1🤗1
Forwarded from Buddha
A Time to Perfect Our Compassion
By Bhante Suddhaso
Gift giving is a physical enactment of the principle of compassion, says Buddhist monk Bhante Suddhaso.
The Buddhist monk Ajahn Chah said, “Anything that inspires us to see what is true and do what is good is proper practice.”
Christmas is an excellent example of this. At first glance, it may appear to be non-Buddhist, but on closer examination we see that it provides an opportunity to practice several aspects of the Buddhist path: generosity, consideration, kindness, and mutual regard.
In particular, the practice of gift giving is a physical enactment of the principle of compassion. This is especially relevant when we recall that our actions arise directly from our mind states: the perfection of compassion as a mind state naturally manifests as physical acts of kindness and generosity. If we find that we do not readily act for the well-being of others, that indicates there is a need for further development of inner compassion. That can be developed by giving gifts to others.
Bhante Suddhaso is a Buddhist monk in the Thai Forest Tradition. He lives in New York City.
By Bhante Suddhaso
Gift giving is a physical enactment of the principle of compassion, says Buddhist monk Bhante Suddhaso.
The Buddhist monk Ajahn Chah said, “Anything that inspires us to see what is true and do what is good is proper practice.”
Christmas is an excellent example of this. At first glance, it may appear to be non-Buddhist, but on closer examination we see that it provides an opportunity to practice several aspects of the Buddhist path: generosity, consideration, kindness, and mutual regard.
In particular, the practice of gift giving is a physical enactment of the principle of compassion. This is especially relevant when we recall that our actions arise directly from our mind states: the perfection of compassion as a mind state naturally manifests as physical acts of kindness and generosity. If we find that we do not readily act for the well-being of others, that indicates there is a need for further development of inner compassion. That can be developed by giving gifts to others.
Bhante Suddhaso is a Buddhist monk in the Thai Forest Tradition. He lives in New York City.
❤2🥰1
Dhammapada Verse 363
Kokalika Vatthu
Yo mukhasamyato bhikkhu
mantabhani anuddhato
attham dhammanca dipeti
madhuram tassa bhasitam.
Verse 363: The bhikkhu who controls his mouth (speech) who speaks wisely with his mind composed, who explains the meaning and the text of the Dhamma, — sweet are the words of that bhikkhu.
The Story of Bhikkhu Kokalika
While residing at the Jetavana monastery, the Buddha uttered Verse (363) of this book, with reference to Bhikkhu Kokalika.
Bhikkhu Kokalika had abused the two Chief Disciples, the Venerable Sariputta and the Venerable Maha Moggallana. For this evil deed Kokalika was swallowed up by the earth and had to suffer in Paduma Niraya. Learning about his fate, the bhikkhus remarked that Kokalika had to suffer grievously because he did not control his tongue. To those bhikkhus, the Buddha said, "Bhikkhus! A bhikkhu must have control over his tongue; his conduct must be good; his mind must be calm, subdued and not flitting about as it pleases."
Then the Buddha spoke in verse as follows:
Verse 363: The bhikkhu who controls his mouth (speech) who speaks wisely with his mind composed, who explains the meaning and the text of the Dhamma, — sweet are the words of that bhikkhu.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://news.1rj.ru/str/dhammapadas
===
Kokalika Vatthu
Yo mukhasamyato bhikkhu
mantabhani anuddhato
attham dhammanca dipeti
madhuram tassa bhasitam.
Verse 363: The bhikkhu who controls his mouth (speech) who speaks wisely with his mind composed, who explains the meaning and the text of the Dhamma, — sweet are the words of that bhikkhu.
The Story of Bhikkhu Kokalika
While residing at the Jetavana monastery, the Buddha uttered Verse (363) of this book, with reference to Bhikkhu Kokalika.
Bhikkhu Kokalika had abused the two Chief Disciples, the Venerable Sariputta and the Venerable Maha Moggallana. For this evil deed Kokalika was swallowed up by the earth and had to suffer in Paduma Niraya. Learning about his fate, the bhikkhus remarked that Kokalika had to suffer grievously because he did not control his tongue. To those bhikkhus, the Buddha said, "Bhikkhus! A bhikkhu must have control over his tongue; his conduct must be good; his mind must be calm, subdued and not flitting about as it pleases."
Then the Buddha spoke in verse as follows:
Verse 363: The bhikkhu who controls his mouth (speech) who speaks wisely with his mind composed, who explains the meaning and the text of the Dhamma, — sweet are the words of that bhikkhu.
===
Dhammapada, beloved and favorite teachings of the Buddha channel:
https://news.1rj.ru/str/dhammapadas
===
Telegram
Dhammapada - Buddha Dharma Teachings
Daily teachings of the Dhammapada, beloved and favorite teachings of the Buddha
❤1👍1🤗1
Forwarded from Words of the Buddha
Buddham Saranam Gacchami
Dhammam Saranam Gacchami
Sangham Saranam Gacchami
I go to the Buddha for refuge.
I go to the Dhamma for refuge.
I go to the Sangha for refuge.
बुद्धं शरणं गच्छामि। धर्मं शरणं गच्छामि। संघं शरणं गच्छामि।
Dhammam Saranam Gacchami
Sangham Saranam Gacchami
I go to the Buddha for refuge.
I go to the Dhamma for refuge.
I go to the Sangha for refuge.
बुद्धं शरणं गच्छामि। धर्मं शरणं गच्छामि। संघं शरणं गच्छामि।
🙏2🥰1💯1
Forwarded from Words of the Buddha
Free Buddha Dharma ebook
Colour illustrated Human Roots For Young Readers
Published and edited by the Buddhist Text Translation Society, California
Stories from the Jataka at the time of the Buddha and stories about Buddha's disciples.
Free download here:
https://ftp.budaedu.org/ebooks/pdf/EN297.pdf
===
Colour illustrated Human Roots For Young Readers
Published and edited by the Buddhist Text Translation Society, California
Stories from the Jataka at the time of the Buddha and stories about Buddha's disciples.
Free download here:
https://ftp.budaedu.org/ebooks/pdf/EN297.pdf
===
❤2👏1
Bhikkhus, there are these five defilements of gold, defiled by which gold is not malleable, wieldy, and luminous, but brittle and not properly fit for work. What five? Iron, copper, tin, lead, and silver. But when gold is freed from these five defilements, it is malleable, wieldy, and luminous, pliant and properly fit for work. Then whatever kind of ornament one wishes to make from it—whether a bracelet, earrings, a necklace, or a golden garland—one can achieve one’s purpose.
“So too, bhikkhus, there are these five defilements of the mind, defiled by which the mind is not malleable, wieldy, and luminous, but brittle and not properly concentrated for the destruction of the taints. What five? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. But when the mind is freed from these five defilements, it becomes malleable, wieldy, and luminous, pliant and properly concentrated for the destruction of the taints.
Partially excerpted from AN 5.23 Upakkilesasutta : Defilements
“So too, bhikkhus, there are these five defilements of the mind, defiled by which the mind is not malleable, wieldy, and luminous, but brittle and not properly concentrated for the destruction of the taints. What five? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. But when the mind is freed from these five defilements, it becomes malleable, wieldy, and luminous, pliant and properly concentrated for the destruction of the taints.
Partially excerpted from AN 5.23 Upakkilesasutta : Defilements
❤1👍1🤩1😍1😎1
Dhammapada Verse 364
Dhammaramatthera Vatthu
Dhammaramo dhammarato
dhammam anuvicintayam
dhammam anussaram bhikkhu
saddhamma1 na parihayati.
Verse 364: The bhikkhu who abides in the Dhamma, who delights in the Dhamma, who meditates on the Dhamma, and is ever mindful of the Dhamma, does not fall away from the Dhamma of the virtuous1.
1. saddhamma: the Dhamma of the virtuous; i.e., the thirty-seven Factors of Enlightenment (Bodhipakkhiya Dhamma) and the nine Transcendentals (Lokuttara Dhamma).
The Story of Thera Dhammarama
While residing at the Jetavana monastery, the Buddha uttered Verse (364) of this book, with reference to Thera Dhammarama.
When it was made known to the disciples that the Buddha would realize Parinibbana in four months' time, most of the puthujjana bhikkhus (i.e., those who had not attained any of the Maggas) felt extremely depressed and were at a loss and did not know what to do. They just stayed close to the Buddha, hardly ever leaving his presence. However, there was a bhikkhu by the name of Dhammarama who kept to himself and did not go near the Buddha. His intention was to strive most ardently to attain arahatship before the passing away of the Buddha. So he strove hard in Insight Meditation Practice. Other bhikkhus, not understanding his attitude and his noble ambition, misunderstood his behaviour.
Those bhikkhus took Dhammarama to the Buddha and said to the Enlightened One, "Venerable Sir! This bhikkhu does not seem to have any affection or regard or reverence for you; he has been staying by himself while all the time other bhikkhus are staying close to Your Venerable presence." When other bhikkhus had said everything they wanted to say, Dhammarama respectfully explained to the Buddha why he had not come to see the Buddha and also reported that he had been striving his utmost in Insight Meditation Practice.
The Buddha was satisfied and was very pleased with the explanation and conduct of Dhammarama and he said, "My son, Dhammarama, you have done very well. A bhikkhu who loves and respects me should act like you. Those who made offerings of flowers, scents and incense to me are not really paying me homage. Only those who practise the Dhamma are the ones who truly pay homage to me."
Then the Buddha spoke in verse as follows:
Verse 364: The bhikkhu who abides in the Dhamma, who delights in the Dhamma, who meditates on the Dhamma, and is ever mindful of the Dhamma, does not fall away from the Dhamma of the virtuous.
At the end of the discourse Thera Dhammarama attained arahatship.
===
Buddha dharma teachings channel:
https://invite.viber.com/?g2=AQAKw1y3rv%2F6sk61PI2W4izuIiaEZj8YZujhY1tSzL%2B07s7rFnVFDAd0bAYFaMLw
===
Dhammaramatthera Vatthu
Dhammaramo dhammarato
dhammam anuvicintayam
dhammam anussaram bhikkhu
saddhamma1 na parihayati.
Verse 364: The bhikkhu who abides in the Dhamma, who delights in the Dhamma, who meditates on the Dhamma, and is ever mindful of the Dhamma, does not fall away from the Dhamma of the virtuous1.
1. saddhamma: the Dhamma of the virtuous; i.e., the thirty-seven Factors of Enlightenment (Bodhipakkhiya Dhamma) and the nine Transcendentals (Lokuttara Dhamma).
The Story of Thera Dhammarama
While residing at the Jetavana monastery, the Buddha uttered Verse (364) of this book, with reference to Thera Dhammarama.
When it was made known to the disciples that the Buddha would realize Parinibbana in four months' time, most of the puthujjana bhikkhus (i.e., those who had not attained any of the Maggas) felt extremely depressed and were at a loss and did not know what to do. They just stayed close to the Buddha, hardly ever leaving his presence. However, there was a bhikkhu by the name of Dhammarama who kept to himself and did not go near the Buddha. His intention was to strive most ardently to attain arahatship before the passing away of the Buddha. So he strove hard in Insight Meditation Practice. Other bhikkhus, not understanding his attitude and his noble ambition, misunderstood his behaviour.
Those bhikkhus took Dhammarama to the Buddha and said to the Enlightened One, "Venerable Sir! This bhikkhu does not seem to have any affection or regard or reverence for you; he has been staying by himself while all the time other bhikkhus are staying close to Your Venerable presence." When other bhikkhus had said everything they wanted to say, Dhammarama respectfully explained to the Buddha why he had not come to see the Buddha and also reported that he had been striving his utmost in Insight Meditation Practice.
The Buddha was satisfied and was very pleased with the explanation and conduct of Dhammarama and he said, "My son, Dhammarama, you have done very well. A bhikkhu who loves and respects me should act like you. Those who made offerings of flowers, scents and incense to me are not really paying me homage. Only those who practise the Dhamma are the ones who truly pay homage to me."
Then the Buddha spoke in verse as follows:
Verse 364: The bhikkhu who abides in the Dhamma, who delights in the Dhamma, who meditates on the Dhamma, and is ever mindful of the Dhamma, does not fall away from the Dhamma of the virtuous.
At the end of the discourse Thera Dhammarama attained arahatship.
===
Buddha dharma teachings channel:
https://invite.viber.com/?g2=AQAKw1y3rv%2F6sk61PI2W4izuIiaEZj8YZujhY1tSzL%2B07s7rFnVFDAd0bAYFaMLw
===
Viber
Buddha
Buddha dharma teachings from the suttas and commentaries from Theravada tradition
❤1👍1💯1
Forwarded from Ajahn Chah - Theravada Thailand Buddhism
Free Buddha Dharma ebook
In Body and Mind
by Ajahn Chah, translated from the Thai by Thanissaro Bhikkhu; 2012
On August 23, 1978, Sanya Dhammasak, the Chief Privy Councilor, along with his family, visited Wat Nong Pa Pong to pay respect to Ven. Ajahn Chah. In the midst of their Dhamma conversation, Ajahn Chah gave a Dhamma talk that is transcribed and translated here.
An earlier, condensed translation of this talk was included in the book, A Taste of Freedom, under the noscript, “The Peace Beyond.”
Free download here:
https://www.accesstoinsight.org/lib/thai/chah/inbodyandmind.pdf
===
In Body and Mind
by Ajahn Chah, translated from the Thai by Thanissaro Bhikkhu; 2012
On August 23, 1978, Sanya Dhammasak, the Chief Privy Councilor, along with his family, visited Wat Nong Pa Pong to pay respect to Ven. Ajahn Chah. In the midst of their Dhamma conversation, Ajahn Chah gave a Dhamma talk that is transcribed and translated here.
An earlier, condensed translation of this talk was included in the book, A Taste of Freedom, under the noscript, “The Peace Beyond.”
Free download here:
https://www.accesstoinsight.org/lib/thai/chah/inbodyandmind.pdf
===
❤1👍1🥰1👌1
Sanghanussati Bhavana is the recollection on the qualities of the community of noble sangha.
Supatipanno Bhagavato savakasangho, ²ujupatipanno Bhagavato savakasangho, ³nayapatipanno Bhagavato savakasangho, 4samicipatpanno Bhagavato savakasangho; yadidam cattari purisa yugani attha purisa puggala, esa Bhagavato savakasangho, 5ahuneyyo, 6pahuneyyo, 7dakkhineyyo, 8anjali karaniyo, 9anuttaram punnakkhettam lokassa ti.”
“ 1 Well attained is the Order of the Blessed One’s disciples, 2 upright is the Order of the Blessed One’s disciples, 3 true is the Order of the Blessed One’s disciples, 4 proper is the Order of the Blessed One’s disciples. That is, the four pairs of persons, the eight individual persons, this is the Order of the Blessed One’s disciples; 5 worthy of gifts, 6 worthy of hospitality, 7 worthy of offerings, 8 worthy of salutations, 9 an incomparable field of merits for the world. ”
Supatipanno Bhagavato savakasangho, ²ujupatipanno Bhagavato savakasangho, ³nayapatipanno Bhagavato savakasangho, 4samicipatpanno Bhagavato savakasangho; yadidam cattari purisa yugani attha purisa puggala, esa Bhagavato savakasangho, 5ahuneyyo, 6pahuneyyo, 7dakkhineyyo, 8anjali karaniyo, 9anuttaram punnakkhettam lokassa ti.”
“ 1 Well attained is the Order of the Blessed One’s disciples, 2 upright is the Order of the Blessed One’s disciples, 3 true is the Order of the Blessed One’s disciples, 4 proper is the Order of the Blessed One’s disciples. That is, the four pairs of persons, the eight individual persons, this is the Order of the Blessed One’s disciples; 5 worthy of gifts, 6 worthy of hospitality, 7 worthy of offerings, 8 worthy of salutations, 9 an incomparable field of merits for the world. ”
🙏1🏆1
Dhammapada Verses 365 and 366
Vipakkhasevaka Bhikkhu Vatthu
Salabham natimanneyya
na' nnesam pihayam care
annesam pihayam bhikkhu
samadhim nadhigacchati.
Appalabhopi ce bhikkhu
salabham nati mannati
tam ve deva pasamasanti
suddhajivim atanditam.
Verse 365: One should not despise what one has received (by proper means), nor should one envy others their gains. The bhikkhu who envies others cannot attain Concentration (Samadhi).
Verse 366: Though he receives only a little, if a bhikkhu does not despise what he has received (by proper means), the devas will surely praise him who leads a pure life and is not slothful.
The Story of a Bhikkhu Who Associated With a Follower of Devadatta
While residing at the Jetavana monastery, the Buddha uttered Verses (365) and (366) of this book, with reference to a bhikkhu who was on friendly terms with a follower of Devadatta.
Once, a bhikkhu disciple of the Buddha, being very friendly with a follower of Devadatta, paid a visit to the monastery of Devadatta and stayed there for a few days. Other bhikkhus reported to the Buddha that he had been mixing with the followers of Devadatta and that he had even gone to the monastery of Devadatta, spent there a few days, eating, sleeping and apparently enjoying the choice food and the comforts of that monastery. The Buddha sent for that bhikkhu and asked him whether what he had heard about his behaviour was true. The bhikkhu admitted that he had gone to the monastery of Devadatta for a few days, but he told the Buddha that he had not embraced the teaching of Devadatta.
The Buddha then reprimanded him and pointed out that his behaviour made him appear like a follower of Devadatta. To him the Buddha said, "My son, even though you have not embraced the doctrine of Devadatta, you are going about as if you were one of his followers. A bhikkhu should be contented with what he gets and should not covet other people's gains. A bhikkhu who is filled with envy at the good fortune of others will not attain concentration (samadhi), or Insight, or the Path that leads to Nibbana (Magga). Only the bhikkhu who is contented with whatever he gets will be able to attain concentration, Insight and the Path."
Then the Buddha spoke in verse as follows:
Verse 365: One should not despise what one has received (by proper means), nor should one envy others their gains. The bhikkhu who envies others cannot attain Concentration (Samadhi).
Verse 366: Though he receives only a little, if a bhikkhu does not despise what he has received (by proper means), the devas will surely praise him who leads a pure life and is not slothful.
===
Words of the Buddha channel:
https://invite.viber.com/?g2=AQAFqzqlj7FmI061PX17rxWMAtZ%2BRuso%2FH2KmHKZSgnv7v9DD8X0bDkKnZDr9JDq
===
Vipakkhasevaka Bhikkhu Vatthu
Salabham natimanneyya
na' nnesam pihayam care
annesam pihayam bhikkhu
samadhim nadhigacchati.
Appalabhopi ce bhikkhu
salabham nati mannati
tam ve deva pasamasanti
suddhajivim atanditam.
Verse 365: One should not despise what one has received (by proper means), nor should one envy others their gains. The bhikkhu who envies others cannot attain Concentration (Samadhi).
Verse 366: Though he receives only a little, if a bhikkhu does not despise what he has received (by proper means), the devas will surely praise him who leads a pure life and is not slothful.
The Story of a Bhikkhu Who Associated With a Follower of Devadatta
While residing at the Jetavana monastery, the Buddha uttered Verses (365) and (366) of this book, with reference to a bhikkhu who was on friendly terms with a follower of Devadatta.
Once, a bhikkhu disciple of the Buddha, being very friendly with a follower of Devadatta, paid a visit to the monastery of Devadatta and stayed there for a few days. Other bhikkhus reported to the Buddha that he had been mixing with the followers of Devadatta and that he had even gone to the monastery of Devadatta, spent there a few days, eating, sleeping and apparently enjoying the choice food and the comforts of that monastery. The Buddha sent for that bhikkhu and asked him whether what he had heard about his behaviour was true. The bhikkhu admitted that he had gone to the monastery of Devadatta for a few days, but he told the Buddha that he had not embraced the teaching of Devadatta.
The Buddha then reprimanded him and pointed out that his behaviour made him appear like a follower of Devadatta. To him the Buddha said, "My son, even though you have not embraced the doctrine of Devadatta, you are going about as if you were one of his followers. A bhikkhu should be contented with what he gets and should not covet other people's gains. A bhikkhu who is filled with envy at the good fortune of others will not attain concentration (samadhi), or Insight, or the Path that leads to Nibbana (Magga). Only the bhikkhu who is contented with whatever he gets will be able to attain concentration, Insight and the Path."
Then the Buddha spoke in verse as follows:
Verse 365: One should not despise what one has received (by proper means), nor should one envy others their gains. The bhikkhu who envies others cannot attain Concentration (Samadhi).
Verse 366: Though he receives only a little, if a bhikkhu does not despise what he has received (by proper means), the devas will surely praise him who leads a pure life and is not slothful.
===
Words of the Buddha channel:
https://invite.viber.com/?g2=AQAFqzqlj7FmI061PX17rxWMAtZ%2BRuso%2FH2KmHKZSgnv7v9DD8X0bDkKnZDr9JDq
===
Viber
Words Of The Buddha
Daily teachings from Buddha Dharma
❤1🏆1🆒1
Forwarded from Words of the Buddha
Offerings in a Buddhist procession in Java island, Indonesia.
❤1🎉1🤩1😍1