25/08/2026
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๐๐๐ ๐๐๐๐๐๐๐๐๐๐, ๐๐๐ ๐๐๐ ๐๐๐๐๐ ๐๐๐
(๐จ ๐๐๐๐๐ ๐๐ ๐๐๐ ๐๐๐๐๐๐๐๐๐ ๐๐ ๐๐๐ ๐ต๐ฬ๐๐ ๐ฒ๐๐๐ ๐บ๐ฬ๐๐๐๐ ๐๐ ๐๐๐ ๐ฉ๐๐
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๐๐ ๐๐ ๐๐๐๐ ๐๐ ๐๐๐ ๐๐๐๐ ๐๐๐๐๐๐๐๐ ๐๐๐ ๐ฉ๐๐
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Nฤga King Sฤgara and his children, wives, and servants touched the Buddha's feet and begged for the Buddha's forgiveness for not being able to gather all the universe's wealth and offer to the Buddha, although the Buddha is worth the veneration with unsurpassable merit fields, beyond all the wealth in this universe.
Then the Nฤga King asked the Buddha how Bodhisattvas should venerate the Buddha.
To this question, ๐ญ๐ก๐ ๐๐ฎ๐๐๐ก๐ ๐ฌ๐๐ข๐ ๐ญ๐ก๐ ๐๐จ๐ฅ๐ฅ๐จ๐ฐ๐ข๐ง๐ :
โข Purity of intention is veneration of the Buddha because it is not contrived or deceptive.
โข Purity of motivation is veneration of the Buddha because it is the root of virtue.
โข The mind without aggression is veneration of the Buddha because it has an equanimous attitude toward all beings.
โข Abandoning hypocrisy and flattery is veneration of the Buddha because they are pure conduct.
โข Practicing what one preaches is veneration of the Buddha because it does not deceive the world.
โข Satisfaction with the family of noble ones and not giving up the qualities of training one has adopted are veneration of the Buddha because they are firm in their determination.
โข Taking delight in solitude and turning away from gossip are veneration of the Buddha because they tame the mind.
โข Contemplating what one has heard is veneration of the Buddha because it yields an accurate understanding.
โข Realizing the absence of self, a being, a life principle, a soul, and personhood is veneration of the Buddha because they are primordially unarisen.
โข Understanding empty phenomena, realizing the absence of marks, and being free from wishes are veneration of the Buddha because they actualize the gateways of liberation.
โข Understanding this conditionality and eliminating extreme views are veneration of the Buddha because they eliminate the views of eternalism and nihilism.
โข Acceptance of the non-arising and unborn is veneration of the Buddha because they are by nature unarisen.
In this way, maneuvering the body, speech, and mind is not pure veneration of the Buddha. Pure veneration of the Buddha is where there is no maneuvering of the body, speech, and mind; where there is no premeditation, no acceptance, no rejection; the purity of the three spheres, the equality of the three times, and the elimination of the three stains, where one does not depend on the three realms, enters the three gateways of liberation, and understands the three forms of knowing.
Furthermore, the Nฤga King Sฤgara asked the Buddha if offerings to the Buddha with flowers, perfumes, incense, flower garlands, lotions, powders, parasols, banners, pennants, clothing, food, bedding, seats, healing medicine, provisions, cymbals, and instruments also count as a veneration of the Buddha?"
๐๐ง ๐ซ๐๐ฌ๐ฉ๐จ๐ง๐ฌ๐, ๐ญ๐ก๐ ๐๐ฎ๐๐๐ก๐ ๐ฌ๐๐ข๐ ๐ญ๐ก๐ ๐๐จ๐ฅ๐ฅ๐จ๐ฐ๐ข๐ง๐ :
With such unsurpassed veneration, one would purify negative karma. However, such veneration is not entirely final, immaculate, or pure. That being said, such acts of virtue do lead to the liberation of the noble ones, which is better than not accumulating any positive virtue. Moreover, Bodhisattvas, who possess these four qualities, venerate the Buddha - (i) gathering the accumulation of merit through not forgetting the mind set on awakening, (ii) gathering the accumulation of wisdom through the mind practicing great compassion, (iii) purifying buddha realms through the mind that is engaged in extraordinary diligence, and (iv) arousing acceptance through arousing the mind set on the profound and vast Dharma. Bodhisattvas possessing these four qualities venerate the Thus-Gone One.
