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Spacemac Junior Artist Username: Spacemac Post Number: 274 Registered: 05-2012 Posted From: 49.43.219.14 Rating: N/A |
You can find these stories here DÄna: Ja 95 https://suttacentral.net/ja95/en/chalmers?reference=none&hig hlight=false, Ja 31 https://suttacentral.net/ja316/en/francis-neil?reference=non e&highlight=false SÄ«la: Ja 506 https://suttacentral.net/ja506/en/rouse?reference=none&highl ight=false Nekkhamma: Ja 9 https://suttacentral.net/ja9/en/chalmers?reference=none&high light=false Ja 538 https://suttacentral.net/ja538/en/cowell-rouse?reference=non e&highlight=false Ja 539 https://suttacentral.net/ja539/en/cowell-rouse?reference=non e&highlight=false Pañña: Ja 402 https://suttacentral.net/ja402/en/francis-neil?reference=non e&highlight=false Viriya: Ja 1 https://suttacentral.net/ja1/en/chalmers?reference=none&high light=false Ja 55 https://suttacentral.net/ja55/en/chalmers?reference=none&hig hlight=false Ja 539 https://suttacentral.net/ja539/en/cowell-rouse?reference=non e&highlight=false Khanti: Ja 75 https://suttacentral.net/ja75/en/chalmers?reference=none&hig hlight=false Ja 313 https://suttacentral.net/ja313/en/francis-neil?reference=non e&highlight=false Sacca: Ja 75 Adhiá¹á¹hÄna: Ja 20, Ja 538 MettÄ: Ja 75, Ja 385, Ja 540 UpekkhÄ: Ja 94, Ja 273 Giving (dÄna) All of them are from here https://www.spiritrock.org/practice-guides/the-ten-perfectio ns Friends I think it's time just like others looked at our philosophy, we also learn from the world. This is how we meet each other in a healthy way | ||
Spacemac Junior Artist Username: Spacemac Post Number: 273 Registered: 05-2012 Posted From: 49.43.217.102 Rating: N/A |
Sila Drink in either red-stained hand, Breast and body girt with gold. Such on earth are none to see: Why wouldst thou a hermit be? âRiver, fishpond, glassy-fair, Each with well-built landing-stair, Such on earth are none to see: Why wouldst thou a hermit be? âHeron, peacock, heavenly geese, Charms of cuckoo like to these, Such on earth are none to see: Why wouldst thou a hermit be? ââMango, sal, and tilak grown, Cassia, trumpet-flower full-blown, Such on earth are none to see: Why wouldst thou a hermit be? âSee the lakes! and wafted oâer Scents divine on every shore: Such on earth are none to see: Why wouldst thou a hermit be?â ââNot for life or sons or pelf Do I wrestle with myself; âTis my craving, if I can, To be born again as Man.â To this answer the king replied: âBravely drest, eyes red and bleared, Broad-shouldered, shaven head, and beard, Like an angel-King addressing All the world, with sandal smeared. âGreat in might, in power divine, Lord of all desires, incline, Serpent-King, to rede my questionâ How our world surpasses thine?â This was answered by the Serpent-King as follows: âComes control and cleansing when One is in the world of men, Only there: once man, Iâll never See nor birth nor death again.â The, king listened, and thus replied: âSurely âTis good to venerate the wise In whom deep wisdom and high thoughts arise. When thee and all these maids I behold, I will do virtuous actions manifold.â To him the Serpent-King said: âSurely âTis good to venerate the wise In whom deep wisdom and high thoughts arise. When me and all these maids thou dost behold, Then do thou virtuous actions manifold.â After this speech, Uggasena wished to go, and he took leave, saying, âSerpent King, I have stayed long here, and I must go.â The Great Being pointed to his treasure, and offered him whatever he wished to take, saying this, âI renounce it, gold untold, Tree-high silver-heaps, behold! Take and make you walls of silver, Take and houses make of gold. âPearls, five thousand loads, I ween, Coral blushing in between, Take and spread them in thy palace Till nor earth nor dirt be seen. âSuch a mansion as I tell Build, and there, O monarch! dwell: Rich will be Benares city: Rule it wisely, rule it well.â The king agreed to this suggestion. Then the Great Being sent proclamation about the city by beat of drum: âLet all the attendants of the king take what they will of my wealth, gold and fine gold!â And he sent the treasure to the king loaded in several hundred carts. After this the king left the serpent world with great pomp, and returned to Benares. From that time, they say, the ground was all golden throughout India. This discourse ended, the Master said, âThus wise men of old left the glories of the serpent world, to keep the fast-day vows.â Then he identified the Birth: âAt that time, Devadatta was the snake-charmer, Rahulaâs mother was Sumana, Sariputta was Uggasena, and I was myself Campezya King of the Snakes. | ||
Spacemac Junior Artist Username: Spacemac Post Number: 272 Registered: 05-2012 Posted From: 49.43.216.86 Rating: N/A |
Dana âHow transient.ââThis story was told by the Master as he lay on his death-bed, concerning Anandaâs words, âO Blessed One, suffer not your end to be in this sorry little town.â âWhen the Buddha was dwelling at Jetavana,â thought the Master, âthe Elder Sariputta, who was born in Nala village, died at Varaka in the month of Kattika, when the moon was at the full; and in the selfsame month, when the moon was on the wane, the great Moggallana died. My two chief disciples being dead, I too will pass away, in Kusinara.ââSo thought the Blessed One; and coming in his alms-pilgrimage to Kusinara, there upon the Northward bench between the twin Sal-trees he lay down never to rise again. Then said the Elder Ananda, âO Blessed One, suffer not your end to be in this sorry little town, this rough little town in the jungle, this little suburban town. Shall not Rajagaha or some other large city be the death-place of the Buddha?â âNay, Ananda,â said the Master; âcall not this a sorry little town, a little town in the jungle, a little suburban town. In bygone days, in the days of Sudassanaâs universal monarchy, it was in this town that I had my dwelling. It was then a mighty city encompassed by jewelled walls twelve leagues round.â Therewithal, at the Elderâs request, he told this story of the past and uttered the Maha-Sudassana Sutta. Then it was that Sudassanaâs queen Subhadda marked how, after coming down from the Palace of Truth, her lord was lying hard by on his right side on the couch prepared for him in the Palm-grove which was all of gold and jewels,âthat couch from which he was not to rise again. And she said, âEighty-four thousand cities, chief of which is the royal-city of Kusavati, own your sovereignty, sire. Set your heart on them.â âSay not so, my queen,â said Sudassana; ârather exhort me, saying, âKeep your heart set on this town, and yearn not after those othersâ.â âWhy so, my lord?â âBecause I shall die to-day,â answered the king. In tears, wiping her streaming eyes, the queen managed to sob out the words the king bade her say. Then she broke into weeping and lamentation; and the other women of the harem, to the number of eighty-four thousand, also wept and wailed; nor could any of the courtiers forbear, but all alike joined in one universal lament. âPeace!â said the Bodhisatta; and at his word their lamentation was stilled. Then, turning to the queen, he said,ââWeep not, my queen, nor wail. For, even down to a tiny seed of sesamum, there is no such thing as a compound thing which is permanent; all are transient, all must break up.â Then, for the queenâs behoof, he uttered this stanzaâ How transient are all component things! Growth is their nature and decay: They are produced, they are dissolved again: And then is best,âwhen they have sunk to rest. Thus did the great Sudassana lead his discourse up to ambrosial Nirvana as its goal. Moreover, to the rest of the multitude he gave the exhortation to be charitable, to obey the Commandments, and to keep hallowed the fast days. The destiny be won was to be re-born thereafter in the Realm of Devas. His lesson ended, the Master identified the Birth by saying, âThe mother of Rahula was the Queen Subhadda of those days; Rahula was the Kingâs eldest son; the disciples of the Buddha were his courtiers; and I myself the great Sudassana ----------------------- Sasapaá¹á¸itajÄtakaâH.T. Francis, R.A. Neil Stories of the Buddhaâs Former Births Book 4 Catukkanipata 316. Sasa JÄtaka âSeven red fish,â etc.âThis story was told by the Master while living at Jetavana, about a gift of all the Buddhist requisites. A certain landowner at Savatthi, they say, provided all the requisites for the Brotherhood with Buddha at its head, and setting up a pavilion at his house door, he invited all the company of priests with their chief Buddha, seated them on elegant seats prepared for them, and offered them a variety of choice and dainty food. And saying, âCome again to-morrow,â he entertained them for a whole week, and on the seventh day he presented Buddha and the five hundred priests under him with all the requisites. At the end of the feast the Master, in returning thanks, said, âLay Brother, you are right in giving pleasure and satisfaction by this charity. For this is a tradition of wise men of old, who sacrificed their lives for any beggars they met with, and gave them even their own flesh to eat.â And at the request of his host he related this old-world legend. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta came to life as a young hare and lived in a wood. On one side of this wood was the foot of a mountain, on another side a river, and on the third side a border-village. The hare had three friendsâa monkey, a jackal and an otter. These four wise creatures lived together and each of them got his food on his own hunting-ground, and in the evening they again came together. The hare in his wisdom by way of admonition preached the Truth to his three companions, teaching that alms are to be given, the moral law to be observed, and holy days to be kept. They accepted his admonition and went each to his own part of the jungle and dwelt there. And so in the course of time the Bodhisatta one day observing the sky, and looking at the moon knew that the next day would be a fast-day, and addressing his three companions he said, âTo-morrow is a fast-day. Let all three of you take upon you the moral precepts, and observe the holy day. To one that stands fast in moral practice, almsgiving brings a great reward. Therefore feed any beggars that come to you by giving them food from your own table.â They readily assented, and abode each in his own place of dwelling. On the morrow quite early in the morning, the otter sallied forth to seek his prey and went down to the bank of the Ganges. Now it came to pass that a fisherman had landed seven red fish, and stringing them together on a withe, he had taken and buried them in the sand on the riverâs bank. And then he dropped down the stream, catching more fish. The otter scenting the buried fish, dug up the sand till he came upon them, and pulling them out cried aloud thrice, âDoes any one own these fish?â And not seeing any owner he took hold of the withe with his teeth and laid the fish in the jungle where he dwelt, intending to eat them at a fitting time. And then he lay down, thinking how virtuous he was! The jackal too sallied forth in quest of food and found in the hut of a field-watcher two spits, a lizard and a pot of milk-curd. And after thrice crying aloud, âTo whom do these belong?â and not finding an owner, he put on his neck the rope for lifting the pot, and grasping the spits and the lizard with his teeth, he brought and laid them in his own lair, thinking, âIn due season I will devour them,â and so lay down, reflecting how virtuous he had been. The monkey also entered the clump of trees, and gathering a bunch of mangoes laid them up in his part of the jungle, meaning to eat them in due season, and then lay down, thinking how virtuous he was. But the Bodhisatta in due time came out, intending to browse on the kuca grass, and as he lay in the jungle, the thought occurred to him, âIt is impossible for me to offer grass to any beggars that may chance to appear, and I have no oil or rice and such like. If any beggar shall appeal to me, I shall have to give him my own flesh to eat.â At this splendid display of virtue, Sakkaâs white marble throne manifested signs of heat. Sakka on reflection discovered the cause and resolved to put this royal hare to the test. First of all he went and stood by the otterâs dwelling-place, disguised as a brahmin, and being asked why he stood there, he replied, âWise Sir, if I could get something to eat, after keeping the fast, I would perform all my priestly duties.â The otter replied, âVery well, I will give you some food,â and as he conversed with him he repeated the first stanzaâ Seven red fish I safely brought to land from Ganges flood, O brahmin, eat thy fill, I pray, and stay within this wood. The brahmin said, âLet be till to-morrow. I will see to it by and bye.â Next he went to the jackal, and when asked by him why he stood there, he made the same answer. The jackal, too, readily promised him some food, and in talking with him repeated the second stanzaâ A lizard and a jar of curds, the keeperâs evening meal, Two spits to roast the flesh withal I wrongfully did steal: Such as I have I give to thee: O brahmin, eat, I pray, If thou shouldst deign within this wood a while with us to stay. Said the brahmin, âLet be till to-morrow. I will see to it by and bye.â Then he went to the monkey, and when asked what he meant by standing there, he answered just as before. The monkey readily offered him some food, and in conversing with him gave utterance to the third stanzaâ An icy stream, a mango ripe, and pleasant greenwood shade, âTis thine to enjoy, if thou canst dwell content in forest glade. Said the brahmin, âLet be till to-morrow. I will see to it by and bye.â And he went to the wise bare, and on being asked by him why he stood there, he made the same reply. The Bodhisatta on hearing what he wanted was highly delighted, and said, âBrahmin, you have done well in coming to me for food. This day will I grant you a boon that I have never granted before, but you shall not break the moral law by taking animal life. Go, friend, and when you have piled together logs of wood, and kindled a fire, come and let me know, and I will sacrifice myself by falling into the midst of the flames, and when my body is roasted, you shall eat my flesh and fulfil all your priestly duties.â And in thus addressing him the hare uttered the fourth stanzaâ Nor sesame, nor beans, nor rice have I as food to give, But roast with fire my flesh I yield, if thou with us wouldst live. Sakka, on hearing what he said, by his miraculous power caused a heap of burning coals to appear, and came and told the Bodhisatta. Rising from his bed of kuca grass and coming to the place, he thrice shook himself that if there were any insects within his coat, they might escape death. Then offering his whole body as a free gift he sprang up, and like a royal swan, alighting on a cluster of lotuses, in an ecstasy of joy he fell on the heap of live coals. But the flame failed even to heat the pores of the hair on the body of the Bodhisatta, and it was as if he had entered a region of frost. Then he addressed Sakka in these words: âBrahmin, the fire you have kindled is icy-cold: it fails to beat even the pores of the hair on my body. What is the meaning of this?â âWise sir,â he replied, âI am no brahmin. I am Sakka, and I have come to put your virtue to the test.â The Bodhisatta said, âIf not only thou, Sakka, but all the inhabitants of the world were to try me in this matter of almsgiving, they would not find in me any unwillingness to give,â and with this the Bodhisatta uttered a cry of exultation like a lion roaring. Then said Sakka to the Bodhisatta, âO wise hare, he thy virtue known throughout a whole won.â And squeezing the mountain, with the essence thus extracted, he daubed the sign of a hare on the orb of the moon. And after depositing the hare on a bed of young kuca grass, in the same wooded part of the jungle, Sakka returned to his own place in heaven. And these four wise creatures dwelt happily and harmoniously together, fulfilling the moral law and observing holy days, till they departed to fare according to their deeds. The Master, when he had ended his lesson, revealed the Truths and identified the BirthâAt the conclusion of the Truths the householder, who gave as a free-gift all the Buddhist requisites, attained fruition of the First Pathââ At that time Ananda was the otter, Moggallana was the jackal, Sariputta the monkey, and I myself was the wise hare.â | ||
Spacemac Junior Artist Username: Spacemac Post Number: 271 Registered: 05-2012 Posted From: 49.43.216.86 Rating: N/A |
Friends Jack Kornfield, Gil Fondsal, Bhikku Bodhi,Nyanamoli vanti vallu ento mechukoni Buddhuni paatalu anuvadinchi prapanchaniki teliyaparicharu. Idi intaka mundi Vedas Upanishads ni kooda ide tarahalo max mueller lanti vallu kooda anuvadinchi mana desa sanskrutini prapanchaniki telipi gaya 50 yelluga manaku sahayam chesaru. Alane tellollu andaroo cheddam vallu kaadu friends. Hume, Cotton, annie Besant laaanti endaro manchi kooda chesaru. American pop icons kooda ramana maharishi nundi satya sai baba daaka andarini mechukonnaru. Ippudu ee klista paristitullo buddhuni paatalu vanarulu to paatu manalo manavatvam koodam konasaagenduku avasaramina vignanam detailed gaa vivarinchi manaku guidance icchadu. Anduke avi meeto cheppukontunnanu. How does an ordinary, suffering person become a fully-awakened Buddha? When the followers of the Buddha reflected on their teacherâs amazing qualities, they identified a set of ten powerful practices that seemed to have been brought to perfection in him, and the idea developed that he must have cultivated them over many lifetimes. These practices came to be known as the âperfectionsâ (pÄramÄ«), and they cover everything from the relational trainings in ethics and generosity, to supports for long-term discipline like energy and resolve, all the way to the mature qualities of wisdom, lovingkindness, and equanimity. The ten perfections are the qualities necessary for full awakening, a description of how awakened beings move through the world, and a map for bringing the Dharma into everything we do. The ten perfections Giving (dÄna) Ethics (sÄ«la) Renunciation (nekkhamma) Wisdom (pañña) Energy (viriya) Patience (khanti) Truthfulness (sacca) Resolve (adhiá¹á¹hÄna) Lovingkindness (mettÄ) Equanimity (upekkhÄ) Like many of the lists, the pÄramÄ«s are both a set of qualities to work on all at once and a sequence that moves from foundational practices to more advanced and liberating ones. It begins as the Buddha often taught, with giving (dÄna), ethics (sÄ«la), and renunciation (nekkhamma). These foundational disciplines set us on the path and create the conditions for inner transformation. In this article, we look at each of the pÄramÄ«s in brief, with links to discourses for further study of each one, and offer a selection of talks by Spirit Rock teachers exploring the practice of the pÄramÄ«s. While the Perfections are not mentioned as a list in the PÄli discourses (suttas), they are central to the JÄtaka stories, folk tales and mythical narratives associated with the many previous births of the Buddha and his disciples. The JÄtaka associated with each pÄramÄ« are: DÄna: Ja 95, Ja 31 SÄ«la: Ja 506 Nekkhamma: Ja 9, Ja 538, Ja 539 Pañña: Ja 402 Viriya: Ja 1, Ja 55, Ja 539 Khanti: Ja 75, Ja 313 Sacca: Ja 75 Adhiá¹á¹hÄna: Ja 20, Ja 538 MettÄ: Ja 75, Ja 385, Ja 540 UpekkhÄ: Ja 94, Ja 273 Giving (dÄna) The list begins, as the Buddhaâs instructions in the âgradual trainingâ always did, with dÄna, the practice of giving. As we cultivate the heart of generosity, compassion, and joy, we let go of obsession with individual gain and the mindset of scarcity. The Buddha said âif sentient beings only knew, as I do, the fruit of giving and sharing, they would not eat without first giving, and the stain of stinginess would not occupy their minds.â (Iti 26) DÄna is considered the foundation of the path, and one of the most direct ways we begin to loosen clinging from the mind and open the heart to interconnection. Monastics in the TheravÄda Buddhist traditionâas in many other traditions as wellâare fully supported by dÄna, and in the global Insight Meditation tradition we have crafted a version of this beautiful practice. In addition to Spirit Rock relying on donations for much of our operating costs, teachers on most retreats offer the Dharma and their time "on dÄna," receiving only what participants offer. In this way we bring the perfection of giving into real practice as we create together a spiritual community. Read more about dÄna at Spirit Rock. Ethics (sÄ«la) The practice of ethics is relational, oriented toward creating safety for ourselves and others in spiritual community, as well as a deep purification for our own heart. SÄ«la is usually presented in the form of the five precepts, commitments to refrain from: Taking life Taking that which is not offered Sexual misconduct Lying and unskillful speech Abuse of intoxicants The precepts are not commandments, but practices to investigate in our own ever-changing lives and relationships. As we engage with them over time, our actions come more into line with our deep values, we start to be free from regret and shame, and we become people others trust and value. The Buddha called the precepts âstreams of merit,â which ripen as happiness (AN 8.39). Ethics are central to the Noble Eightfold Path in the form of the three limbs of wise speech, action, and livelihood. Renunciation (nekkhamma) Renunciation is the practice of contentment, and letting go of that which we do not need. Learning to let go is not about forcefully denying ourselves what we wantâthough with some kinds of addictive patterns that can be helpfulâbut about growing out of that which no longer serves us. Like many kinds of maturity, renunciation is ultimately joyful and peaceful, as we realize that we can be happy with less stimulation and consumption, free from desires that can never be fully satisfied. The Buddha consistently praised renunciation as the basis of inner peace, and in a generous talk to a householder named Tapussa described eagerness for renunciation as the basis for an entire sequence of meditative states leading to full liberation (AN 9.41). Wisdom (pañña) While wisdom is usually thought of as a result of practice and insight, it is also a discipline itself. We practice wisdom when we connect with spiritual friends, study the teachings, listen to teachers, ask questions, and explore the Dharma in our own lives. When we practice mindfulness and meditation, and reflect on impermanence and the characteristics of experience, we cultivate the conditions for insight and wisdom to arise (AN 8.2). Wisdom is closely associated with the first two limbs of the Noble Eightfold Path. Energy (viriya) Energy in our practice is both somatic and emotional, including physical vitality and wakefulness as well as enthusiasm, purpose, and determination. We cultivate the perfection of energy by caring for the body through food, exercise, sleep, and wise relationship with the external world, and caring for the heart through appropriate engagement with information, teachings, distraction, and connection with others. Energy is part of many lists of wholesome factors, including the five spiritual faculties (AN 5.2) and the seven awakening factors (SN 46.51). Patience (khanti) Patience in the Buddhaâs teachings is not just the ability to wait for something to happen without anxiety or restlessness, but the ability to endure unpleasant things without distress (dukkha). In this sense, it is often translated as âforbearance.â We train in patience by tolerating unpleasant experiences when necessary, reflecting on their impermanence and how theyâre dependent on conditions. This does not mean we donât take action when needed to bring about a more wholesome state, but that we recognize that the nature of embodied life is that there will be pain sometimes. Patience thus has a strong connection to wisdom, as we draw upon the insights into impermanence and interconnectedness as support for equanimity and resilience. In a colorful story, Sakka, the king of the gods, gives a beautiful talk about patience and not responding in anger to insults from a defeated demon king (SN 11.4). Truthfulness (sacca) The perfection of truthfulness, like the fourth ethical precept, stands for the limb of wise speech in the Noble Eightfold Path. Wise (or ârightâ) speech is often divided into four aspects of speech to avoid (MN 41): Lying Divisive speech Harsh speech Nonsense, or âidle chatterâ The Buddha compared speech to flowers when it is truthful, dung when it is false, and to honey when it is gentle and kind (AN 3.28). Resolve (adhiá¹á¹hÄna) Resolve, or persistence, is connected with the limb of wise effort in the Noble Eightfold Path. Though the Buddha encouraged wholehearted engagement with practice (AN 10.51), wise effort is not about striving intensely as much as cultivating states of heart and mind that are supportive on the path. The four applications of wise effort are to: Restrain unskillful qualities that have arisen Give up unskillful qualities that havenât yet arisen Develop skillful qualities that havenât yet arisen Preserve skillful qualities that have arisen (AN 4.69) In a famous and helpful teaching, the Buddha taught a monk named Soá¹a, who had been a musician, to practice with effort that was neither too tight or too loose, as he had done when tuning the strings on his instrument (AN 6.55). Lovingkindness (mettÄ) Lovingkindness, or friendliness, is one of the most important and beloved qualities we cultivate on the path. The practice of mettÄ, whether in meditation or in daily life, opens our hearts to tolerance and compassion for all beings, soothes the suffering of interpersonal and social life, and develops concentration. Lovingkindness is the first of the four brahmavihÄra, or divine abodes. Lovingkindness meditation takes many forms, including the classical form of radiating love in all directions (Snp 1.8, SN 46.54), and the later practice of using phrases to focus the heart, as described in the commentary The Visuddhimagga (Vsm IX.8, p. 292). Use of phrases is one of the main ways our lineage has taught mettÄ, directing the wish for well-being to a series of beings: self, benefactor, good friend, neutral person, difficult person, all beings. One traditional version of the mettÄ phrases is: May [I / you / all beings] be safe from harm of all kinds, inner and outer. May [I / you / all beings] be happy and peaceful. May [I / you / all beings] be strong in body and mind. May [I / you / all beings] live with ease and well-being. Lovingkindness can bring insight and liberation when cultivated fully, resulting in âthe heartâs release by loveâ (Iti 27, SN 46.54). The MettÄ Sutta (Snp 1.8), often chanted on retreat, describes a path of practice based in radiating lovingkindness in all directions, and includes the famous evocation of the care and protectiveness a mother feels toward their child. Equanimity (upekkhÄ) One of the most subtle and misunderstood qualities in the Dharma, equanimity is a state of peace and acceptance that is both a heart quality and a manifestation of wisdom. Equanimity is the last quality of both the four brahmavihÄras and the seven awakening factors. Classically, equanimity is based in the understanding that âall beings are owners of their actions,â pointing the heart toward the letting go that happens when we accept the conditioned nature of every situation and understand how dissatisfaction arises because of clinging (AN 5.57, AN 10.216). Equanimity is one of the deep fruits of practice, bringing profound peace of mind and heart based on true maturity and understanding of the world. When we bring the pÄramÄ«s into our lives, they serve as reminders of the wholesome qualities of the path, and invite us to lean into our practice with devotion, creative engagement, and our sights set on the liberation from suffering that is the fruit of the path |