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Get Paid to Drive Your Car

What's going on? It is simple. Large companies are constantly looking for new ways to improve. And the latest, latest way, is you. All you have to do is agree to place a company logo or advertisement on your car and drive anywhere. This new way of promoting your business offers advertisers a huge advantage, and you benefit from it. In some cases, the company will actually give you a new car with the logo already on it. And all you have to do is drive. It really works? Yes. But be prepared to wait a while before you make money - you'll regret your advertisers. Generally, applications will be received within 90 days of submission. But the wait may be worth it in the end. Literally millions of people in the United States, Canada and Europe are benefiting from this new advertising strategy today. What to take? Before you start thinking about this money-making tactic, you need to know two things. First, you need to be prepared to have an ad in your car wherever you go; you will not be able to take it until the end of the advertising period. And second, you have to agree to drive at least 1000 miles a month. But most people still do. Also drive in or near the big city center and park as much as possible in a public place. Advertisers will gather this and other details from you before they work with you. In addition, you are responsible for insurance, maintenance and gas payments. You must also be at least 18 years old and have a good driving history. Where should I start? There are several internet companies that offer this service. All you have to do is take your name and submit it to a list of advertisers, or better yet, simply provide you with a list of advertisers who offer you money to drive. In the latter case, you can choose your favorites and contact them directly. Just sign up (usually around $ 30) and get a few emails and you're done. How much can I get? Between $ 100 and $ 3,000 a month. Of course, very few people earn $ 3,000 a month. But it depends on the company, how far you drive, where you drive and the type of advertising placed on your car. Where to search: www.makemoneydriving.biz The customer service is excellent here. And the offered component is very incomplete, which results in the longest chance of accepting and getting paid even more. The information on the page is a bit missing, but you can always ask for more details to make sure you get what you pay for. Other website: www.thefreecar.com TheFreeCar.com has a tool to find programs available in your area and is one of the more established pay-to-drive companies, but it is more expensive than others. I'm still looking for: Google It Search: "pay to drive your car" and browse the results until you find what you want. There are a number of these programs available, so feel free to devote your time. Author Bio

How to Achieve Google Adwords Success

Are you using Google Adwords to bring in additional, quality customers? Do you know the seven steps to Google Adwords success that enables you to crush your competition and reel in the customers on twenty four a day basis? The first three steps to Google Adwords success involve using odd bid amounts such as $0.17, $0.23, etc. to jump up in placement. Conducting split testing on your advertisements and using Dynamic Keyword Insertion are success steps two and three. This article discusses Google Adwords success steps four through seven. Google Adwords Success Step #4: Use punctuation secrets in your advertisement copy. Google Adwords has rules in that you can't use swear words and the only punctuation mark you can use is a question mark. Add a question mark to your advertising copy. You will stand out from other advertisements if you do this. Also try capitalizing the first letter of every word in your advertisement. Don't capitalize every letter as Google will prohibit you from doing this. Also put a comma in your headline followed by a power word such as "Free". The comma will prompt the reader to pause and then let the following power word sink in. Google Adwords Success Step #5: Find quality keywords. Use a keyword program at www.goodkeywords.com. This program allows you to type in the name of your niche and then it supplies you with great keywords associated with that niche topic. This program tells you the number of people that are searching for those keyword terms in the last thirty days. For a conservative estimate, you can multiply this number times five. For an aggressive estimate, you can multiply this number times ten. Google Adwords Success Step #6: Find information at www.amazon.com to help you determine good keywords. Go to Amazon.com and search for books based on your niche topic. Use these book titles and author names as keywords. Another similar option is to go to www.dictionary.com and search for synonyms to the name of your nice topic. You can also find out what keywords your competition is using by going to www.googspy.com. Google Adwords Success Step #7: Placement is critical. Many Google Adwords users are not sure where they should have their advertisements placed in the Google search results. If the Google Adwords advertisements are placed along the right hand side of the screen then you should strive to be in the second or third placement. Why? The first spot often yields "junk" clicks. Many users click on this by accident or what to seek out further information before making a decision. If the Google Adwords advertisements are right above the free results then you want to be in the fourth or fifth spot for similar reasons. Additional Tips: Not sure how to tell if your Google Adwords campaign is effective? Google allows you to monitor this information by giving you statistics including bid placement. Participate in the "Google Adsense" program as well. Google Adsense is like Google Adwords, but from a different perspective. Google Adsense enables you to allow advertisements (from Google Adwords customers) to display on your OWN website. You earn money when users click on these websites. Earning 25%-50% commissions is realistic. Plus, Google Adsense is a program that you setup and then don't have to do anything further. You have to apply to this program and Google will give you code to put in your webpage. Check out www.google.com/adsense for more information.

Angkor wat history is amazing religious temple of te world

Angkor Wat is an enormous Buddhist temple complex located in northern Cambodia. It was originally built in the first half of the 12th century as a Hindu temple. Spread across more than 400 acres, Angkor Wat is said to be the largest religious monument in the world. Its name, which translates to “temple city” in the Khmer language of the region, references the fact it was built by Emperor Suryavarman II, who ruled the region from 1113 to 1150, as the state temple and political center of his empire. Originally dedicated to the Hindu god Vishnu, Angkor Wat became a Buddhist temple by the end of the 12th century. jj Although it is no longer an active temple, it serves as an important tourist attraction in Cambodia, despite the fact it sustained significant damage during the autocratic rule of the Khmer Rouge regime in the 1970s and in earlier regional conflicts.

Where Is Angkor Wat? Angkor Wat is located roughly five miles north of the modern Cambodian city of Siem Reap, which has a population of more than 200,000 people. However, when it was built, it served as the capital of the Khmer empire, which ruled the region at the time. The word “Angkor” means “capital city” in the Khmer language, while the word “Wat” means “temple.” Initially, Angkor Wat was designed as a Hindu temple, as that was the religion of the region’s ruler at the time, Suryavarman II. However, by the end of the 12th century, it was considered a Buddhist site. Unfortunately, by then, Angkor Wat had been sacked by a rival tribe to the Khmer, who in turn, at the direction of the new emperor, Jayavarman VII, moved their capital to Angkor Thom and their state temple to Bayon, both of which are a few miles to the north of the historic site. As Angkor Wat’s significance within the Buddhist religion of the region increased, so too did the legend surrounding the site. Many Buddhists believe the temple’s construction was ordered by the god Indra, and that the work was accomplished in one night. However, scholars now know it took several decades to build Angkor Wat, from the design phase to completion. Angkor Wat’s Design Although Angkor Wat was no longer a site of political, cultural or commercial significance by the 13th century, it remained an important monument for the Buddhist religion into the 1800s. Indeed, unlike many historical sites, Angkor Wat was never truly abandoned. Rather, it fell gradually into disuse and disrepair. Nonetheless, it remained an architectural marvel unlike anything else. It was “rediscovered” in 1840s by the French explorer Henri Mouhot, who wrote that the site was “grander than anything left to us by Greece or Rome.” The compliment can likely be attributed to the temple’s design, which is supposed to represent Mount Meru, the home of the gods, according to tenets of both the Hindu and Buddhist faiths. Its five towers are intended to recreate the five peaks of Mount Meru, while the walls and moat below honor the surrounding mountain ranges and the sea. By the time of the site’s construction, the Khmer had developed and refined their own architectural style, which relied on sandstone. As a result, Angkor Wat was constructed with blocks of sandstone. A 15-foot high wall, surrounded by a wide moat, protected the city, the temple and residents from invasion, and much of that fortification is still standing. A sandstone causeway served as the main access point for the temple.

Inside these walls, Angkor Wat stretches across more than 200 acres. It’s believed that this area included the city, the temple structure and the emperor’s palace, which was just north of the temple. However, in keeping with tradition at the time, only the city’s outer walls and the temple were made of sandstone, with the rest of the structures built from wood and other, less durable materials. Hence, only portions of the temple and city wall remain. Even so, the temple is still a majestic structure: At its highest point—the tower above the main shrine—it reaches nearly 70 feet into the air. The temple walls are decorated with thousands of bas-reliefs representing important deities and figures in the Hindu and Buddhist religions as well as key events in its narrative tradition. There is also a bas-relief depicting Emperor Suryavarman II entering the city, perhaps for the first time following its construction. Angkor Wat Today Unfortunately, although Angkor Wat remained in use until fairly recently—into the 1800s—the site has sustained significant damage, from forest overgrowth to earthquakes to war. The French, who ruled what is now known as Cambodia for much of the 20th century, established a commission to restore the site for tourism purposes in the early 1900s. This group also oversaw ongoing archeological projects there. While restoration work was accomplished in bits and pieces under French rule, major efforts didn’t begin in earnest until the 1960s. By then, Cambodia was a country transitioning from colonial rule to a limited form of constitutional monarchy. When Cambodia fell into a brutal civil war in the 1970s, Angkor Wat, somewhat miraculously, sustained relatively minimal damage. The autocratic and barbarous Khmer Rouge regime did battle troops from neighboring Vietnam in the area near the ancient city, and there are bullet holes marking its outer walls as a result. Since then, with the Cambodian government undergoing numerous changes, the international community, including representatives of India, Germany and France, among others, have contributed to the ongoing restoration efforts. The site remains an important source of national pride for Cambodians. In 1992, it was named a UNESCO World Heritage site. Although visitors to Angkor Wat numbered in just the few thousands at the time, the landmark now welcomes some 500,000 visitors each year—many of whom arrive early in the morning to capture images of the sunrise over what still is a very magical, spiritual place. Sources Angkor. World Heritage Convention. UNESCO. Ray, Nick. “Angkor what? Getting to know Cambodia’s most iconic temple.” LonelyPlanet.com. Glancey, J. “The surprising discovery at Angkor Wat.” BBC.com. Hoeller, S-C. (2015). “Here’s why Angkor Wat was just named the best tourist attraction in the world.” BusinessInsider.com. Cripps, K. (2017). “Angkor Wat travel tips: Expert advice on visiting Cambodia’s ancient ruins.” CNN.com.

168 – Is This IT? Dogen’s Everyday Activity (Kajo) – Part 1

In Zen we say practice isn't anything other than your regular movement. On the off chance that we see the Dharma as something exceptional – a specific movement we treat as more holy, or a state we desire to achieve that will be of a completely unexpected nature in comparison to the commonplace presence we as of now suffer – we're overlooking what's really important. Simultaneously, in the event that we think practice isn't anything other than proceeding with our half-conscious, routine method of living, we're likewise overlooking the main issue! What is an amazing idea and practice? Zen Master Dogen investigates this koan in his exposition "Kajo," or "Regular Activity Quicklinks to Outline Headings: Why Study Dogen? Kajo, or Everyday Activity Dogen's Essay on Everyday Activity Regular Tea and Rice: The Staples of Everyday Living Regular Activity – Is That It? Is This All There Is to Practice? Searching for An Answer: Damned If You Do, Damned If You Don't Grounded In Your Own Experience of Everyday Activity The Homely Fare of Everyday Life Not Squandering the Strength of the Buddhas and Ancestors Why Study Dogen? As of late, I was feeling the requirement for challenge, center, flavor: Study something, specifically something testing, not quickly available or self-evident or material to my life, however something in our custom introduced as worth perusing or tuning in to. This is the handiness of a course – examining something testing you probably won't have in any case picked… I wanted to plunge into a Dogen fascicle (thirteenth century priest, author of Soto Zen in Japan… ) – not simply singling out sections from different spots that end up finding a way into some point I'm making… I'll get the extent that I can, however don't have any desire to surge it! In this scene I overcome about the main page of Dogen's exposition, which at around 5 pages is one of his more limited ones. I'll get back to examining the remainder of the paper sometime in the not too distant future. Kajo, or Everyday Activity I'll utilize both Kaz Tanahashi's interpretation and Nishijima and Cross… Also interpretation distributed and accessible as pdf (https://shastaabbey.org/pdf/shobo/062kajo.pdf) from Shasta Abbey, deciphered by Rev. Hubert Nearman[i] Tanahashi says in glossary, KA implies house, home, family, and JO implies normal, common, ordinary, standard. Nishijima and Cross clarify JO signifies "normal" or "ordinary." Nearman says, "Kajō in a real sense signifies 'what is routine (jō) in one's home life (ka)'. All through the talk Dōgen discusses sahan, in a real sense 'tea and cooked rice', as the staples of regular living." Nearman likewise says that, "Taking tea and eating rice is a similitude for participating in the Dharma which profoundly supports us." We may be prepared to peruse this fascicle and think "Dharma" each time we read "tea and rice," as though this some sort of code. Notwithstanding, Dogen never utilizes analogies in a such clear manner (this thing subs for that thing, so we can close he's never discussing tea and rice in this part, for instance). This is the reason Nishijima and Cross say of Kajo: "Individuals are regularly inclined to imagine that strict issue ought to be unique in relation to every day life, being more sacrosanct than and better than day by day life. However, as indicated by Buddhist hypothesis, Buddhist life isn't anything other than our every day life. Without day by day life there can never be Buddhism. In China it was said that wearing garments and eating dinners are simply Buddhism. In this part, ace Dogen clarifies the significance of Kajo, regular day to day existence, based on Buddhism." As we make a plunge, we ought to stay open to various degrees of significance… prepared to having our brains and hearts extended and opened… whatever we go in pondering the connection among Zen and our "regular daily existence" is going to be extended, mollified… Dogen's Essay on Everyday Activity Note about identifying with Dogen's works like verse… So Dogen sets this up: IN THE DOMAIN of buddha progenitors, drinking tea and eating rice are ordinary movement. Drinking tea and eating rice have been sent for quite a while and are available at this moment. Along these lines, the buddha predecessors' fundamental movement of drinking tea and eating rice comes to us. Zen as a genealogy custom: Something checked in every age and passed down individual to individual is genuine Dharma… so alluding to the heredity and how long it is = this is significant, this is genuine. This "action of drinking tea and eating rice" – whatever it is – is essential to the method of the buddha progenitors (individuals who have achieved what we need to accomplish… freedom, harmony, ease, empathy, and so on) Tune in up! At that point Dogen shares a customary Zen story, or koan: Minister Daokai, who might later become abbot of Mount Dayang, asked Touzi [Toe-dz-i], "It is said that the considerations and expressions of buddha progenitors are regular tea and rice. Other than this, are there any words or expressions for instructing?" Touzi said, "Advise me, when the head gives a pronouncement in his region, does he rely on [ancient] Emperors Yu, Tang, Yao, or Shun?" As Daokai was going to open his mouth, Touzi covered it with his whisk. "While you were thinking, you've effectively gotten thirty blows." Daokai was then stirred. He bowed profoundly and started to leave. Touzi said, "Pause, reverend." Daokai didn't pivot, and Touzi said, "Have you arrived at the ground of no-question?" Daokai covered his ears with his hands and left. From this, plainly comprehend that the contemplations and expressions of buddha progenitors are their ordinary tea and rice. Standard coarse tea and plain rice are buddhas' considerations, predecessors' expressions. Since buddha predecessors plan tea and rice, tea and rice keep up buddha precursors. Appropriately, they need no forces other than this tea and rice, and they have no compelling reason to utilize powers as buddha precursors. Research and study the articulation Does he rely on Emperors Yu, Tang, Yao, or Shun? Jump over the highest point of the inquiry Besides this, are there any words or expressions for educating? Attempt to see if jumping is conceivable. Regular Tea and Rice: The Staples of Everyday Living In case you're similar to me, a player in you closes down when you hear this mysterious koan talk. It's actual it isn't quickly available more often than not, however it tends to merit investigating (as Dogen says, "research and study the articulation… ") Might get fretful, yet normally worth the time and exertion… and typically likewise something that couldn't be passed on as viably with direct writing clarification. "It is said that the contemplations and expressions of buddha predecessors are ordinary tea and rice." Musings and expressions of buddha precursors = the Buddhist and Zen lessons and practices we have found so helpful and motivating as we carry on with our lives. The Dharma. OK, everything looks OK. Ordinary tea and rice = as Nearman says, the staples of regular living. For us it very well may be espresso and pasta. Furthermore, not exactly what we eat: Water, heat, dress, cash to cover the bills… Investigation: What does it mean when we say the Dharma is a staple of ordinary living? It's fundamental. A significant number of us would concur, it's important for us to carry on with a mostly good life. The requirement for the Dharma is incorporated into us, is inalienable in our make-up, similar to the requirement for food and sanctuary. Isn't that an intriguing thought? That our profound necessities are not a shortcoming or a goodness, but rather like our requirement for food. The Dharma is our fundamental, supporting profound food, not a bonus, similar to dessert. Is there something more unpretentious being said? Our ordinary exercises are something we underestimate, we will in general excuse as not being unique, as not being especially worth our consideration, maybe, except if we end up discovering them pleasurable. In the event that the Dharma is on a very basic level not quite the same as these exercises, is it that the kind of uncommonness we characteristic to our "practice" exercises is in blunder, or is it that our regular exercises are in reality significantly more unique than we understand? Most likely both. That is only the main line of the koan! Regular Activity – Is That It? Is This All There Is to Practice? Next one: Priest Daokai has come to ask the educator Touzi an inquiry: "It is said that the musings and expressions of buddha predecessors are ordinary tea and rice. Other than this, are there any words or expressions for instructing?" Other than this, are there any words or expressions for instructing? What is Daokai pondering about? Inquiries in Zen writing are not scholarly activities. They are certifiably not a keen understudy meandering around flaunting, testing educators to perceive how proficient or clever they are (or in the event that they attempt this, they will have their egotism tested surprisingly). Attempt to imagine Daokai's perspective. We've been trained this about the Dharma being fundamental otherworldly food for individuals, that we're intended to take it in and practice it routinely, in way that becomes ongoing, ordinary, regular, actually like the manner in which we eat, clean, cook, and work. At any rate in Soto Zen, we're asked to "simply sit" and to have "no acquiring thought." Even in different practices, any alleged knowledge you accomplish is useless except if you incorporate into your regular day to day existence. I think I hear Daokai saying, "Is this it?!" Just let the Dharma become an everyday piece of your life and quit expecting anything unique? Shouldn't something be said about the way that we gotten numb to, uninvolved in, stuff that gets excessively commonplace? Shouldn't something be said about those pinnacle minutes we've encountered at specific snapshots of our life, when we get a bigger viewpoint that briefly liberates us and fills us with amazement and appreciation? Is it true that they are immaterial, and the truth is really exhausting? Searching for An Answer: Damned If You Do, Damned If You Don't How does Touzi answer? "Advise me, when the head gives a pronouncement in his domain, does he rely on [ancient] Em

169 – Looking to Buddhism to Support Values and Beliefs We Already Hold – Part 1

As current, generally lay Buddhists – especially those of us who are western, grown-up converts to the religion – we may look for support and direction from inside the practice for values we as of now hold. What amount support does Buddhism really give for things like social activity, the significance of equity, respecting our association with nature, making the most of our family and our every day lives, and figuring out how to adore ourselves? On the off chance that we don't discover support inside Buddhism for our qualities, do we just look somewhere else, or do we extend Buddhism? In this scene I center explicitly around friendly activity/activism, however the conversation is significant for any profoundly held concern or worth you bring to Buddhism.

Quicklinks to Outline Headings: The Values and Beliefs We Bring to Buddhism When Defining Buddhist Values, What Is “Buddhism?” The Nature of Generosity, One of Buddhism’s Core Values The World of Samsara Cannot Be Saved Buddhist Values and Virtues Are Not Really About Others This scene, first of two: Maybe not as coordinated as I like my scenes to be, yet starting to investigate a colossal, complex, and rather precarious subject: As present day, generally lay Buddhists – especially those of us who are western, grown-up converts to the religion (not certain how this may apply on the off chance that you were naturally introduced to a Buddhist family or culture, yet I envision it might in any case apply on the off chance that you are attempting to accept Buddhist practice in a functioning and individual manner) – we may look for consolation and direction from inside the custom for values we as of now hold, to a great extent in view of the way of life we wind up in, or maybe just due to who we are as people.

What amount support does Buddhism really give for things like social activity, the significance of equity, regarding our association with nature, making the most of our family and our every day lives, and figuring out how to cherish ourselves? On the off chance that we don't discover support inside Buddhism for our qualities, do we just look somewhere else, or do we extend Buddhism? In this scene I center explicitly around friendly activity/activism, to some extent as a contextual analysis, and to some degree since it is the issue nearest to my heart, yet I think the conversation is significant for any profoundly held concern or worth you bring to Buddhism. The Values and Beliefs We Bring to Buddhism All began: I read a fascinating article as of late in the most recent Tricycle Magazine: Buddhism and the Real World, By Donald S. Lopez Jr. (https://tricycle.org/magazine/history-of-buddhism-and-activism/) "As calls for social activity reverberate all through the land, what assets are given by the dharma?" Caption of the article: "For the vast majority of its set of experiences, the dharma has had little to bring to the table in the space of social activity. However, that is OK." Why this article is especially intriguing to me: Social and natural issues, finishing in Climate crisis, looking for help and premise in Buddhism for my feeling of good commitment to make a move, have felt painfully disillusioned. Not that Buddhism for the most part denies activity, and there are things inside it that can be made an and deciphered as urging move to improve the world, however do so requires some exertion, and elective translations are consistently there as well. I was keen on what Lopez, a Buddhist researcher, needed to say about this… however I was additionally especially inspired by his "Yet that is alright" caption… Questions raised: Why is it essential to me that my confidence, Buddhism, energizes social and natural activity? (I mean activity to achieve positive change on the planet.) What are the ramifications in the event that it doesn't (at any rate not firmly)? I don't believe I'm separated from everyone else among "individuals of confidence" in hoping to discover direction, backing, and assets inside their confidence custom, including lessons, writings, and local area. (For example Scene 59 – The Three Poisons [of Greed, Hate, and Delusion] as the Root of All Evil and Episode 109 – What Does Buddhism Have to Say About Mass Shootings?) You could conceivably be so worried about the inquiry around activism… yet I suspect there are other profoundly held qualities and concerns you have that you trust are reflected in Buddhism, or that you trust Buddhism at any rate doesn't struggle with. Here's a rundown of qualities and concerns I consider numerous us bring to Buddhism, for which there is exceptionally restricted help inside the custom, assuming any (seemingly, obviously!): Upsides of equity, balance, and appreciation for nature. An esteem for lay practice as an equivalent or considerably higher way than the ascetic one – not on the grounds that training is conceivable in lay life, but since the difficulties of every day life give rich practice openings ailing in religious practice. The significance of profoundly liking our lives, including the sexy, excellent, imaginative, and social – not on the grounds that this appreciation doesn't meddle with training, but since such appreciation is one of the essential prizes of training, and everyday routine experienced without such appreciation is a waste. Festivity of the person as in every one of us has our one of a kind way and a fundamental piece of training is self-acknowledgment, self esteem, self-care, and self-articulation. When Defining Buddhist Values, What Is "Buddhism?" Unquestionably, numerous advanced Buddhist educators decipher the conventional lessons and practices so that these qualities and concerns are fused into what is introduced as Buddhist practice and showing today, incorporating Sharon Salzman with revolutionary self-acknowledgment, Rev. Heavenly messenger Kyodo Williams around racial equity, and David Loy around ecological concerns. This conversation raises many, numerous inquiries, not which i'll all be ready to address in this scene and the following, including, what is "Buddhism?" Is it just what's in the antiquated writings? Is it just the thing Buddhists were at that point doing many years prior? Is it just what most of Buddhists concede to now? When we add something to Buddhism dependent on new improvements in the public arena – like a dependence on the logical technique, or a comprehension of human brain science, or an enthusiasm for aggregate karma – how and when do we will begin calling it "Buddhism," as opposed to a new extra to a hallowed custom? The "Buddhism" I'm discussing here is the custom as kept up in Japan, China, Korea, and southeast Asia, and acquired by Western proselyte Buddhists. Buddhism has continually developed throughout the long term, yet as a rule, I figure something can be considered "conventional" if has stood the trial of time and stayed critical inside the practice for at any rate years and years. Clearly, there is gigantic variety inside the Buddhist practice regardless of whether you characterize "custom" along these lines, and there's no wizardry marker of how far back we need to go prior to something can be designated "customary." But in light of the fact that it's difficult to define an unmistakable and complete boundary, it doesn't mean the idea of custom is aimless. What is customary presumably matters more to me as an educator of Buddhism than to you, on the off chance that you are an understudy or specialist however are making an effort not to instruct it. My power as an instructor, from my perspective, rests not in my own shrewdness but rather in my preparation and establishing in the practice. I may need more than anything to utilize my foundation as an instructor to urge individuals to act now on the environment crisis since we're set out toward elimination and there's no Buddhism at all on a dead planet, yet my trustworthiness requests that I make such a urging just if the practice upholds it. It is possible that I need to move past that impediment, yet I can guarantee you that on the off chance that I did, numerous if not the majority of my understudies and webcast audience members would abandon me. The vast majority, I accept, would say that it is up to every one of us to decipher Buddhism for ourselves – that it gives us contemplation and instruments for self-reflection, yet it's dependent upon every person to conclude how to show practice on the planet. I trust you'll get something out of this investigation. In talking about how customary Buddhism might just not offer a convincing justification social and natural activity, or for other appreciated qualities and convictions we may hold, I don't in any capacity intend to stigmatize or dishonor the practice. Eventually, I accept the reality of Buddhism lives inside your own immediate experience, and hence your training should reflect and show your most profound feelings. In that sense my entire conversation is immaterial. Notwithstanding, vital to Buddhist practice is the possibility that everything – totally everything – ought to be exposed to light of truth. Everything is reasonable game to be addressed and analyzed. That assessment might be awkward, it might prompt some dissatisfaction, it might expect us to change our perspectives or conduct – at the end of the day it is valuable. We come out with greater lucidity and strength, since conduct based on presumptions or aversion will in general propagate dream and produce dukkha. In this first scene of two on this theme I'll followed Lopez's contentions about how unique Buddhism had little to bringing to the table in the space of social activity. In my next scene I'll keep on after Lopez's contention with a conversation of Mahayana Buddhism, especially the bodhisattva ideal and whether that can be dug for consolation or direction for social activity, and afterward address the overall inquiry: Is it significant that our confidence custom empowers or supports what we as of now profoundly accept or esteem? When we don't discover a lot of consolation or backing, do we search for it somewhere else, or do we change Buddhism? The Nature of Generosity, One of Buddhism's Core Values Lopez starts with a story. He was at a Tibetan displaced person cloister in India doing his paper research numerous years prior and saw that the youthful priests of the religious community were experiencing what resembled a treatable skin condition. Lopez had grant cash he could extra to have the priests treated, and he offered this to the abbot of the cloister. The abbot said it wasn't required and rather recommended Lopez add to the development of another Buddha statue.[i] Sculpture of Maitreya Buddha, Diskit Monastery, Nubra Valley, Ladakh. As Lopez proceeds to talk about, while we may emphasi

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