Venerable members of the Saṅgho dwelling here or coming accross,
Venerable fellows on the path in front, _/ _ _/ _ _/ _ , venerable fellows,
Valued Upāsaka, Upāsikā,
my person takes leave to share some merits and give them as an open-source in Dhamma (of cource not for trade or exchange for the common worlds gains) for further possibility or merits for all of you wishing to practice a most importand aspect of Sila, apacāyana, by the possibility to give in times, knowledge and skill as well.
My person asks, for the benefit of many, to possible correct and fill missing graps, if the Venerable members of the Saṅgha, out of compassion are here given of possibilities.
Of course everybody may also make use of other given possibilities to work on the topic.
Here just the into text, the whole work can be found here: Respect and veneration
If one is skilled in transforming it pleasant into format of the enviroments language, please feel free as well.Paying Respect or Veneration (also regard, obeisance, high esteem, honour, admiration) (pi apacāyana, apa + cāy root pūja = abound, scarify; verb apaciti; gārava) , is the fourth of the traditional listed ten skilful/meritorious deeds (pi puññakiriya-vatthus), a practice which would be maintained beginning in childhood within families and societies in Buddhist environments. Within the three major kinds meritorious deeds (dāna, sīla, bhāvana) it counts to the virtue group as an aspect of sila. More known accesses, which will be maybe not suddenly regarded as aspects of respect, is the Refuge into the Three Jewels, honour and respect as the access point into the Dhamma and one of the Four Sublime Attributes (brahma vihara), Mudita, often translated as sympathy joy or appreciation. Mudita means joy and appreciation, and with it respect, in regard of one own goodness that one has developed and that of others.
Since it is a very undeveloped topic - this formost Sila of the Buddhas disciples, the refuge - but at the same time releases a lot of certain doubts of strange seeming traditional ways of practice, not by only venerating of what is worthy to give one self into, does this topic contain a huge ground of merits and access to the deathlessness.
In regard of renewing this Sila, and confessions, traditional tools, especially for lay people, the unproffesional work is still less developed.
Much joy for all capable to nurish higher mind with it and may the Devas inform those, having not had physical touch of it.