First of all "Sadhu!" and much reason that reaches to good grow, but as just a [meta-topic](https://buddhism.meta.stackexchange.com/questions/2661/should-we-use-honorifics-when-referring-to-monks) what's actually the primary base, good to give occassion to raise not only awareness for good grow but also possibility to give proper answers, citing the Venerables here (although, of course, some will use it to increase their demerits as well). "We" in the question refers to receiver of Dhamma-guṇa (highest goodness), to householder, to people aware of higher and lower, not to speak of those gone for refuge toward the Gems. Maybe good to add a sub-question: Who is the one who really gains something upwardly when giving proper regard, and who's the one who loses if failing? (e.g. the Kamma of reference)

Being broad celebrated mothers-day today, my person thought to give this question space so that many might share reflections on it and pissible give others good inspirations: **What role does a day like mothersday play for a blessed life, for a follower of the Buddhas Dhamma, and how would it be good spend by mind words and bodily deeds?** *(Note that this is not asked for trade, exchange, stacks or what ever binds here, but for escape from this wheel)*

Supposed one has to work, yet comes across the Buddha, Dhamma, Sangha, stops suddenly to follow his duties, and scarifies all (possible his job) to give into the Jewels, what does one think, bad Kamma and violation to be blamed by wise or legitimate "[break of promise](http://sangham.net/index.php/topic,8136.html) ", with high rewards? Whats the different to Sunday questions? *{Other then a [sunday-question](https://buddhism.stackexchange.com/questions/31262/sunday-question-learning-dhamma-at-working-time-on-other-recource) , this might be the proper for Mondays, rlease and yet not for trade and exchanges thought. So what now?}*

Would you say that it is appropriate for a monk to give advice to the laity in how to live life/dealing with obstacles? Now don't get me wrong, but monks certainly have "safer" environments. They are much less exposed to stimulating sensory input as well as life problems. I am by nature quite skeptical and cannot really take a monk serious if he gives tips and at the same time does not follow these tips (or rather that lifestyle). How can a monk give relationship advice? Sure, the Dhamma gives such, but then it's just intellectual knowledge given by a monk, but that advice has not been practised by him. I think the whole "problem" starts with titles like "venerable" or the admiration of monks/nuns. Again, don't get me wrong, seeing in them a role model and paying homage to them because they delivered proper dhamma is appropriate, but one should always keep in mind that they are UNIQUE, COMPLEX (in that they think, feel and do good, bad and neutral things) and FALLIBLE. Anyone made same experiences? Advice? Opinions?

or when wearing one oneself? (The question might be worthy to copy also in your meta-section... for possible increase of general respect toward the Gems and enviroment for providing such, since else might cause harm for many althought not aware for now.)

Here is a quote from [MN 26](https://accesstoinsight.org/tipitaka/mn/mn.026.than.html) : > One, standing up to greet me, received my robe & bowl. Another spread out a seat. Another set out water for washing my feet. However, they addressed me by name and as 'friend.' > > So I said to them, > > > 'Don't address the Tathagata by name and as "friend." The Tathagata, friends, is a worthy one, rightly self-awakened. Lend ear, friends: the Deathless has been attained. I will instruct you. I will teach you the Dhamma. I can understand why the Tathagata might not be addressed by name; but why not as "friend"? Perhaps similarly, from the Maha-parinibbana Sutta: > And, Ananda, whereas now the bhikkhus address one another as 'friend (āvuso)', let it not be so when I am gone. The senior bhikkhus, Ananda, may address the junior ones by their name, their family name, or as 'friend'; but the junior bhikkhus should address the senior ones as 'venerable sir (āyasmā)' or 'your reverence (bhante)'. What's the need for, what's the benefit of, the "reverent" form of address? Or what's the harm, if any, in the "friendly" mode of address? If you can, I'd appreciate answers: - From canonical sources (e.g. suttas or commentary) - From post-canonical sources (e.g. later, or modern, articles or dhamma talks) - From personal experience - and/or which apply to lay people (when addressing monks, or teachers or other venerables) --- Edit: I think that [ruben202's answer](https://buddhism.stackexchange.com/a/25219/254) is ample evidence that it *is* so, in the culture and in the suttas and other scriptures. I'm not sure I understand *why*, though. For example: - A venerable *is* a friend -- or are they not? - Is the behaviour (or mode of address) *mere* ritual? - Is there said to be a benefit, some purpose, some effect: for society, for the individual's state of mind or karma, or even for the venerable? I imagine one benefit may be orderliness in the classroom: giving the venerable an opportunity to speak; another benefit is that it might be somehow associated with "faith" (i.e. being willing to listen without yet knowing); is another *obedience* for some good reason? The whole question seems to me a bit associated with some identity-view and so thicket-of-views. The only answer I can think of is a reference to the sutta (reference required) where the Buddha said that people need some teacher or leader, and he (having none) would take the Dhamma as his -- but that's speculation, whereas I'm asking for answers based on references or experience.

How and why would a "modern" or "western" follower of the Buddhas teaching celebrate this day, and use it to pay gratitude to his father as one of his/here first God and the other three Gods? Maybe you like to share also how you fullfill this duty personaly to give others inspirations and ideas, meaning: Be not greedy in sharing possible merits you do or have done. *(Note: This question is given as a gift of Dhamma and not meant for commercial purpose or other wordily gains)*

Valued Upasaka, Upasika, Dear seeker for way to awakening and readers, **Vesak-Pūjā** *(Birth, Awakening and Paranibbana-Remembering day of the Buddha, (Vesak= Name of the secound month of the luna calender/pi: Visaka; Pūjā = sacrify, veneration.)* It's the near end of an auspicious period in which most Nikayas cellerbrated Uposatha in timely union. A season in which seldom, even last oppotunities and possibilities that place. Only some view more days the bigges celebration, now undertaken nearly all over the world (!) - some say it's the fist time and actually so that it is cellebrated in the whole world - and the main and biggest Veneration of our times Buddha, takes place. 1. Where in the western world are such as a real Sangha established and traditional and benefical *Vesak-Pūjās* undertaken by the Ven. Monks where people, young and old, rich or poor, could part-take also in their own county on 10. of May, today? 2. Where in traditional countries are - usually much by serious "western" people from abroad frequented - traditional and benefical *Vesak-Pūjā* taking place. (Please, if knowing, do not share often usual kermis and trade fairs) May you rejoice by sharing merits and invitations to such, as well those many able to take part on you futune. Anumodana! So where to got today evening to make sacrifies to the Buddha? May all take up this possibility today and gain liberating joy with it! *(Note: This question is a gift of Dhamma and not meant for commercial purpoes or other wordily gains.)*