You remain open and responsive to other concerns, but you focus on the issue that tugs at your heart and bids you to act.
This enlargement of mission, I believe, may well mark the next decisive step in the evolution of Buddhism and of human spirituality in its wider dimensions. I see this as a shared endeavor that transcends specific faiths and provides a broad canopy under which different religions and spiritual movements (including secular humanism) can gather in harmony. In my thinking, for human spirituality to evolve to the next level it must resolve the sharp dualisms that prevail in older spiritual traditions: between worldly life and world-transcendence, outer activity and inner peace, cosmos and eternity, creation and God. Instead of devaluing one in favor of the other, the progression to a more complete stage of spirituality—one corresponding to our present understanding of life and the universe—calls for integration rather than separation. Our need is to embody the realization of enlightened truth securely within the horizons of humanity’s historical and cosmic adventure. Our mission is to enact enlightened truth in a way that contributes to the human and universal good.
Does this issue break my heart open and cause a downpour of compassion? Does this urge gnaw at my vital organs? Does it point the finger to the door and tell me to do something? If your answer to these questions is “Yes,” that is your vocation, that is your sacred calling, that’s where you should put conscientious compassion into action.
In making such a statement, I am aware that I am going beyond the boundary posts of traditional Buddhist doctrine, whether Theravada or Mahayana. However, I believe that any religion, including Buddhism, best preserves its vitality through an organic process of growth, and I don’t see such growth as necessarily entailing a fall from a primal state of perfection. While remaining faithful to its seminal intuitions, a spiritual tradition can absorb, digest, and assimilate new insights supplied by its intellectual and cultural milieu and by the advancing edge of knowledge. These influences can draw forth potentials implicit in the older teaching that could not emerge until the appropriate cultural transformations evoked them and allowed them to flower.
In a world torn by violence, oppressed too long by projects aimed at domination, I believe that a conscientious compassion guided by wisdom is the most urgent need of the hour. In adopting this integral approach to spirituality, however, I see our task as involving more than merely avoiding environmental devastation, providing others with enough food to eat, and paving the way to respect for human rights. In my understanding, our larger task is to give birth to a new vision and scale of values that replaces division with integration, exploitation with cooperation, and domination with mutually respectful partnership. The overcoming of clinging through the wisdom of selflessness, the development of empathic love, and the expression of both in conscientious compassion have today become imperatives. They are no longer mere spiritual options, but necessary measures for safeguarding the world and for allowing humankind’s finest potentials to flourish.
Ven. Bhikkhu Bodhi lives and teaches at Chuang Yen Monastery in Carmel, New York. He is a translator of texts from the Pali canon and the cofounder of Buddhist Global Relief.
This enlargement of mission, I believe, may well mark the next decisive step in the evolution of Buddhism and of human spirituality in its wider dimensions. I see this as a shared endeavor that transcends specific faiths and provides a broad canopy under which different religions and spiritual movements (including secular humanism) can gather in harmony. In my thinking, for human spirituality to evolve to the next level it must resolve the sharp dualisms that prevail in older spiritual traditions: between worldly life and world-transcendence, outer activity and inner peace, cosmos and eternity, creation and God. Instead of devaluing one in favor of the other, the progression to a more complete stage of spirituality—one corresponding to our present understanding of life and the universe—calls for integration rather than separation. Our need is to embody the realization of enlightened truth securely within the horizons of humanity’s historical and cosmic adventure. Our mission is to enact enlightened truth in a way that contributes to the human and universal good.
Does this issue break my heart open and cause a downpour of compassion? Does this urge gnaw at my vital organs? Does it point the finger to the door and tell me to do something? If your answer to these questions is “Yes,” that is your vocation, that is your sacred calling, that’s where you should put conscientious compassion into action.
In making such a statement, I am aware that I am going beyond the boundary posts of traditional Buddhist doctrine, whether Theravada or Mahayana. However, I believe that any religion, including Buddhism, best preserves its vitality through an organic process of growth, and I don’t see such growth as necessarily entailing a fall from a primal state of perfection. While remaining faithful to its seminal intuitions, a spiritual tradition can absorb, digest, and assimilate new insights supplied by its intellectual and cultural milieu and by the advancing edge of knowledge. These influences can draw forth potentials implicit in the older teaching that could not emerge until the appropriate cultural transformations evoked them and allowed them to flower.
In a world torn by violence, oppressed too long by projects aimed at domination, I believe that a conscientious compassion guided by wisdom is the most urgent need of the hour. In adopting this integral approach to spirituality, however, I see our task as involving more than merely avoiding environmental devastation, providing others with enough food to eat, and paving the way to respect for human rights. In my understanding, our larger task is to give birth to a new vision and scale of values that replaces division with integration, exploitation with cooperation, and domination with mutually respectful partnership. The overcoming of clinging through the wisdom of selflessness, the development of empathic love, and the expression of both in conscientious compassion have today become imperatives. They are no longer mere spiritual options, but necessary measures for safeguarding the world and for allowing humankind’s finest potentials to flourish.
Ven. Bhikkhu Bodhi lives and teaches at Chuang Yen Monastery in Carmel, New York. He is a translator of texts from the Pali canon and the cofounder of Buddhist Global Relief.
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Dhammapada Verses 54 and 55
Anandattherapanha Vatthu
Na pupphagandho pativatameti
na candanam tagara mallika va
satanca gandho pativatameti
sabba disa sappuriso1pavayati.
Cadanam tagaram vapi
uppalam atha vassiki
etesam gandhajatanam
silagandho anuttaro.
Verse 54: The scent of flowers cannot go against the wind; nor the scent of sandalwood, nor of rhododendron (tagara), nor of jasmin (mallika)2; only the reputation of good people can go against the wind. The reputation of the virtuous ones (sappurisa) is wafted abroad in all directions.
Verse 55: There are the scents of sandalwood, rhododendron, lotus and jasmin (vassika)3; but the scent of virtue surpasses all scents.
1. sappuriso/sappurisa: good and pious people; virtuous persons. The virtuous are the Noble Ones (the ariyas) and the virtuous worldlings (kalyana puthujjana).
2. mallika: Arabian jasmin.
3. vassika: Spanish jasmin.
The Story of the Question Raised by the Venerable Ananda
While residing at the Jetavana monastery, the Buddha uttered Verses (54) and (55) of this book, with reference to a question raised by the Venerable Ananda.
While the Venerable Ananda was sitting by himself one evening, the problem relating to scents and perfumes came to his mind and he pondered: "The scent of wood, the scent of flowers, and the scent of roots all spread with the current of wind but not against it. Is there no scent which would spread with the current of wind as well as against it? Is there no scent which would pervade every part of the world?" Without answering the question himself, the Venerable Ananda approached the Buddha and solicited an answer from him. The Buddha said, "Ananda, supposing, there is one who takes refuge in the Three Gems (the Buddha, the Dhamma, the Samgha), who observes the five moral precepts, who is generous and not avaricious; such a man is truly virtuous and truly worthy of praise. The reputation of that virtuous one would spread far and wide, and bhikkhus, brahmins and laymen all alike would speak in praise of him, wherever he lives."
Then the Buddha spoke in verse as follows:
Verse 54: The scent of flowers cannot go against the wind; nor the scent of sandalwood, nor of rhododendron (tagara), nor of jasmin (mallika); only the reputation of good people can go against the wind. The reputation of the virtuous ones (sappurisa) is wafted abroad in all directions.
Verse 55: There are the scents of sandalwood, rhododendron, lotus and jasmin (vassika); but the scent of virtue surpasses all scents.
Buddha dharma teachings channel:
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====================
Anandattherapanha Vatthu
Na pupphagandho pativatameti
na candanam tagara mallika va
satanca gandho pativatameti
sabba disa sappuriso1pavayati.
Cadanam tagaram vapi
uppalam atha vassiki
etesam gandhajatanam
silagandho anuttaro.
Verse 54: The scent of flowers cannot go against the wind; nor the scent of sandalwood, nor of rhododendron (tagara), nor of jasmin (mallika)2; only the reputation of good people can go against the wind. The reputation of the virtuous ones (sappurisa) is wafted abroad in all directions.
Verse 55: There are the scents of sandalwood, rhododendron, lotus and jasmin (vassika)3; but the scent of virtue surpasses all scents.
1. sappuriso/sappurisa: good and pious people; virtuous persons. The virtuous are the Noble Ones (the ariyas) and the virtuous worldlings (kalyana puthujjana).
2. mallika: Arabian jasmin.
3. vassika: Spanish jasmin.
The Story of the Question Raised by the Venerable Ananda
While residing at the Jetavana monastery, the Buddha uttered Verses (54) and (55) of this book, with reference to a question raised by the Venerable Ananda.
While the Venerable Ananda was sitting by himself one evening, the problem relating to scents and perfumes came to his mind and he pondered: "The scent of wood, the scent of flowers, and the scent of roots all spread with the current of wind but not against it. Is there no scent which would spread with the current of wind as well as against it? Is there no scent which would pervade every part of the world?" Without answering the question himself, the Venerable Ananda approached the Buddha and solicited an answer from him. The Buddha said, "Ananda, supposing, there is one who takes refuge in the Three Gems (the Buddha, the Dhamma, the Samgha), who observes the five moral precepts, who is generous and not avaricious; such a man is truly virtuous and truly worthy of praise. The reputation of that virtuous one would spread far and wide, and bhikkhus, brahmins and laymen all alike would speak in praise of him, wherever he lives."
Then the Buddha spoke in verse as follows:
Verse 54: The scent of flowers cannot go against the wind; nor the scent of sandalwood, nor of rhododendron (tagara), nor of jasmin (mallika); only the reputation of good people can go against the wind. The reputation of the virtuous ones (sappurisa) is wafted abroad in all directions.
Verse 55: There are the scents of sandalwood, rhododendron, lotus and jasmin (vassika); but the scent of virtue surpasses all scents.
Buddha dharma teachings channel:
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Buddha dharma teachings from the suttas and commentaries from Theravada tradition
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Free Buddha Dharma ebook
Vammika Sutta
Commentaries by Mahasi Sayadaw Gyi
This discourse of Vammika Sutta was delivered by the Venerable Mahasi Sayadaw on the 6th , 7th , 8th of November 1964 at San Mya Yaung Chi Sasana Yeiktha, Monywa.
The compilation of this discourse was made by U Nyo Maung. For the foreign yogis, this discourse the Mahasi Buddha Sasana Nauggha Organization had entrusted U Min Swe, the then Secretary of the Buddha Sasana Nauggha Organization to translate into English and it was translated in 1982. The first impression was out of print for quite sometimes and now Buddha Sasana Nauggha Organization has republished it after thirty-three years as the Second Edition. In this Edition, it included the photograph of Mahasi Sayadawgyi and his brief biography.
This gift of Dhamma has been made to the Buddhist followers in order for them to understand the teachings of the Buddha. The details of how a meditator will develop stage by stage of the Vipassana Naña, to the extent of attaining Arahatship and were explained follow achieving the realization of Nibbana, In this discourses.
Free download available:
http://www.mediafire.com/file/hji6m5z8j1cu2aw/
=============
Vammika Sutta
Commentaries by Mahasi Sayadaw Gyi
This discourse of Vammika Sutta was delivered by the Venerable Mahasi Sayadaw on the 6th , 7th , 8th of November 1964 at San Mya Yaung Chi Sasana Yeiktha, Monywa.
The compilation of this discourse was made by U Nyo Maung. For the foreign yogis, this discourse the Mahasi Buddha Sasana Nauggha Organization had entrusted U Min Swe, the then Secretary of the Buddha Sasana Nauggha Organization to translate into English and it was translated in 1982. The first impression was out of print for quite sometimes and now Buddha Sasana Nauggha Organization has republished it after thirty-three years as the Second Edition. In this Edition, it included the photograph of Mahasi Sayadawgyi and his brief biography.
This gift of Dhamma has been made to the Buddhist followers in order for them to understand the teachings of the Buddha. The details of how a meditator will develop stage by stage of the Vipassana Naña, to the extent of attaining Arahatship and were explained follow achieving the realization of Nibbana, In this discourses.
Free download available:
http://www.mediafire.com/file/hji6m5z8j1cu2aw/
=============
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Dhammapada Verse 56
Mahakassapatthera Vatthu
Appamatto ayam gandho
yayam tagaracandani
yo ca silavatam gandho
vati devesu uttamo.
Verse 56: The scents of rhododendron and of sandal wood are very faint; but the scent (reputation) of the virtuous is the strongest; it spreads even to the abodes of the deva.
The Story of Thera Mahakassapa
While residing at the Veluvana monastery in Rajagaha, the Buddha uttered Verse 56 of this book, with reference to Thera Mahakassapa.
Arising from nirodhasamapatti*, Thera Mahakassapa entered a poor section of the city of Rajagaha for alms-food. His intention was to give a poor man an opportunity of gaining great merit as a result of offering alms-food to one who had just come out of nirodhasamapatti. Sakka, king of the devas, wishing to take the opportunity of offering alms-food to Thera Mahakassapa, assumed the form of a poor old weaver and came to Rajagaha with his wife Sujata in the form of an old woman. Thera Mahakassapa stood at their door; the poor old weaver took the bowl from the thera and filled up the bowl with rice and curry, and the delicious smell of the curry spread throughout the city. Then it occurred to the thera that this person must be no ordinary human being, and he came to realize that this must be Sakka himself. Sakka admitted the fact and claimed that he too was poor because he had had no opportunity of offering anything to anyone during the time of the Buddhas. So saying, Sakka and his wife Sujata left the thera after paying due respect to him.
The Buddha, from his monastery, saw Sakka and Sujata leaving and told the bhikkhus about Sakka offering alms-food to Thera Mahakassapa. The bhikkhus wondered how Sakka knew that Thera Mahakassapa had just come out of nirodhasamapatti, and that it was the right and auspicious time for him to make offerings to the thera. This question was put up to the Buddha, and the Buddha answered, "Bhikkhus, the reputation of a virtuous one as my son, Thera Mahakassapa, spreads far and wide; it reaches even the deva world. On account of his good reputation, Sakka himself has come to offer alms-food to him."
Then the Buddha spoke in verse as follows:
Verse 56: The scents of rhododendron and of sandal wood are very faint; but the scent (reputation) of the virtuous is the strongest; it spreads even to the abodes of the deva.
* Nirodhasamapatti: sustained deep mental absorption following the attainment of nirodha, i.e., temporary cessation of the four mental khandhas.
Words of the Buddha channel:
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====================
Mahakassapatthera Vatthu
Appamatto ayam gandho
yayam tagaracandani
yo ca silavatam gandho
vati devesu uttamo.
Verse 56: The scents of rhododendron and of sandal wood are very faint; but the scent (reputation) of the virtuous is the strongest; it spreads even to the abodes of the deva.
The Story of Thera Mahakassapa
While residing at the Veluvana monastery in Rajagaha, the Buddha uttered Verse 56 of this book, with reference to Thera Mahakassapa.
Arising from nirodhasamapatti*, Thera Mahakassapa entered a poor section of the city of Rajagaha for alms-food. His intention was to give a poor man an opportunity of gaining great merit as a result of offering alms-food to one who had just come out of nirodhasamapatti. Sakka, king of the devas, wishing to take the opportunity of offering alms-food to Thera Mahakassapa, assumed the form of a poor old weaver and came to Rajagaha with his wife Sujata in the form of an old woman. Thera Mahakassapa stood at their door; the poor old weaver took the bowl from the thera and filled up the bowl with rice and curry, and the delicious smell of the curry spread throughout the city. Then it occurred to the thera that this person must be no ordinary human being, and he came to realize that this must be Sakka himself. Sakka admitted the fact and claimed that he too was poor because he had had no opportunity of offering anything to anyone during the time of the Buddhas. So saying, Sakka and his wife Sujata left the thera after paying due respect to him.
The Buddha, from his monastery, saw Sakka and Sujata leaving and told the bhikkhus about Sakka offering alms-food to Thera Mahakassapa. The bhikkhus wondered how Sakka knew that Thera Mahakassapa had just come out of nirodhasamapatti, and that it was the right and auspicious time for him to make offerings to the thera. This question was put up to the Buddha, and the Buddha answered, "Bhikkhus, the reputation of a virtuous one as my son, Thera Mahakassapa, spreads far and wide; it reaches even the deva world. On account of his good reputation, Sakka himself has come to offer alms-food to him."
Then the Buddha spoke in verse as follows:
Verse 56: The scents of rhododendron and of sandal wood are very faint; but the scent (reputation) of the virtuous is the strongest; it spreads even to the abodes of the deva.
* Nirodhasamapatti: sustained deep mental absorption following the attainment of nirodha, i.e., temporary cessation of the four mental khandhas.
Words of the Buddha channel:
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Dhammapada Verse 57
Godhikattheraparinibbana Vatthu
Tesam sampannasilanam
appamadaviharinam
sammadanna vimuttanam
Maro maggam na vindati.
Verse 57: Mara cannot find the path taken by those who are endowed with virtue, who live mindfully and have been freed from moral defilements by Right Knowledge.1
1. Arahats having eradicated moral defilements are no longer subject to rebirths; so Mara, for all his power, cannot find out where such arahats go after death. (The Commentary)
The Story of Thera Godhika
While residing at the Veluvana monastery, the Buddha uttered Verse (57) of this book, with reference to Thera Godhika.
Thera Godhika was, on one occasion, diligently practising Tranquillity and Insight Development, on a stone slab on the side of Isigili mountain in Magadha. When he had achieved one-pointedness of the mind (jhana) he became very ill; that impaired the effectiveness of his practice. In spite of his sickness, he kept on striving hard; but every time he was making some progress he was overcome by sickness. He was thus inflicted for six times. Finally, he made up his mind to overcome all obstacles and attain arahatship even if he were to die. So, without relaxing he continued to practise diligently; in the end he decided to give up his life by cutting his throat; at the point of death he attained arahatship.
When Mara learned that Thera Godhika had died, he tried to find out where the thera was reborn but failed to find him. So, assuming the likeness of a young man, Mara approached the Buddha and enquired where Thera Godhika was. The Buddha replied to him, "It will be of no benefit to you to learn of the destination of Thera Godhika; for having been freed of moral defilements he became an arahat. One like you, Mara, for all your power will not be able to find out where such arahats go after death."
Then the Buddha spoke in verse as follows:
Verse 57: Mara cannot find the path taken by those who are endowed with virtue, who live mindfully and have been freed from moral defilements by Right Knowledge.
Dhammapada, beloved and favorite teachings of the Buddha channel:
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====================
Godhikattheraparinibbana Vatthu
Tesam sampannasilanam
appamadaviharinam
sammadanna vimuttanam
Maro maggam na vindati.
Verse 57: Mara cannot find the path taken by those who are endowed with virtue, who live mindfully and have been freed from moral defilements by Right Knowledge.1
1. Arahats having eradicated moral defilements are no longer subject to rebirths; so Mara, for all his power, cannot find out where such arahats go after death. (The Commentary)
The Story of Thera Godhika
While residing at the Veluvana monastery, the Buddha uttered Verse (57) of this book, with reference to Thera Godhika.
Thera Godhika was, on one occasion, diligently practising Tranquillity and Insight Development, on a stone slab on the side of Isigili mountain in Magadha. When he had achieved one-pointedness of the mind (jhana) he became very ill; that impaired the effectiveness of his practice. In spite of his sickness, he kept on striving hard; but every time he was making some progress he was overcome by sickness. He was thus inflicted for six times. Finally, he made up his mind to overcome all obstacles and attain arahatship even if he were to die. So, without relaxing he continued to practise diligently; in the end he decided to give up his life by cutting his throat; at the point of death he attained arahatship.
When Mara learned that Thera Godhika had died, he tried to find out where the thera was reborn but failed to find him. So, assuming the likeness of a young man, Mara approached the Buddha and enquired where Thera Godhika was. The Buddha replied to him, "It will be of no benefit to you to learn of the destination of Thera Godhika; for having been freed of moral defilements he became an arahat. One like you, Mara, for all your power will not be able to find out where such arahats go after death."
Then the Buddha spoke in verse as follows:
Verse 57: Mara cannot find the path taken by those who are endowed with virtue, who live mindfully and have been freed from moral defilements by Right Knowledge.
Dhammapada, beloved and favorite teachings of the Buddha channel:
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Daily teachings of the Dhammapada, beloved and favorite teachings of the Buddha
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Dhammapada Verses 58 and 59
Garahadinna Vatthu
Yatha sankaradhanasmim
ujjhitasmim mahapathe
padumam tattha jayetha
sucigandham manoramam.
Evam sankarabhutesu1
andhabhute puthujjane2
atirocati pannaya
sammasambuddhasavako.
Verses 58 - 59: As a sweet-smelling and beautiful lotus flower may grow upon a heap of rubbish thrown on the highway, so also, out of the rubbish heap of beings may appear a disciple of the Buddha, who with his wisdom shines forth far above the blind (ignorant) worldlings.
1. sankarabhutesu: rubbish heap of beings.
2. andhabhute puthujjane: blind worldlings. The worldlings are like the blind because they are lacking in knowledge.
The Story of Garahadinna
While residing at the Jetavana monastery, the Buddha uttered Verses (58) and (59) of this book, with reference to a rich man named Garahadinna and the miracle of the lotus flowers.
There were two friends named Sirigutta and Garahadinna in Savatthi. Sirigutta was a follower of the Buddha and Garahadinna was a follower of the Niganthas, the ascetics who were hostile to the Buddhists. At the instance of the Niganthas, Garahadinna often said to Sirigutta, "What benefit do you get by following the Buddha? Come, be a follower of my teachers." Having been told thus many times, Sirigutta said to Garahadinna, "Tell me, what do your teachers know?" To this, Garahadinna replied that his teachers knew everything; with their great power they knew the past, the present and the future and also the thoughts of others. So, Sirigutta invited the Niganthas to his house for alms-food.
Sirigutta wanted to find out the truth about the Niganthas, whether they really possessed the power of knowing other people's thoughts, etc. So he made a long, deep trench and filled it up with excreta and filth. Seats were then placed precariously over the trench; and big empty pots were brought in and covered up with cloth and banana leaves to make them appear as if they were full of rice and curries. When the Niganthas arrived, they were requested to enter one by one, to stand near their respective seats, and to sit down simultaneously. As all of them sat down, the flimsy strings broke and the Niganthas fell into the filthy trench. Then Sirigutta taunted them, "Why don't you know the past, the present and the future? Why don't you know the thoughts of others?" All the Niganthas then fled in terror.
Garahadinna naturally was furious with Sirigutta and refused to talk to him for two weeks. Then, he decided that he would have his revenge on Sirigutta. He pretended that he was no longer angry, and one day asked Sirigutta to invite, on his behalf, the Buddha and his five hundred disciples to partake of alms-food. So Sirigutta went to the Buddha and invited him to the house of Garahadinna. At the same time, he told the Buddha about what he had done to the Niganthas, the teachers of Garahadinna. He also expressed his fear that this invitation might be a reprisal and so the invitation should be accepted only after due consideration.
The Buddha, with his supernormal power, knew that this would be the occasion for the two friends to attain Sotapatti Fruition, and therefore accepted the invitation. Garahadinna made a trench, filled it with live coals and covered it with mats. He also kept some empty pots covered with cloth and banana leaves to make them appear as if filled with rice and curries. The next day, the Buddha came followed by five hundred bhikkhus in single file. When the Buddha stepped on the mat over the trench, the mat and live coals miraculously disappeared, and five hundred lotus flowers, each as large as a cart wheel, sprang up for the Buddha and his disciples to sit upon.
Seeing this miracle, Garahadinna was very much alarmed and he said rather incoherently to Sirigutta, "Help me, dear friend. Out of my desire for revenge, I have truly done a great wrong. My bad designs have had no effect at all on your Teacher. The pots in my kitchen are all empty.
Garahadinna Vatthu
Yatha sankaradhanasmim
ujjhitasmim mahapathe
padumam tattha jayetha
sucigandham manoramam.
Evam sankarabhutesu1
andhabhute puthujjane2
atirocati pannaya
sammasambuddhasavako.
Verses 58 - 59: As a sweet-smelling and beautiful lotus flower may grow upon a heap of rubbish thrown on the highway, so also, out of the rubbish heap of beings may appear a disciple of the Buddha, who with his wisdom shines forth far above the blind (ignorant) worldlings.
1. sankarabhutesu: rubbish heap of beings.
2. andhabhute puthujjane: blind worldlings. The worldlings are like the blind because they are lacking in knowledge.
The Story of Garahadinna
While residing at the Jetavana monastery, the Buddha uttered Verses (58) and (59) of this book, with reference to a rich man named Garahadinna and the miracle of the lotus flowers.
There were two friends named Sirigutta and Garahadinna in Savatthi. Sirigutta was a follower of the Buddha and Garahadinna was a follower of the Niganthas, the ascetics who were hostile to the Buddhists. At the instance of the Niganthas, Garahadinna often said to Sirigutta, "What benefit do you get by following the Buddha? Come, be a follower of my teachers." Having been told thus many times, Sirigutta said to Garahadinna, "Tell me, what do your teachers know?" To this, Garahadinna replied that his teachers knew everything; with their great power they knew the past, the present and the future and also the thoughts of others. So, Sirigutta invited the Niganthas to his house for alms-food.
Sirigutta wanted to find out the truth about the Niganthas, whether they really possessed the power of knowing other people's thoughts, etc. So he made a long, deep trench and filled it up with excreta and filth. Seats were then placed precariously over the trench; and big empty pots were brought in and covered up with cloth and banana leaves to make them appear as if they were full of rice and curries. When the Niganthas arrived, they were requested to enter one by one, to stand near their respective seats, and to sit down simultaneously. As all of them sat down, the flimsy strings broke and the Niganthas fell into the filthy trench. Then Sirigutta taunted them, "Why don't you know the past, the present and the future? Why don't you know the thoughts of others?" All the Niganthas then fled in terror.
Garahadinna naturally was furious with Sirigutta and refused to talk to him for two weeks. Then, he decided that he would have his revenge on Sirigutta. He pretended that he was no longer angry, and one day asked Sirigutta to invite, on his behalf, the Buddha and his five hundred disciples to partake of alms-food. So Sirigutta went to the Buddha and invited him to the house of Garahadinna. At the same time, he told the Buddha about what he had done to the Niganthas, the teachers of Garahadinna. He also expressed his fear that this invitation might be a reprisal and so the invitation should be accepted only after due consideration.
The Buddha, with his supernormal power, knew that this would be the occasion for the two friends to attain Sotapatti Fruition, and therefore accepted the invitation. Garahadinna made a trench, filled it with live coals and covered it with mats. He also kept some empty pots covered with cloth and banana leaves to make them appear as if filled with rice and curries. The next day, the Buddha came followed by five hundred bhikkhus in single file. When the Buddha stepped on the mat over the trench, the mat and live coals miraculously disappeared, and five hundred lotus flowers, each as large as a cart wheel, sprang up for the Buddha and his disciples to sit upon.
Seeing this miracle, Garahadinna was very much alarmed and he said rather incoherently to Sirigutta, "Help me, dear friend. Out of my desire for revenge, I have truly done a great wrong. My bad designs have had no effect at all on your Teacher. The pots in my kitchen are all empty.
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Please help me." Sirigutta then told Garahadinna to go and look at the pots. When Garahadinna found all the pots filled with food he was astounded and at the same time very much relieved and very happy. So the food was offered to the Buddha and his disciples. After the meal, the Buddha expressed his appreciation (anumodana) of the meritorious act and then said, "Ignorant worldlings, lacking in knowledge, do not know the unique qualities of the Buddha, the Dhamma and the Samgha and so they are like the blind; but the wise, having knowledge, are like people with sight."
Then the Buddha spoke in verse as follows:
Verses 58 - 59: As a sweet-smelling and beautiful lotus flower may grow upon a heap of rubbish thrown on the highway, so also, out of the rubbish heap of beings may appear a disciple of the Buddha, who with his wisdom shines forth far above the blind (ignorant) worldlings.
At the end of the discourse, both Garahadinna and Sirigutta attained Sotapatti Fruition.
End of Chapter Four: Flowers (Pupphavagga)
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
====================
Then the Buddha spoke in verse as follows:
Verses 58 - 59: As a sweet-smelling and beautiful lotus flower may grow upon a heap of rubbish thrown on the highway, so also, out of the rubbish heap of beings may appear a disciple of the Buddha, who with his wisdom shines forth far above the blind (ignorant) worldlings.
At the end of the discourse, both Garahadinna and Sirigutta attained Sotapatti Fruition.
End of Chapter Four: Flowers (Pupphavagga)
Buddha dharma teachings channel:
https://news.1rj.ru/str/lorddivinebuddha
====================
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Free Buddha Dharma ebook
On The Nature Of Nibbana
By Mahasi Sayadaw Gyi
The discourse on Nibbaña Patisamyutta Katha was delivered by the Venerable Mahasi Sayadawgyi on 8th waxing day of TawThalin 1326 B.E. (14th September 1984) at the Fan-Yin Dhamma Hall of the Mahasi Meditation Centre. The first Myanmar Edition was published in January 1975 followed by Second and Third editions in 2006 and August 2014 respectively.
In order for the foreign yogis and meditators to study, the Buddha Sasana Nuggaha Organization had entrusted this discourse in Myanmar to Sayagyi U Htin Fatt (Pen Name- Maung Htin) (1909-2006) to translate into English. The first English translated work was published in 1981 under the noscript “The Nature of Nibbana” and the Second Impression was published in May 1995 after 14 years.
Free download here:
http://www.mediafire.com/file/eakwfpn61g4j2b2/
=============
On The Nature Of Nibbana
By Mahasi Sayadaw Gyi
The discourse on Nibbaña Patisamyutta Katha was delivered by the Venerable Mahasi Sayadawgyi on 8th waxing day of TawThalin 1326 B.E. (14th September 1984) at the Fan-Yin Dhamma Hall of the Mahasi Meditation Centre. The first Myanmar Edition was published in January 1975 followed by Second and Third editions in 2006 and August 2014 respectively.
In order for the foreign yogis and meditators to study, the Buddha Sasana Nuggaha Organization had entrusted this discourse in Myanmar to Sayagyi U Htin Fatt (Pen Name- Maung Htin) (1909-2006) to translate into English. The first English translated work was published in 1981 under the noscript “The Nature of Nibbana” and the Second Impression was published in May 1995 after 14 years.
Free download here:
http://www.mediafire.com/file/eakwfpn61g4j2b2/
=============
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Waking Up in Dark Times
by Ajahn Sucitto
In order to shed light on the realities of climate change, says Ajahn Sucitto, first we should get more comfortable with the darkness.
A young person holding a lantern. The photo is very dark except for the photo and the face of the person.
I’ve been reflecting on the environmental crisis, and as I do, I find myself in the darkness, as I imagine we all are to some degree. And that says something, something we shouldn’t brush aside or try to make go away. This is a place for sharing truth—and the truth right now is darkness. I sometimes reflect on how I’ve been practicing meditation, morality, restraint, generosity, sharing, and simplicity for more than forty years with as much integrity as possible. I shouldn’t have to feel this bad, this hopeless, this helpless, this guilty. Yet when I look at this crisis, I’m in the dark.
Recently I’ve been on retreat in the woods at Citta-viveka Monastery. Back in the 1970s, we were very fortunate to have been gifted about 150 acres of woodland to look after. Much of it had been commercially planted with nonnative trees, and it had become void of wildlife. Consequently, we’ve been attending to it, trying to rewild it, and taking out invasive species. It took at least twenty-five years, but the woodland is making a comeback. The trees are growing, the birds have returned, and there are otters in the water. That makes me feel good—that’s something I was part of. The feeling is more than an idea; it arises because I can smell the fresh air and hear the life around me. I realize, That’s where I belong. I’m on this Earth. There’s love and respect for the natural world, as well as an attitude of restraint toward it. These mental qualities happen naturally through knowing where we are. We’re all in, and form a part of, a living system—it’s not just decorations, or a theme park, or a screen saver. It’s the real thing: it breathes, it’s messy. Something in me lights up at that.
The more fundamental extinction we’re facing is the extinction of truth. All the other forms of extinction come under that.
The other morning, as I was leaving my little hut at 5:00 a.m. to get to the meditation hall on time, it was dark, so I had to switch on a headlamp to find my way through the woods. The headlamp has various settings on it, so I thought that I’d turn the setting down, just keep it at “dim.” “Bright” is too harsh, too invasive. You don’t need to see that much apart from the little piece of land where your feet are walking. That’s all the light you need. After a while, I thought, Why not switch it off altogether? There are animals out there that live without headlamps. So I turned it off. It was very dark at first, but after standing there for a while, and getting used to it, the darkness softened into dimness. I heard and smelled the world around me; my skin started to prickle. And my feet began to find their way as I fumbled along. I came alive in the darkness.
As I was coming through the woods, I could sense I was approaching the lake. I heard the quacking of the ducks. Concerned I might walk into the lake, I switched my headlamp on. Quack-quack-QUACK-QUACK! The sound rose in intensity: the ducks—and all the other creatures—knew, Here comes “human.” The one who switches on the shining, hard light strapped to his head. The one who sticks his head out of Nature, looks at it, decides what he wants to do with it, manipulates it, and destroys what isn’t convenient for him. So everything runs away from us—as it should. Like this, we’re an enemy to the planet.
Individually, we probably don’t think of ourselves in that way. We regard ourselves as “animal lovers” and so on. But this view ignores the causes and conditions that have made us such a threat to the survival of the planet and its various life forms. The light of our civilization is so brilliant, so clear, that we assume we know how things are. The light enables us to move much faster, but we can’t fully see where we are, since the brightness blinds us to what’s outside our main beam.
by Ajahn Sucitto
In order to shed light on the realities of climate change, says Ajahn Sucitto, first we should get more comfortable with the darkness.
A young person holding a lantern. The photo is very dark except for the photo and the face of the person.
I’ve been reflecting on the environmental crisis, and as I do, I find myself in the darkness, as I imagine we all are to some degree. And that says something, something we shouldn’t brush aside or try to make go away. This is a place for sharing truth—and the truth right now is darkness. I sometimes reflect on how I’ve been practicing meditation, morality, restraint, generosity, sharing, and simplicity for more than forty years with as much integrity as possible. I shouldn’t have to feel this bad, this hopeless, this helpless, this guilty. Yet when I look at this crisis, I’m in the dark.
Recently I’ve been on retreat in the woods at Citta-viveka Monastery. Back in the 1970s, we were very fortunate to have been gifted about 150 acres of woodland to look after. Much of it had been commercially planted with nonnative trees, and it had become void of wildlife. Consequently, we’ve been attending to it, trying to rewild it, and taking out invasive species. It took at least twenty-five years, but the woodland is making a comeback. The trees are growing, the birds have returned, and there are otters in the water. That makes me feel good—that’s something I was part of. The feeling is more than an idea; it arises because I can smell the fresh air and hear the life around me. I realize, That’s where I belong. I’m on this Earth. There’s love and respect for the natural world, as well as an attitude of restraint toward it. These mental qualities happen naturally through knowing where we are. We’re all in, and form a part of, a living system—it’s not just decorations, or a theme park, or a screen saver. It’s the real thing: it breathes, it’s messy. Something in me lights up at that.
The more fundamental extinction we’re facing is the extinction of truth. All the other forms of extinction come under that.
The other morning, as I was leaving my little hut at 5:00 a.m. to get to the meditation hall on time, it was dark, so I had to switch on a headlamp to find my way through the woods. The headlamp has various settings on it, so I thought that I’d turn the setting down, just keep it at “dim.” “Bright” is too harsh, too invasive. You don’t need to see that much apart from the little piece of land where your feet are walking. That’s all the light you need. After a while, I thought, Why not switch it off altogether? There are animals out there that live without headlamps. So I turned it off. It was very dark at first, but after standing there for a while, and getting used to it, the darkness softened into dimness. I heard and smelled the world around me; my skin started to prickle. And my feet began to find their way as I fumbled along. I came alive in the darkness.
As I was coming through the woods, I could sense I was approaching the lake. I heard the quacking of the ducks. Concerned I might walk into the lake, I switched my headlamp on. Quack-quack-QUACK-QUACK! The sound rose in intensity: the ducks—and all the other creatures—knew, Here comes “human.” The one who switches on the shining, hard light strapped to his head. The one who sticks his head out of Nature, looks at it, decides what he wants to do with it, manipulates it, and destroys what isn’t convenient for him. So everything runs away from us—as it should. Like this, we’re an enemy to the planet.
Individually, we probably don’t think of ourselves in that way. We regard ourselves as “animal lovers” and so on. But this view ignores the causes and conditions that have made us such a threat to the survival of the planet and its various life forms. The light of our civilization is so brilliant, so clear, that we assume we know how things are. The light enables us to move much faster, but we can’t fully see where we are, since the brightness blinds us to what’s outside our main beam.
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Moreover, it’s stuck on our heads.
That’s modern, industrial civilization, with all its amazing stuff and conveniences and our longer life expectancy. But do you think we’re living better lives? I don’t know. Western society, in particular, has moved very far ahead with this light. It was during the seventeenth century that the arrival of newly invented machines and devices began playing an important role in the day-to-day lives of a good number of people. And we’ve been increasingly dominating and exploiting everything ever since. For a long time, of course, there seemed to be sufficient resources for us to get away with it. After dominating the natural world, we got around to dominating other humans through conquest, colonialism, and slavery. We’d take over other people’s lands, all the while telling ourselves, “These people are inferior, they don’t count,” or “They’re not fully human anyway.”
We’ve been following that domination–exploitation paradigm for centuries in a trance induced by this clear, rational, narrow beam of light. And now the animals are gone or going, the forests are gone or going, the air is not so good, and a lot of the water is undrinkable. Much of the earth’s topsoil is disappearing because it’s been exhausted through intensive agriculture. Land is also being lost as the water levels rise. Insects—those nasty little bugs we mostly dislike—they’re vanishing too. And now we’re finding out that these insects are important for the welfare and reproduction of plant life, including the crops we eat. We’re eliminating those aspects of life that cannot speak (the earth, trees, animals, and even the air) as well as those who can: the tribespeople, the people of the land who’ve been pushed off or killed so somebody could get their minerals, their timber, their land. It’s our society, our culture, that has been doing this.
This is a lot to take in, isn’t it?
As the Himalayan glaciers melt down, the rivers that they feed will eventually dry up, and about two billion people won’t get their water. What are they going to do? There will be massive social unrest. The economy, it would seem, matters more than quite a few humans—more than the planet. It doesn’t make sense. Still, we tend to think of pieces of land like Britain or France or America as separate places that we can protectively exclude from the disaster “over there.” But what about the air, the water, and the climate in these places? We can’t say: “This is British air only for British people” or “a British climate that stops at Calais or Dover.” So we discover that we’re connected—we’re connected in a crisis.
At this point, we turn the headlamp off and it all opens. And we sense the enormous loss.
I respond to this loss where people feel it in their hearts. I teach ways and means of regaining heart. It’s called Dhamma—the natural order, or truth, that restores people’s personal well-being. Meditation is a big part of this; it gives people a chance to experience some calm. So, yes, I can offer some classical systems for calming the mind. And when I listen to why they’re not feeling peaceful—whether it’s because of abuse, alcohol, grief, anxiety, despair—focusing on the breath doesn’t cut through that for long. You need a more integrated approach, a fuller alignment to truth, to resolve the wide-ranging effects of the domination–exploitation paradigm.
And yet without meditation, where do we even begin to find a place to stand and speak the whole truth? The four noble truths teach that there is suffering, that it’s caused by human ignorance and selfishness, that it stops when these attitudes stop, and that we have to live in accordance with that. Maybe the truths of suffering and its origin don’t lead to the ceasing of suffering on the sociocultural level right now. But through meditation, through directly accessing the heart, one caen at least see and speak the truth of how suffering feels in this moment, where you experience it in your heart and body.
That’s modern, industrial civilization, with all its amazing stuff and conveniences and our longer life expectancy. But do you think we’re living better lives? I don’t know. Western society, in particular, has moved very far ahead with this light. It was during the seventeenth century that the arrival of newly invented machines and devices began playing an important role in the day-to-day lives of a good number of people. And we’ve been increasingly dominating and exploiting everything ever since. For a long time, of course, there seemed to be sufficient resources for us to get away with it. After dominating the natural world, we got around to dominating other humans through conquest, colonialism, and slavery. We’d take over other people’s lands, all the while telling ourselves, “These people are inferior, they don’t count,” or “They’re not fully human anyway.”
We’ve been following that domination–exploitation paradigm for centuries in a trance induced by this clear, rational, narrow beam of light. And now the animals are gone or going, the forests are gone or going, the air is not so good, and a lot of the water is undrinkable. Much of the earth’s topsoil is disappearing because it’s been exhausted through intensive agriculture. Land is also being lost as the water levels rise. Insects—those nasty little bugs we mostly dislike—they’re vanishing too. And now we’re finding out that these insects are important for the welfare and reproduction of plant life, including the crops we eat. We’re eliminating those aspects of life that cannot speak (the earth, trees, animals, and even the air) as well as those who can: the tribespeople, the people of the land who’ve been pushed off or killed so somebody could get their minerals, their timber, their land. It’s our society, our culture, that has been doing this.
This is a lot to take in, isn’t it?
As the Himalayan glaciers melt down, the rivers that they feed will eventually dry up, and about two billion people won’t get their water. What are they going to do? There will be massive social unrest. The economy, it would seem, matters more than quite a few humans—more than the planet. It doesn’t make sense. Still, we tend to think of pieces of land like Britain or France or America as separate places that we can protectively exclude from the disaster “over there.” But what about the air, the water, and the climate in these places? We can’t say: “This is British air only for British people” or “a British climate that stops at Calais or Dover.” So we discover that we’re connected—we’re connected in a crisis.
At this point, we turn the headlamp off and it all opens. And we sense the enormous loss.
I respond to this loss where people feel it in their hearts. I teach ways and means of regaining heart. It’s called Dhamma—the natural order, or truth, that restores people’s personal well-being. Meditation is a big part of this; it gives people a chance to experience some calm. So, yes, I can offer some classical systems for calming the mind. And when I listen to why they’re not feeling peaceful—whether it’s because of abuse, alcohol, grief, anxiety, despair—focusing on the breath doesn’t cut through that for long. You need a more integrated approach, a fuller alignment to truth, to resolve the wide-ranging effects of the domination–exploitation paradigm.
And yet without meditation, where do we even begin to find a place to stand and speak the whole truth? The four noble truths teach that there is suffering, that it’s caused by human ignorance and selfishness, that it stops when these attitudes stop, and that we have to live in accordance with that. Maybe the truths of suffering and its origin don’t lead to the ceasing of suffering on the sociocultural level right now. But through meditation, through directly accessing the heart, one caen at least see and speak the truth of how suffering feels in this moment, where you experience it in your heart and body.
❤1👍1
A way of action can evolve from that, but the first step is to speak truth, feel truth, live truth.
This is what, by and large, the leaders of the power system do not speak. They do not speak the truth because they don’t feel the truth and don’t live the truth. So the more fundamental extinction we’re facing is the extinction of truth; all the other forms of extinction come under that. The sheer lies, duplicity, and distracting waffle that one is expected to listen to from apparent leaders is staggering. For the most part, very little they say is associated with integrity and compassion and mutual concern. The Earth is being treated as trash, as a product—as something we can mine and frack and douse with chemicals. And as the Earth becomes disposable, we do as well. That’s what it comes down to. Although things aren’t expressed in this way, that’s how much human life is worth to the power system: refugees, asylum seekers, migrants, the homeless, the disempowered, and so forth—they’re all just collateral debris on the margins of the Great Way Forward.
So as we speak the truth, maybe we can also seek truth from the darkness. That truth, I believe, will be spoken in a voice that knows what outrage and grief and fear and despair feel like, because they’ve been felt in the heart. That voice will come from a place of sensitivity, concern, and a willingness to sacrifice some time or money or convenience for the welfare of the planet. However small the sacrifice, the gesture of giving up part of what’s mine must be the gesture that’s made over and over again, on different levels. We have to learn to share with each other and with the rest of planetary life, to allow space for natural habitats, and to extend resources to the biosphere we have abused. This must be the direction that we as individuals encourage ourselves to follow. It is supported by the view that meditation offers, that all things are not “me,” not “mine.” To hold them as such is the cause of suffering.
We must turn on the heart-light, not just the headlight. We’ve learned to cover the heart with selfish attitudes and blind beliefs, and to be disconnected from the heart, from each other, and from truth. So we’ve lost that guiding light. Our thoughts swirl, and we become unbalanced. But when we recognize what’s happening, we can decide, I’ll be aware of selfishness, egocentricity, and bias, and investigate this as a cause of my suffering and your suffering. And then I’ll take the risk to let go of that cause, even a little. This means being wise about the imbalance and dysfunction that condition domination and exploitation and bring about so much misery and death. Breaking out of that must be the way out of suffering.
As I was walking along in the dark the other morning, I recognized that things are not absolutely dark. Even at nighttime, there’s some light that allows you to distinguish the shadows of the trees and the deeper darkness of the sky. The vague starlight makes it more like dusk. Dusk is a wonderful time of transition, when the certainties of our daylight lives are moderated. It’s a time when we can’t go so fast, when we have to listen more closely to what’s around us. When it’s twilight, you can no longer blindly follow your own will. You have to be more aware and alert. When you can’t see clearly, you can’t go at your normal speed. But where are we going anyway? Isn’t it as important, or more important, to go well—to live with integrity and respect? So maybe this twilight time is an opportunity to switch into having more attentiveness and respect for what’s here. When I turned off my light, I didn’t want to disturb the animals and the birds, and I found myself wanting to apologize to them for disturbing their terrain, and for the even greater disturbances that have transpired and continue to transpire on our planet. These are the attitudes that can arise in the period of dusk. That’s where we seem to be at this moment.
This is what, by and large, the leaders of the power system do not speak. They do not speak the truth because they don’t feel the truth and don’t live the truth. So the more fundamental extinction we’re facing is the extinction of truth; all the other forms of extinction come under that. The sheer lies, duplicity, and distracting waffle that one is expected to listen to from apparent leaders is staggering. For the most part, very little they say is associated with integrity and compassion and mutual concern. The Earth is being treated as trash, as a product—as something we can mine and frack and douse with chemicals. And as the Earth becomes disposable, we do as well. That’s what it comes down to. Although things aren’t expressed in this way, that’s how much human life is worth to the power system: refugees, asylum seekers, migrants, the homeless, the disempowered, and so forth—they’re all just collateral debris on the margins of the Great Way Forward.
So as we speak the truth, maybe we can also seek truth from the darkness. That truth, I believe, will be spoken in a voice that knows what outrage and grief and fear and despair feel like, because they’ve been felt in the heart. That voice will come from a place of sensitivity, concern, and a willingness to sacrifice some time or money or convenience for the welfare of the planet. However small the sacrifice, the gesture of giving up part of what’s mine must be the gesture that’s made over and over again, on different levels. We have to learn to share with each other and with the rest of planetary life, to allow space for natural habitats, and to extend resources to the biosphere we have abused. This must be the direction that we as individuals encourage ourselves to follow. It is supported by the view that meditation offers, that all things are not “me,” not “mine.” To hold them as such is the cause of suffering.
We must turn on the heart-light, not just the headlight. We’ve learned to cover the heart with selfish attitudes and blind beliefs, and to be disconnected from the heart, from each other, and from truth. So we’ve lost that guiding light. Our thoughts swirl, and we become unbalanced. But when we recognize what’s happening, we can decide, I’ll be aware of selfishness, egocentricity, and bias, and investigate this as a cause of my suffering and your suffering. And then I’ll take the risk to let go of that cause, even a little. This means being wise about the imbalance and dysfunction that condition domination and exploitation and bring about so much misery and death. Breaking out of that must be the way out of suffering.
As I was walking along in the dark the other morning, I recognized that things are not absolutely dark. Even at nighttime, there’s some light that allows you to distinguish the shadows of the trees and the deeper darkness of the sky. The vague starlight makes it more like dusk. Dusk is a wonderful time of transition, when the certainties of our daylight lives are moderated. It’s a time when we can’t go so fast, when we have to listen more closely to what’s around us. When it’s twilight, you can no longer blindly follow your own will. You have to be more aware and alert. When you can’t see clearly, you can’t go at your normal speed. But where are we going anyway? Isn’t it as important, or more important, to go well—to live with integrity and respect? So maybe this twilight time is an opportunity to switch into having more attentiveness and respect for what’s here. When I turned off my light, I didn’t want to disturb the animals and the birds, and I found myself wanting to apologize to them for disturbing their terrain, and for the even greater disturbances that have transpired and continue to transpire on our planet. These are the attitudes that can arise in the period of dusk. That’s where we seem to be at this moment.
❤1👍1
So what happens now? For the last twenty years or more, the science has been clear that our current lifestyle is having a devastating impact on the planet—and yet this has been mostly ignored. The papers from the Nobel laureates were just filed away. The prognosis was too inconvenient, so it’s been “business as usual.” It’s up to ordinary people, then, to step forward to support the Earth and its inhabitants. Let’s be kind, let’s be compassionate, let’s be moral—and truthful. Let’s accept our fear and work with it, accept our grief and regret and be guided by them. Let’s also accept our rage, but moderate it into quiet strength. And let’s come together. I don’t think there need be a manifesto here, or a great “this-is-the-way-forward” idea. Just be natural. If you’re looking to support nature, be natural. Let light from the heart guide you, because we can gather together around that light.
You’re probably seeing the news reports of the climate change presentations and demonstrations taking place across the world. You see all kinds of people—elderly, middle-aged, and young, nonconformists and businessmen—people who previously wouldn’t have met or shared dinner with each other. I’m heartened to see people rising up to ask for truth. Most of the presenters are not professional speakers or leaders. They have a different voice: there’s no waffle, no promising, no blathering. It’s direct. It has courage and bravely speaks the truth. This is the light of the heart.
At this time, many feel they have to undertake acts of civil disobedience and nonviolent disruption to highlight the need for government action. They are criticized for being disruptive, but when we clear-cut forests and douse the soil with pesticides, that’s even more disruptive—for many species, and for the water and air. When Indigenous people all over the world had their land taken away from them, when their cultures were destroyed so that the colonists and the industrial magnates could exploit their resources—that was disruptive. When they were slaughtered, or subjugated and deprived of dignity and rights because they didn’t fit into the Great Way Forward, that was more than disruptive—it was catastrophic. The destruction of the environment has been sanctioned, even at such cost to our fellow humans. And it’s still going on. Isn’t that disruptive? And as for the future, when the oceans are flooding our cities, when wildfires are incinerating farms and homes, and when the soil can’t produce food, that will be highly disruptive—more so than a delay in getting to work on account of a demonstration blocking the street.
It’s also important to get into what’s left of nature. Really get into it. Walk across a moor for an afternoon—be open to it, whatever the weather. Let yourself be affected by it. Because when you feel nature and adapt to it, when you let it adjust the way you walk, your speed, your directions and plans, then you come to love it. This is your teacher or your mother, and you love it. And what you love deeply, you’ll sacrifice for. You’ll also realize that you didn’t need all the things you’ve been accumulating over the years. We’ve had too much for too long; we’ve been living in a dream, and it’s turning into a nightmare. We have to come out of the dream in order to be whole—and truthful.
May this time wake us up, so that we hear the truth, the ancient truth, that we belong to this Earth—and that we have to look after it, and honor it.
About Ajahn Sucitto
Ajahn Sucitto is a Theravada monk, born in Britain and ordained in Thailand in 1976. He served as abbot of Cittaviveka (Chithurst Buddhist Monastery) in England from 1992 to 2014, and remains based there as a teacher. He co-edits dhamma moon, a website featuring “practice-notes on the joys, struggles, humour and pain of the journey towards truth and freedom.” His latest book, Buddha-Nature, Human Nature is about our environment and the ways in which Buddhism can affect it.
You’re probably seeing the news reports of the climate change presentations and demonstrations taking place across the world. You see all kinds of people—elderly, middle-aged, and young, nonconformists and businessmen—people who previously wouldn’t have met or shared dinner with each other. I’m heartened to see people rising up to ask for truth. Most of the presenters are not professional speakers or leaders. They have a different voice: there’s no waffle, no promising, no blathering. It’s direct. It has courage and bravely speaks the truth. This is the light of the heart.
At this time, many feel they have to undertake acts of civil disobedience and nonviolent disruption to highlight the need for government action. They are criticized for being disruptive, but when we clear-cut forests and douse the soil with pesticides, that’s even more disruptive—for many species, and for the water and air. When Indigenous people all over the world had their land taken away from them, when their cultures were destroyed so that the colonists and the industrial magnates could exploit their resources—that was disruptive. When they were slaughtered, or subjugated and deprived of dignity and rights because they didn’t fit into the Great Way Forward, that was more than disruptive—it was catastrophic. The destruction of the environment has been sanctioned, even at such cost to our fellow humans. And it’s still going on. Isn’t that disruptive? And as for the future, when the oceans are flooding our cities, when wildfires are incinerating farms and homes, and when the soil can’t produce food, that will be highly disruptive—more so than a delay in getting to work on account of a demonstration blocking the street.
It’s also important to get into what’s left of nature. Really get into it. Walk across a moor for an afternoon—be open to it, whatever the weather. Let yourself be affected by it. Because when you feel nature and adapt to it, when you let it adjust the way you walk, your speed, your directions and plans, then you come to love it. This is your teacher or your mother, and you love it. And what you love deeply, you’ll sacrifice for. You’ll also realize that you didn’t need all the things you’ve been accumulating over the years. We’ve had too much for too long; we’ve been living in a dream, and it’s turning into a nightmare. We have to come out of the dream in order to be whole—and truthful.
May this time wake us up, so that we hear the truth, the ancient truth, that we belong to this Earth—and that we have to look after it, and honor it.
About Ajahn Sucitto
Ajahn Sucitto is a Theravada monk, born in Britain and ordained in Thailand in 1976. He served as abbot of Cittaviveka (Chithurst Buddhist Monastery) in England from 1992 to 2014, and remains based there as a teacher. He co-edits dhamma moon, a website featuring “practice-notes on the joys, struggles, humour and pain of the journey towards truth and freedom.” His latest book, Buddha-Nature, Human Nature is about our environment and the ways in which Buddhism can affect it.
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