Bodhisattva Vow And The Environment November 7 2018

This talk explores how our approaches to nutrition can have a negative impact on the environment, using the Bodhisattva Vow and the Four Noble Truths as ways to approach environmental responsibility.  Regarding the Four Noble Truths, Dukkha awareness comes from contemplating the environmental and personal suffering that arises as a result of craving and clinging to consumer oriented advertising.  Liberation from World Dukkha is realized through mindful and compassionate approaches to nutrition, supported by the principles and practices of the Noble Eightfold Path.

The explanation was followed by discussion among those attending about their observations of environmental and social Dukkha and what they can do as individuals to affect beneficial changes in their limited sphere of influence.

Here are the notes prepared for this talk:  Be A Bodhisattva For The World

Next week’s discussion will explore the Tibetan concept of shenpa, designated by Pema Chodron as “the hook“, and ways to heighten awareness of being “hooked” and not identify with the enchantment that is involved.


Practice Questions

During this talk, Peter answered questions from the sangha members attending the meeting, with an emphasis on practical applications of mindfulness meditation to daily life routines, particularly the benefits of slow walking meditation.

Next week’s talk is on Thanksgiving Eve, so the dialogue will focus on gratitude, from the perspective of both receiving and giving.

The Bodhisattva Vow and Korean Zen

During this talk, Robert Lockridge, a dharma teacher in the Kwan Um school of Korean Zen, describes the four vows for fulfilling the Bodhisattva ideal: “Sentient beings are numberless; we vow to save them all.  Delusions are endless; we vow to cut through them all.  The teachings are infinite; we vow to learn them all.  The Buddha way is inconceivable; we vow to attain it.”  A discussion of the application of the vows follows.

The Third Turning Of The Wheel

During this dialogue, Robert described the developmental arc of Buddhism from the primary cultivation of ethical balance and transcendental insight through the realization of the absence of a separate self, finalized in the manifestation of compassion in the Mahayana tradition.

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