Environmental Karma

This may be of help, from the Lotus Sutra

"Chapter Five -- The Parable of the Medicinal Herbs


At that time the World Honorded One told Mahakashyapa and all the great disciples, "Good indeed! Good indeed! Kashyapa has well spoken of the Thus Come One's real and true merit and virtue. It is just as he said. Furthermore, the Thus Come One has limitless, boundless Asankheyas of merit and virtue. If you were to speak of it throughout limitless millions of aeons, you could not finish.

"Kashyapa, you should know that the Thus Come One is the king of all the Dharmas. Nothing that he teaches is false. He extensively proclaims all Dharmas by means of wisdom and expedients, and whatever Dharmas he speaks all lead to the ground of all wisdom.

"The Thus Come One contemplates and knows the tendencies of all Dharmas. He also knows the depths of the mental processes of all living beings, having penetrated them without obstruction. Furthermore, he has ultimate and clear understanding of all Dharmas, and he instructs living beings in all-wisdom.

"Kashyapa, consider the world of three thousand great thousand worlds and the grasses, trees, forests, as well as the medicinal herbs, in their many varieties, with their different names and colors which the mountains, streams, valleys and flatlands produce. A thick cloud spreads out, covering the three thousand great thousand worlds, raining on them equally everywhere at the same time, its moisture reaching every part. The grasses, trees, forests and medicinal herbs - those of small roots, small stalks, small branches and small leaves, those of medium-sized roots, medium-sized stalks, medium-sized branches, medium-sized leaves or those of large roots, large stalks, large branches, and large leaves, and also all the trees, whether great or small, according to their size, small, medium, or large, all receive a portion of it. From the rain of the one cloud each according to its nature grows, blossoms, and bears fruit.

Although they grow from the same ground and are moistened by the same rain, still, all the grasses and trees are different.

"Kashyapa, you should know that the Thus Come One is also like this. He manifests in the world like a great cloud rising; with his great sound he covers the world with its gods, humans, and Asuras, just like that great cloud covers the three thousand great thousand lands. In the midst of the great assembly he announces, "I am the Thus Come One, one worthy of offerings, one of proper and universal knowledge, one whose understanding and conduct are complete, well gone one who understands the world, an unsurpassed lord, a taming and regulating hero, teacher of gods and humans, the Buddha, the World Honored One. Those who have not yet been crossed over, I cross over. Those who have not yet been liberated, I liberate. Those who have not yet been put at rest, I put at rest. Those who have not yet attained Nirvana, I cause to attain Nirvana. I know things as they really are, both in the present and in the future. I am the all-knowing one, the all-seeing one, the one who knows the Way, the one who opens the Way, the one who proclaims the Way. The entire assembly of gods, humans and Asuras, all should come here to listen to the Dharma."

Then, countless thousands of myriads of millions of kinds of living beings came before the Buddha to hear the Dharma.

Then, the Thus Come One, contemplating the sharpness and dullness of the faculties of these living beings, their vigor or laxness, according to their capacity, spoke the Dharma for their sakes in limitless varieties, causing them all to rejoice and quickly attain good benefit. After having heard this Dharma, all of these living beings presently are at ease; in the future, they will be born in a good place. By means of the Way, they will enjoy happiness and also be able to hear the Dharma. Having heard the Dharma, they will separate from all coverings and obstructions. Within all the Dharmas, according to their powers, they will gradually gain entry to the Way.

Just as that great cloud rains down on all the grasses, trees, forests, and medicinal herbs and each, according to its nature, fully receives the moisture and grows.

So, too, the Thus Come One speaks of a Dharma having one mark and one taste, that is to say: the mark of liberation, the mark of extinction, culminating in the wisdom of all modes.

Those living beings who, hearing the Thus Come One's Dharma, uphold read, recite and cultivate it as taught will not themselves be aware of the merit and virtue they obtain.

What is the reason? Only the Thus Come One knows the kinds, the marks, the substances, and the natures of these living beings, what they are recollecting, what they are thinking, and what they are cultivating; how they are recollecting, how they are thinking, and how they are cultivating; by means of what Dharma they cultivate; and by means of what Dharma they obtain what Dharma. Living beings dwell on a variety of levels. Only the Thus Come One sees them as they really are, clearly and without obstruction. Just as those grasses, trees, and forests and all the medicinal herbs do not know themselves whether their natures are superior, middle, or inferior.

The Thus Come One knows the Dharma of one mark, of one flavor, that is to say: the mark of liberation, the mark of separation, the mark of extinction, the mark of ultimate Nirvana which is constantly still and extinct and which in the end returns to emptiness.

Already understanding this the Buddha contemplates the desires in the minds of living beings and protects them. For this reason he does not immediately speak of the wisdom of all modes.

Kashyapa, you are all very rare in your ability to know that the Thus Come One speaks the Dharma as it is appropriate, and in your ability to believe and accept it. Why is this? All the Buddhas, the World Honored Ones speak an appropriate Dharma which is difficult to understand, difficult to know.

At that time the World Honored One, wishing to restate this meaning spoke verses, saying:

Destroyer of existence, the Dharma King
Manifests within the world;
According to living beings' desires,
He teaches the Dharma in various ways.
The Thus Come One, out of veneration
For this wisdom, deep and far-reaching,
Has long remained silent on this important matter.
Being in no hurry to set it forth.
Those with wisdom, if they heard it,
Would be able to believe and understand it,
But those lacking wisdom would doubt it
And thereby lose it for a long time
for this reason, Kashyapa,
It is spoken in accord with their powers
Employing various conditions
To lead them to the right view.

Kashyapa, you should know
It is like a great cloud
Rising above the world
And covering all
A wisdom cloud filled with moisture
illuminated with lightening flashes
And vibrating with thunderous roars
It brings delight to all,
Obscuring the light of the sun,
Refreshing the earth
The cloud lowers and expands
As if one could reach out and touch it.
It rains equally everywhere
Falling alike in the four directions
Pouring without measure
saturating all the land.

In the mountains, streams and steep valleys,
In deep recesses, there grow
Grasses, trees, and herbs,
And trees, both great and small,
The grains, shoots, and plants,
The sugar-cane and the grape vine;
All are nourished by the rain,
And none fail to be enriched.
The parched ground is soaked,
The herbs and trees together flourish.
Issuing from that cloud
Water of a single flavor
Moistens grasses, trees and forests
Each according to its measure
All of the trees,
Great, medium and small,
According to their size
Can grow and develop.
When reached by that single rain
The roots, stalks, branches, and leaves,
Flowers and fruits with luster and color,
All are fresh and shining.

According to their substance and marks,
And natures, either great or small
They alike receive moisture
And each one flourishes.

The Buddha, in the same way
Manifests within the world
Just like a great cloud
Covering over everything.
Having come into the world
For the sake of living beings,
He discriminates and expounds
The reality of all Dharmas.
The Great Sage, the World Honored One,
In the midst of the multitudes
Of gods and humans
Proclaims these words saying:
"I am the Thus Come One
The doubly complete honored one.
I appear within the world
Like a great cloud
Moistening all
The dried-out living beings,
So they all leave suffering
And gain peace and bliss
Worldly joy
And the joy of Nirvana.
All gods and humans assembled here
Listen singlemindedly and well.
You should all come here
To behold the Unsurpassed Honored One,
I am the World Honored One,
The one beyond compare.
To bring peace and ease to living beings
I manifest within the world
And for the sake of the assembly speak
The sweet dew of pure Dharma
The Dharma of a single flavor,
That of liberation and Nirvana.
using a single, wondrous sound
I proclaim this principle
Constantly creating the causes and conditions
For the Great Vehicle.

I contemplate all
Everywhere as equal,
Without "this" or "that"
And without thoughts of love or hate.
I have no greed or attachment,
And no limitations or obstacles.
Constantly for everyone,
I speak the Dharma, equally,
Speaking for a single person,
As I would for the multitudes.
I constantly expound and proclaim the Dharma
And have no other work.
Coming, going, sitting and standing
I never grow weary,
Filling the entire world,
Like the moisture of the universal rain.

For the noble, the lowly, the superior and inferior;
Those who keep break them,
Those with perfect awesome manner
And those not perfect,
Those with right views and those with deviant views
The sharp rooted, the dull rooted
I send down equally the Dharma rain
And never grow weary.

All living beings
Who hear my Dharma
Receive it according to their power
And dwell on various levels.
They may dwell among humans or gods,
Or Wheel Turning Sage Kings,
Shakra or Brahma Kings:
These are the small herbs.
Those who know the non-outflow Dharma,
Those who can attain Nirvana,
Giving rise to Six Spiritual Penetrations
And attaining the Three Clarities,
Dwelling alone in mountain groves
Ever practicing Ch'an Samadhi
Attaining certification to condition-enlightenment:
Those are the middle-sized herbs.
Those who seek the place of the World Honored One.
Saying, "We will become Buddhas."
Vigorously practicing concentration,
These are the superior herbs.
Further, those disciples of the Buddha
Who turn their minds to the Buddha Way
Always practising compassion
Knowing they will become Buddhas,
For sure, without doubt:
These are called the small trees.
Those who dwell in spiritual penetrations,
Turning the irreversible wheel,
Saving limitless hundreds of thousands
Of millions of living beings -
Such Bodhisattvas as these
Are called great trees.
The Buddha speaks equally,
Like the rain of a single flavor.
According to living beings' natures
They receive it differently,
Just as those herbs and trees
Each receives a different measure.
The Buddha uses this analogy
To insturct expediently.
With various phrases, he
Expounds and proclaims a single Dharma which
In the Buddha's wisdom is
Like a drop within the sea.

I send down the rain of Dharma
Filling all the world
The Dharma of one taste is
Cultivated according to their power
Just like those forest groves
All the herbs and trees
According to their size
Grow and flourish well.
The Dharma of all the Buddhas
Is always of a single taste
It causes all the world
To attain perfection.
Through its gradual cultivation
All attain the fruits of the Way.
The Sound Hearers, those enlightened to conditions
Dwelling in mountain groves
Living in their final bodies
Hearing the Dharma gain the fruit;
They are called the herbs.
And each one does grow.
If there are Bodhisattvas,
Whose wisdom is firm and solid,
Who thoroughly comprehend theThree Realms
And seek the supreme vehicle;
They are called small trees,
And each one does grow.
Further, those who dwell in Ch'an
Attaining spiritual powers,
Who hear the Dharma of emptiness
And rejoice within their minds,
Emitting countless lights
Crossing over all beings;
They are called the large trees,
And each one does grow.

In this way, Kashyapa,
The Dharma spoken by the Buddha
Is like that great cloud.
With rain of a single flavor,
It moistens all the people and flowers,
So each one bears fruit.
Kashyapa, you should know
That by using causes and conditions
And various analogies
I demonstrate and reveal the Buddha Path.
These are my expedients
And other Buddhas are also thus.
Now, for your sakes,
I speak of this true matter:
All of you Sound Hearers,
None of you have reached extinction.
What you now are walking
That is the Bodhisattva Path.
Gradually, gradually, cultivate and study,
And you'll all accomplish Buddhahood."

https://www.youtube.com/watch?v=g2rg6jM7HHs"]YouTube - Lotus Sutra Chapter 5 (PART 1 OF 2) CHINESE 妙法蓮華經藥草喻品第五 On Plants

 

Wouldn't global warming be karma? Maybe?

 

well then im going to go and put some ice on this candle in that case, hehe

THE mind self liberates through a process who knows spontaneous, fixed?

 

sorry, i have not read all of what has been said and i have posted many words but I think it just comes down to being conscious of the environment, picking of garbage and recycling if you see it and its convenient I try to do this and keep the forest clean, maybe going out sometimes with a bag and talking to others about it to, this a wonderful thing to do, I try to a few times a week, though now its getting colder but still is not that cold where I am, yesterday a woman thanked me and said she tries to do this as well, yes when you heal the earth, the earth heals you back, also, though it may seem pointless, it is at the very least a moving meditation and a metaphor for keeping the mirror of the mind spotless and overall it does have an effect, i believe its like tai chi, just by acting in ways to solve the problem we are coming closer to resolving it fully

afterwards sometmes i sit down meditate, ground myself in the earth, and I feel her alive, and the energy exchange is powerful

its true remove the debris from the world now and you will see this is the pureland, this is heaven,this is wanti, remove the clouds from your mind and you will see this is enlightenment and nirvana

its important to keep the earth clean as it is our bodies
i'm surprised so many people just drop things randomly without thinking of the consequence, lets try to be better about this and energy usage
thanks

namaste

(p.s. the trash are beings too, they are dharma treasures, sutras and each comes to us for a reason, contemplate them and what they are saying maybe you can make art or something, maybe it is just a moment, and then they pass still, all things are trash all are as worthless and priceless)

ommmmm

 

Core beliefs of Buddhism (http://www.religioustolerance.org/buddhism1.htm):

Buddhism, like most of the great religions of the world, is divided into a number of different traditions. However, most traditions share a common set of fundamental beliefs.

One fundamental belief of Buddhism is often referred to as reincarnation -- the concept that people are reborn after dying. In fact, most individuals go through many cycles of birth, living, death and rebirth. A practicing Buddhist differentiates between the concepts of rebirth and reincarnation. In reincarnation, the individual may recur repeatedly. In rebirth, a person does not necessarily return to Earth as the same entity ever again. He compares it to a leaf growing on a tree. When the withering leaf falls off, a new leaf will eventually replace it. It is similar to the old leaf, but it is not identical to the original leaf.

After many such cycles, if a person releases their attachment to desire and the self, they can attain Nirvana. This is a state of liberation and freedom from suffering.



The Three Trainings or Practices:
These three consist of:

Sila: Virtue, good conduct, morality. This is based on two fundamental principles:
The principle of equality: that all living entities are equal.

The principle of reciprocity: This is the "Golden Rule" in
Christianity -- to do onto others as you would wish them to do
onto you. It is found in all major religions.


Samadhi: Concentration, meditation, mental development. Developing one's mind is the path to wisdom which in turn leads to personal freedom. Mental development also strengthens and controls our mind; this helps us maintain good conduct.

Prajna: Discernment, insight, wisdom, enlightenment. This is the real heart of Buddhism. Wisdom will emerge if your mind is pure and calm.
The first two paths listed in the Eightfold Path, described below, refer to discernment; the last three belong to concentration; the middle three are related to virtue.



The Four Noble Truths:
The Buddha's Four Noble Truths explore human suffering. They may be described (somewhat simplistically) as:

Dukkha: Suffering exists: (Suffering is real and almost universal. Suffering has many causes: loss, sickness, pain, failure, the impermanence of pleasure.)

Samudaya: There is a cause for suffering. (It is the desire to have and control things. It can take many forms: craving of sensual pleasures; the desire for fame; the desire to avoid unpleasant sensations, like fear, anger or jealousy.)

Nirodha: There is an end to suffering. (Suffering ceases with the final liberation of Nirvana (a.k.a. Nibbana). The mind experiences complete freedom, liberation and non-attachment. It lets go of any desire or craving.)

Magga: In order to end suffering, you must follow the Eightfold Path.

The Five Precepts:
These are rules to live by. They are somewhat analogous to the second half of the Ten Commandments in Judaism and Christianity -- that part of the Decalogue which describes behaviors to avoid. However, they are recommendations, not commandments. Believers are expected to use their own intelligence in deciding exactly how to apply these rules.

Do not kill. This is sometimes translated as "not harming" or an absence of violence.

Do not steal. This is generally interpreted as including the avoidance of fraud and economic exploitation.

Do not lie. This is sometimes interpreted as including name calling, gossip, etc.

Do not misuse sex. For monks and nuns, this means any departure from complete celibacy. For the laity, adultery is forbidden, along with any sexual harassment or exploitation, including that within marriage. The Buddha did not discuss consensual premarital sex within a committed relationship; Thus, Buddhist traditions differ on this. Most Buddhists, probably influenced by their local cultures, condemn same-sex sexual activity regardless of the nature of the relationship between the people involved.

Do not consume alcohol or other drugs. The main concern here is that intoxicants cloud the mind. Some have included as a drug other methods of divorcing ourselves from reality -- e.g. movies, television, the Internet. 1
Those preparing for monastic life or who are not within a family are expected to avoid an additional five activities:

6. Taking untimely meals.
7. Dancing, singing, music, watching grotesque mime.
8. Use of garlands, perfumes and personal adornment.
9. Use of high seats.
10. Accepting gold or silver.

There is also a series of eight precepts which are composed of the first seven listed above, followed by the eighth and ninth combined as one. "Ordained Theravada monks promise to follow 227 precepts!" 3



The Eightfold Path:
The Buddha's Eightfold Path consists of:

Panna: Discernment, wisdom: 1) Samma ditthi Right Understanding of the Four Noble Truths
2) Samma sankappa: Right thinking; following the right path in life



Sila: Virtue, morality: 3) Samma vaca: Right speech: no lying, criticism, condemning, gossip, harsh language
4) Samma kammanta Right conduct by following the Five Precepts
5) Samma ajiva: Right livelihood; support yourself without harming others



Samadhi: Concentration, meditation: 6) Samma vayama Right Effort: promote good thoughts; conquer evil thoughts
7) Samma sati Right Mindfulness: Become aware of your body, mind and feelings
8) Samma samadhi Right Concentration: Meditate to achieve a higher state of consciousness

Buddhism is nature