Metaphor of the Elephant, Mahaparinirvana Sutra, Vol. 32
Metaphor of the Elephant
Virtuous disciples! There was once a king who told his minister, “Go get an elephant and show it to the ones who are blind.” The minister at once gathered a mass of blind people and presented them with an elephant. Each of the blind people then began to touch the elephant with his or her hands. The minister returned to his king and reported:
“Mission accomplished.”
Thereupon, the king called forth the assembly of blind people and asked them, “Did you see the elephant?”
All the blind people replied, “I did.”
“What does the elephant look like?” asked the king.
Those who had touched the elephant’s tusk said that the elephant was like a taro plant. Those who had stroked the elephant’s ears said that the elephant was like a dustpan. Those who had touched the elephant’s crown said that the elephant was like a stone. Those who had touched the elephant’s trunk said that the elephant was like a pestle. Those who had touched the elephant’s foot said that the elephant was like a wooden mortar. Those who had touched the elephant’s backbone said that the elephant was like a bed. Those who had touched the elephant’s abdomen said that the elephant was like an urn. Those who had grabbed the elephant’s tail said that the elephant was like a rope.
Virtuous disciples! Those people were indeed blind. They did not speak about the elephant as a whole, but they did speak about it. The various characteristics that they mentioned cannot be equated with the elephant, but there is no elephant to speak of beyond those characteristics.
Virtuous disciples! The king is a metaphor for the Tathagata, the One with perfect and complete enlightenment. The minister is a metaphor for the extensive teachings of the Mahaparinirvana Sutra. The elephant is a metaphor for the buddha-nature. Finally, blindness is a metaphor for all ignorant sentient beings.
The Qualities That Lead to Enlightenment Introduction This is how I heard. In those days, the Buddha was living in the city of Sāvatthī, at the Pubbārāma Monastery, the Mansion of Migāra’s mother, built by the female lay follower Visākhā.
In those days, novice monks, Vāseṭṭha and Bhāradvāja were living on probation among the monks in hopes of being ordained. One day, in the late afternoon, after finishing the Blessed One’s meditation, the Buddha came downstairs from the monastery and was walking in the open air, beneath the shade of the monastery.
Vāseṭṭha saw him and said to Bhāradvāja, “Friend Bhāradvāja, the Buddha is walking in the open air, beneath the shade of the monastery. Come, friend, let’s go to the Buddha. Hopefully we’ll get to hear a Dhamma talk from him.”
“Yes, friend,” replied Bhāradvāja.
So they went to the Buddha, bowed respectfully, and started walking beside him.
Then the Buddha said to Vāseṭṭha, “Vāseṭṭha, you are both brāhmins by birth and clan, and have gone forth from the lay life to homelessness from a high caste family. I hope you don’t have to suffer abuse and insults from the people of your caste.”
“Actually, Bhante, our people do insult and abuse us with their typical insults to the fullest extent.”
“But how do your people insult you?”
“Bhante, they say: ‘Only we are the highest caste; other castes are lower. Only we are the white caste; other castes are black. Only we are clean, not others. Only we are Brahmā’s sons, born of Brahmā’s mouth, born of Brahmā, created by Brahmā, heirs of the teachings of Brahmā. These bold headed monks are from a lower caste! they’re black! our servants! born from the feet of Brahmā. You’ve both abandoned the best caste to join a lower caste. This is not right, it’s not proper!’ Bhante, that’s how our people insult us.”
“Actually, Vāseṭṭha, your people are forgetting their ancient lineage when they say this to you. Brāhmin women are seen menstruating, being pregnant, giving birth, and breast-feeding. Yet even though they’re born from a mother’s womb, they say: ‘Only brāhmins are the highest caste; other castes are lower. Only brāhmins are the white caste; other castes are black. Only brāhmins are clean, not others. Only brāhmins are Brahmā’s sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of the teachings of Brahmā.’ They insult the Brahmā, speak falsely, and make much bad karma.
Purification in the Four Castes “Vāseṭṭha, there are these four castes: royals, brāhmins, merchants, and servants. Some people of royal caste kill beings, steal, and commit sexual misconduct. They lie, speak divisive words, and harsh words, and engage in idle chatter. They crave for others’ belongings, get angry, and live with wrong view. Vāseṭṭha, these things are unwholesome, wrong, not to be practised, not conducive to be noble—and are reckoned as such. They are black deeds with black results, criticized by wise people. Such bad deeds are seen in some people of royal caste. They are also seen among some brāhmins, merchants, and servants.
“However, Vāseṭṭha, some people of royal caste refrain from killing beings, stealing, and committing sexual misconduct. They refrain from lying, divisive speech, harsh speech, and idle chatter. They don’t crave for others’ belongings, they are kind-hearted, and live with right view. Vāseṭṭha, these things are wholesome, right, to be practised, conducive to be noble —and are reckoned as such. They are white deeds with white results, praised by wise people. Such things are seen in some people of royal caste. And they are also seen among some brāhmins, merchants, and servants.
“Vāseṭṭha, both such actions take place within the four castes; The white actions, that are praised by the wise and black actions that are criticized by wise people. Yet of this, your people, the people of brāhmin caste, say: ‘Only brāhmins are the highest caste; other castes are lower. Only brāhmins are the white caste; other castes are black. Only brāhmins are clean, not others. Only brāhmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of the teachings of Brahmā.’
“Vāseṭṭha, wise people don’t approve your people’s statement. Why is that? Because any monk from these four castes who is liberated—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden of defilements, achieved their own true goal, totally ended the fetters of rebirth, and is rightly liberated through enlightenment—is said to be the best among the people of any caste. That monk becomes one of the best among humans, based on the Dhamma. He does not become great based on unrighteousness. Vāseṭṭha, Dhamma is the best thing among people in both this life and the next.
“Vāseṭṭha, here’s another way to understand how Dhamma is the best thing among people in both this life and the next.
“King Pasenadi knows that the Buddha Gotama has gone forth from the Sakyan clan. And the Sakyans follow King Pasenadi’s orders. The Sakyans show respect to King Pasenadi by bowing down, rising up, greeting him with joined palms, and performing duties for him. Interestingly, Vāseṭṭha, King Pasenadi shows the same kind of respect to the Buddha. It’s not because he thinks: ‘The Buddha Gotama is well-born, I am ill-born. He is powerful, I am weak. He is handsome, I am ugly. He is famous, I am unimportant.’ Rather, he shows such respect to the Buddha based on the honour towards the Dhamma, veneration towards the Dhamma and reverence towards the Dhamma.
“Vāseṭṭha, here’s another way to understand how the Dhamma is the best thing about people in both this life and the next.
“Vāseṭṭha, you previously belonged to different castes, names, and clans, and have gone forth from the lay life to homelessness from different families. When others ask you what you are, you claim to be monks, sons of the Buddha.
“Vāseṭṭha when someone has faith in the Buddha—well-established, well-rooted, and planted deep, strong, not to be shaken by any recluse or god or Māra or Brahmā or by anyone in the world—it is appropriate for him to say: ‘I am the Buddha’s true-born son, born from the Buddha’s mouth, born of Dhamma, created by Dhamma, heir to Dhamma.’ Why is that? Because these are synonyms for the Buddha: ‘the body of Dhamma, and ‘the body of greatness, and ‘the one born of Dhamma’, and ‘the one born of greatness’.
“Vāseṭṭha, there comes a time when, after a very long period has passed, this earth gets destroyed. As the earth gets destroyed, beings are mostly reborn in the Ābhassara brahma world. There, they are mind-made, feeding on happiness, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.
“Vāseṭṭha, there comes a time when, after a very long period has passed, this earth gets formed. As the earth gets formed, beings mostly pass away from the Ābhassara brahma world and come back to this world. Here, they are mind-made, feeding on happiness, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.
Solid Nectar Appears “Vāseṭṭha, at one point, the earth was just a single mass of water and was totally dark. The moon and sun were not found, nor were stars and constellations, day and night, months and fortnights, years and seasons. Also there was no difference between male and female. Beings were simply known as ‘beings’. After a very long period had passed, solid nectar curdled in the water. It appeared just like the curd on top of hot milk as it cools. It was beautiful, fragrant, and delicious, like ghee or butter. And it was as sweet as pure bee-honey. Now, one of those beings was greedy. Thinking, ‘Oh my, what might this be?’ the being tasted the solid nectar with its finger. The being enjoyed it, and craving arose in it. And other beings, following that being’s example, tasted solid nectar with their fingers. They too enjoyed it, and craving arose in them.
The Moon and Sun Appear “Vāseṭṭha, then, those beings started to eat the solid nectar, breaking it into lumps. However, when they did this, their luminosity vanished. And with the vanishing of their luminosity, the moon and sun appeared, stars and constellations appeared, days and nights appeared, and so were months and fortnights, and years and seasons. Vāseṭṭha, to this extent the world had evolved once more.
“Vāseṭṭha, then those beings eating the solid nectar, with that as their food and nourishment, remained for a very long time. But so long as they ate that solid nectar, their bodies became more solid and coarse in appearance; some beautiful, some ugly. And the beautiful beings looked down on the ugly ones: ‘We’re more beautiful, they’re the ugly ones!’ And the vanity of the beautiful ones made the solid nectar vanish.
“They gathered together and cried, ‘Oh, what a taste! Oh, what a taste!’ And even today when people get something tasty they say: ‘Oh, what a taste! Oh, what a taste!’ They’re just remembering an old memory about the forming of the ancient world, but they don’t understand what it means.
Ground-Mushrooms “Vāseṭṭha, when the solid nectar had vanished, ground-mushrooms appeared to those beings. They appeared just like today’s various mushrooms. They were beautiful, fragrant, and delicious, like ghee or butter. And they were as sweet as pure bee-honey.
“Then those beings started to eat the ground-sprouts. With that as their food and nourishment, they remained for a very long time. But so long as they ate those ground-mushrooms, their bodies became more solid and coarse in appearance; some beautiful, some ugly. And the beautiful beings looked down on the ugly ones: ‘We’re more beautiful, they’re the ugly ones!’ And the vanity of the beautiful ones made the ground-mushrooms vanish.
“They gathered together and cried, ‘Oh, what a taste! Oh, what a taste!’ And even today when people get something tasty they say: ‘Oh, what a taste! Oh, what a taste!’ They’re just remembering an old memory about the forming of the ancient world, but they don’t understand what it means.
Badālatā Vines “Vāseṭṭha, when the ground-mushrooms had vanished, Badālata vines appeared, like the fruit of the kadam tree. They were beautiful, fragrant, and delicious, like ghee or butter. And they were as sweet as pure bee-honey.
“Then those beings started to eat the Badālatā vines. With that as their food and nourishment, they remained for a very long time. But so long as they ate those Badālatā vines, their bodies became more solid and coarse in appearance; some beautiful, some ugly. And the beautiful beings looked down on the ugly ones: ‘We’re more beautiful, they’re the ugly ones!’ And the vanity of the beautiful ones made the Badālatā vines vanish.
“They gathered together and cried, ‘Oh, what a taste! Oh, what a taste!’ And even today when people get something tasty they say: ‘Oh, what a taste! Oh, what a taste!’ They’re just remembering an old memory about the forming of the ancient world, but they don’t understand what it means.
Fragrant Rice “Vāseṭṭha, when the Badālatā vines had vanished, fragrant rice appeared to those beings. It had no dust or husk, clean and fragrant, with only the rice-grain. What they took for supper in the evening, by the morning had grown back and ripened. And what they took for breakfast in the morning had grown back and ripened by the evening, therefore the place where it was cut initially was not visible. Then those beings eating the fragrant rice, with that as their food and nourishment, remained for a very long time.
Gender Appears “Vāseṭṭha, so long as they ate that fragrant rice, their bodies became more solid and coarse in appearance. And female characteristics appeared on women, while male characteristics appeared on men. Women spent too much time gazing at men, and men at women. They became lustful, and their bodies burned with lust. Due to this lust they had sex with each other.
“Those who saw them having sex embarrassed them throwing dirt, ashes, or cow-dung at them, saying, ‘Get lost, filth! Get lost, filth! How on earth can one being do that to another?’ And even today people in some countries, when a bride is carried off, pelt her with dirt, ashes, or cow-dung. They’re just remembering an old memory about the forming of the ancient world, but they don’t understand what it means.
Stealing “Vāseṭṭha, what was reckoned as immoral at that time, these days is reckoned as moral. Vāseṭṭha, the beings who had sex together weren’t allowed to enter a village or town for one or two months. Ever since they excessively engaged in sex, they started to make houses to hide their immoral acts.
“One day, a certain lazy person thought, ‘Hey now, why should I be bothered to gather rice in the evening for supper, and in the morning for breakfast? Why don’t I gather rice for supper and breakfast all at once?’
“So that’s what he did. Then one of his friends approached that person and said, ‘Come, friend, we shall go to gather rice.’ ‘There’s no need, friend! I gathered rice for supper and breakfast all at once.’ So that person, following his friend’s example, gathered rice for two days all at once, thinking: ‘This seems fine.’
“Then another friend approached that person and said, ‘Come, friend we shall go to gather rice.’ ‘There’s no need, friend! I gathered rice for two days all at once.’ So that person, following his friend’s example, gathered rice for four days all at once, thinking: ‘This seems fine.’
“Then still another friend approached that person and said, ‘Come, friend, we shall go to gather rice.’ ‘There’s no need, friend! I gathered rice for four days all at once.’ So that person, following his friend’s example, gathered rice for eight days all at once, thinking: ‘This seems fine.’
“Vāseṭṭha, however, when they started to store up rice to eat, the rice grains became wrapped in dust and husk, it didn’t grow back after reaping, the cutting showed, and the rice stood in clumps.
Dividing the Fields “Vāseṭṭha, then those people gathered together and cried, ‘Oh, how wicked things have appeared among us! We used to be mind-made, feeding on happiness, self-luminous, moving through the sky, steadily glorious, and we remained like that for a very long time. After a very long period had passed, solid nectar curdled in the water. It was beautiful, fragrant, and delicious. We started to eat the solid nectar, breaking it into lumps. Over time, luminosity which spread from our bodies vanished.
“Then, the moon and sun appeared, stars and constellations appeared, days and nights appeared, and so were months and fortnights, and years and seasons.
“With solid nectar as our food and nourishment, we remained for a very long time. Since wicked things appeared among us, solid nectar vanished. Then, Ground-Mushrooms appeared. They were beautiful, fragrant, and delicious. With Ground-Mushrooms as our food and nourishment, we remained for a very long time. Since wicked things appeared among us, Ground-Mushrooms vanished. Then, Badālatā vines appeared. With Badālatā vines as our food and nourishment, we remained for a very long time. They were beautiful, fragrant, and delicious. With Badālatā vines as our food and nourishment, we remained for a very long time. Since wicked things appeared among us, Badālatā vines vanished. Then, fragrant rice appeared. It had no dust or a husk, clean and fragrant, with only the rice-grain. What we took for supper in the evening, by the morning had grown back and ripened. And what we took for breakfast in the morning had grown back and ripened by the evening, so the cutting didn’t show. Then we ate the fragrant rice. With that as our food and nourishment, we remained for a very long time. Since wicked things have appeared among us, the rice grains became wrapped in dust and a husk, it didn’t grow back after reaping, the cutting showed, and the rice stood in clumps.
“‘We’d better divide up the paddy fields and set boundaries.’ So that’s what they did.
“Vāseṭṭha, a certain lazy person while guarding his own share, he took another’s share without it being given, and ate it.
“Then, people grabbed that person who had done this and said, ‘You have done a bad thing, in that while guarding your own share you took another’s share without it being given, and ate it. Do not do such a thing again.’
‘Yes, friends,’ replied that person. But for a second time, and a third time he did the same thing, and were told not to continue. And then people struck that person, some with fists, others with stones, and still others with sticks. From that day on, stealing was found, and blaming and lying and the taking up of sticks.
The Elected King “Vāseṭṭha, then those people gathered together and cried, ‘Oh, how wicked things have appeared among us, in that stealing is found, and blaming and lying and the taking up of sticks! Let us elect one person who would rightly accuse those who deserve it, blame those who deserve it, and expel those who deserve it. We shall pay him with a share of rice.’
“Then those people approached the person among them who was most attractive, handsome, popular, and powerful, and said, ‘Come, sir, rightly accuse those who deserve it, blame those who deserve it, and banish those who deserve it. We shall pay you with a share of rice.’ ‘Yes, friends,’ replied that person. He acted accordingly, and was paid with a share of rice.
“‘Elected by the people’, Vāseṭṭha, is the meaning of ‘the elected one’ (Mahāsammata), the first term to be specifically invented.
“‘Lord of the fields’ is the meaning of ‘royal’, the second term to be specifically invented.
“‘He pleases others with righteousness is the meaning of ‘king’, the third term to be specifically invented.
“That, Vāseṭṭha, is how the ancient traditional terms for the circle of royal lineage were created; it was among those same beings, not among other beings; it was among equal beings, not among different beings; The lineage was created righteously, not unrighteously. Vāseṭṭha, Dhamma is the best thing among people in both this life and the next.
The Lineage of Brāhmins “Vāseṭṭha, some of those people thought, ‘Oh, how wicked things have appeared among people, in that stealing is found, and blaming and lying and the taking up of sticks and banishment! Therefore, let us stop doing bad, unwholesome things.’ So that’s what they did.
“‘Giving up bad, unwholesome things’ is the meaning of ‘brāhmin’, the first term to be specifically invented.
“They built leaf huts in forests and meditated in them. They didn’t cook for themselves. Therefore, they put aside making fires for cooking and other cooking equipment. They came down in the morning for breakfast and in the evening for supper to the village, town, or royal capital seeking a meal. When they had obtained food they continued to meditate in the leaf huts.
“When people noticed this, they said, ‘These people build leaf huts in forests and meditate in them, They don’t cook for themselves. Therefore, they put aside making fires for cooking and other cooking equipment. They come down in the morning for breakfast and in the evening for supper to the village, town, or royal capital seeking a meal. When they have obtained food they continue to meditate in the leaf huts.’
“‘They meditate’ is the meaning of ‘meditator’, the second term to be specifically invented.
“Vāseṭṭha, some of those people were unable to keep up with their meditation in the leaf huts in the forests. They came down to the neighborhood of a village or town. There, they started to live compiling books.
“When people noticed this, they said, ‘These people were unable to keep up with their meditation in the leaf huts in the forests. They came down to the neighborhood of a village or town. There, they have started to live compiling books. Now they don’t meditate.’
“‘Now they don’t meditate’ is the meaning of ‘non-meditators’, the third term to be specifically invented.
“What was reckoned as bad at that time, these days is reckoned as great.
“Vāseṭṭha, that is how the ancient traditional terms for the lineage of brāhmins were created; it was among those same beings, not among other beings; it was among equal beings, not among different beings; The lineage was created righteously, not unrighteously. Vāseṭṭha, Dhamma is the best thing among people in both this life and the next.
The Lineage of Merchants “Vāseṭṭha, Some of those people, desiring to lead a family life, applied themselves to various jobs.
“‘Desiring to lead a family life, they apply themselves to various jobs’ is the meaning of ‘merchant’, the term specifically invented for them.
“And that, Vāseṭṭha, is how the ancient traditional term for the lineage of merchants was created; it was among those same beings, not among other beings; it was among equal beings, not among different beings; The lineage was created righteously, not unrighteously. Vāseṭṭha, Dhamma is the best thing among people in both this life and the next.
The Lineage of Servants “The remaining people lived by cruel behaviours and by doing dirty tasks.
“‘They live by cruel behaviours and by doing dirty tasks’ is the meaning of ‘servant’, the term specifically invented for them.
“Vāseṭṭha, that is how the ancient traditional term for the lineage of servant was created; it was among those same beings, not among other beings; it was among equal beings, not among different beings; The lineage was created righteously, not unrighteously. Vāseṭṭha, Dhamma is the best thing among people in both this life and the next.
The Order of Recluses “Vāseṭṭha, there came a time when a member of a royal caste, a member of brāhmin caste, a member of merchant caste, or a member of servant caste, disapproving their caste’s life style, went forth from the lay life to homelessness, thinking, ‘I will be a recluse.’
“Vāseṭṭha, that is how the order of recluses was created; it was among those same beings, not among other beings; it was among equal beings, not among different beings; The lineage was created righteously, not unrighteously. Vāseṭṭha, Dhamma is the best thing among people in both this life and the next.
On Bad Conduct “Vāseṭṭha, a member of the royal caste, brāhmin caste, merchant caste, servant caste, or a recluse may do bad things by body, speech, and mind. They have wrong view, and they act out of that wrong view. And because of that, after death, they’re reborn in hell.
“A member of the royal caste, brāhmin caste, merchant caste, servant caste, or a recluse may do good things by body, speech, and mind. They have right view, and they act out of that right view. And because of that, after death, they’re reborn in heaven.
The Qualities That Lead to Enlightenment “A member of the royal caste, brāhmin caste, merchant caste, servant caste, or a recluse who is restrained in body, speech, and mind, and develops the seven qualities that lead to enlightenment, attains final Nibbāna, in this very life.
“Any monk from these four castes who is liberated—with defilements destroyed, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, totally ended the fetters of rebirth, and is rightly liberated through enlightenment— is said to be the best among people of any caste. That monk becomes one of the best among humans, based on the Dhamma. He does not become great based on unrighteousness. Vāseṭṭha, Dhamma is the best thing among people in both this life and the next.
“Vāseṭṭha, Brahmā Sanaṅkumāra also spoke this verse:
“‘The member of the royal family is best among those people who take the clan as the standard. However, the Buddha accomplished in true knowledge and pure conduct is the best among gods and humans.’
“Vāseṭṭha, that verse was well sung by Brahmā Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken; beneficial, not harmful, and I agree with it. Vāseṭṭha, I also say:
“The member of the royal family is best among those people who take the clan as the standard. However, the Buddha accomplished in true knowledge and pure conduct is the best among gods and humans.”
“That is what the Buddha said. Satisfied, Vāseṭṭha and Bhāradvāja were happy with what the Buddha said.
Three Bar Menu Button Dīgha Nikāya 27 Aggañña Sutta: The Formation of the World
From sweatshops to agricultural fields, child labor persists as a cruel reminder of societal inequalities and economic hardships. The sight of innocent faces burdened with heavy loads or toiling away in hazardous conditions is a heartbreaking testament to the plight of these vulnerable individuals. As we delve deeper into this complex and pressing issue, it becomes evident that there is an urgent need for greater awareness and action to eradicate this injustice once and for all.
UN Ilo
Child labor is a pressing issue that continues to affect millions of children around the world. It’s like a dark cloud looming over their childhood, robbing them of their innocence and forcing them into dangerous and exploitative situations. Despite efforts from organizations like the International Labour Organization (ILO), child labor still persists in many industries, including agriculture, manufacturing, and domestic work. However, there is hope on the horizon as more people become aware of this problem and take action to address it.
As we delve deeper into the issue of child labor, it becomes clear that urgent measures are needed to eradicate this widespread injustice. The ILO has been at the forefront of advocating for stronger laws and policies to protect children from exploitation and ensure their right to education and a safe environment. By raising awareness about the harsh reality faced by these young workers through campaigns and initiatives, the ILO aims to mobilize support for ending child labor once and for all.
As we shift our focus towards child skill development, it is crucial to recognize the importance of empowering children with knowledge and opportunities to thrive in a safe and nurturing environment.
Child Skill
While child labor remains a pressing issue in many parts of the world, it is important to also recognize and nurture the skills that children possess. Juxtaposing the harsh reality of child labor with the potential for developing valuable skills provides a hopeful perspective on addressing this issue. By acknowledging and supporting children’s talents, we can empower them to become active participants in their own development and contribute positively to their communities.
Moreover, investing in child skill development not only helps combat child labor but also lays the foundation for a brighter future. When children are given the opportunity to learn and hone their abilities, they gain confidence and a sense of purpose. This not only benefits them as individuals but also has far-reaching effects on society as a whole. As we strive to address the challenges associated with child labor, emphasizing skill development serves as an essential component in creating sustainable solutions.
Recognizing and nurturing children’s skills goes beyond simply providing education or training; it represents an investment in their well-being and future prospects. It offers a path towards breaking the cycle of poverty and exploitation that often underpins child labor. In doing so, we pave the way for a generation of empowered individuals who can use their skills to shape a better world for themselves and others.
As we delve into discussions about mind and labor work, it is crucial to keep in mind how supporting child skill development plays a pivotal role in addressing the complexities surrounding child labor.
Mind And Labor Work
How does a child’s mind and labor work in the context of child skill development? Children possess an incredible capacity to learn and adapt, and their minds are constantly absorbing new information. When it comes to labor work, children can often demonstrate impressive skills and abilities that may surprise adults. As they engage in various tasks and activities, they not only develop physical skills but also sharpen their cognitive abilities. This interconnectedness between the mind and labor work is crucial for understanding how children acquire new skills and knowledge.
While some may argue that child labor is detrimental to a child’s development, it’s important to recognize the potential benefits as well. Through engaging in hands-on tasks, children have the opportunity to explore their interests, enhance their problem-solving abilities, and cultivate a strong work ethic from a young age. The satisfaction of completing a task or mastering a new skill can instill confidence and motivation in children, setting them up for success in the future. It’s essential to consider both the mental and physical aspects of labor work when evaluating its impact on a child’s overall skill development.
In exploring the connection between a child’s mind and labor work, we gain insight into the holistic nature of skill development. By nurturing both mental acuity and practical capabilities through labor work, children are able to expand their horizons and reach their full potential. Understanding this relationship allows us to better support children in honing their skills and becoming well-rounded individuals without overlooking the importance of their cognitive growth alongside physical labor activities.
Conclusion
In conclusion, child labor is a cruel and crushing crisis that continues to affect countless children around the world. It is an issue that demands immediate attention and action from all individuals and institutions. The UN ILO has been tirelessly working towards eradicating this egregious exploitation of young minds and bodies.
It is time for us to stand up against this heart-wrenching harm inflicted on innocent souls. We must muster our might and make a meaningful difference in ending the menace of child labor. Let’s lend our love, light, and labor to liberate little ones from languishing in such loathsome conditions. Together, we can turn the tide against this terrible tragedy and triumphantly transform the lives of these tender treasures.
New employees must undergo core health and safety training subjects in all sectors (as relevant), including Awareness of the local health and safety policy. Basic risk assessment and management. Awareness of the control of substances hazardous to health (COSHH)
UK companies should cut such online training.
Too much time-consuming and non-essential for most.
Most of them are not practical.
Genuinly, Most employees say ‘ training is important’ just because they would not like to say, ‘it is not necessary’.
UK government and business should rethink about it.
Sending a Precious dhamma greeting to all my dearest dhamma family and friends with lots of love and Metta.
Why Persons Differ? Different Kammas Make Various Results!
People have different births, talents and positions. Mostly they differ in physical shape, some are beautiful and some are ugly. Why? In Buddha’s time a Brahmin named Subha the Youth asked fourteen questions to the Buddha regarding differences among human beings.
(1) Why do some live their lives within a short time? In the past, some men and women used to killed living beings. They were lack of self-constraint and pity. Cruel killing acts, harmful deeds make them to live a short live in this existence. In consequence they have suffered in hell at death. When they escaped hellish sufferings and reborn in human world, their lives are short. Killing makes longevity impossible. They have to die young.
(2) Why do some live long lives? In the past, some men and women have cultivated pity, compassion and sympathy. So they practiced self-control and empathy, avoiding harmful deeds, killing and murders. At death they were reborn in celestial worlds. If they do not reach divine planes, they become human beings with long life, up to old age.
(3) Why do some suffer full of diseases and illnesses? In the past, some men and women used to do harm, torture, beating with arms, swords, sticks and stones. At death, they were reborn in hell. If they do not reach hell and become human beings, they frequently catch many diseases, illness and ill-health.
(4) Why do some have good health and are free from diseases? In the past, some men and women used to avoid harming other living beings. They also shunned tortures. When they die they were reborn in celestial or divine states. If they do not reach highest realms, they become human beings with good health and live without serious, terminal diseases.
(5) Why some are ugly, have bad physical appearance? In the past, some men and women used to indulge in hate, ill-will, grudge, and slander many times. When they died they reached hell. If not, they are born in human world as human beings with ugly features. Their faces are not good to look at.
(6) Why some are beautiful, lovely? In the past, some men and women avoided anger, hatred, grudge, and slander. They did not blame others. They lived a life of composure and peace. When they died, they reached heavenly worlds. If not, they become human beings with beautiful, lovely faces. They have good form and are colored with many attractions.
(7) Why do some have few associates and helpers, little power? In the past, some men and women used to indulge in envy. When they died they reached lower worlds, such as hell. If not, as human beings in this existence, they lack power, influence and authority.
(8) Why do some have many associates and helpers, great power? In the past, some men and women avoided envy so that when they died, they reached heavenly worlds. If not, they become human beings with many followers, possessing great powers, authority and fame. Note: “Issa”, “envy”, means envious state of mind wherein one does not like to see others living in wealth, fame, honor, and wisdom which are based on kamma, intelligence and effort. Envious persons do demerits of jealousy, downgrading, belittling others. They speak evil words and try to belittle others.
(9) Why some are poor? In the past, some men and women did not practice alms-giving, charity, giving. They cultivated jealously, narrow-mindedness, selfishness. So when they died, they reached hell. If not, they become human beings with poverty. They live poorly without wealth.
(10) Why some are wealthy? In the past, some men and women cultivated the meritorious deeds of alms-giving, charity, generosity, helpfulness and when they died, they reached higher realm of existence. If not, they become human beings with great wealth and property.
Note: “Macchera”, “jealousy”, means a bad person does not give offerings, does not do acts of giving, charities, etc., for fear of losing money, wealth and possessions. This state of evil mind is called “Macchera”.
(11) Why some are born in low-grade class? In the past, some men and women indulged in pride, high-mindedness and conceit. They looked down upon others. They held self-esteem too much. They lack the virtues of respect and humility. As a result, at death they reached lower worlds like hell. If not, as human beings they belong to low-class or bad clan, low-born.
(12) Why some are born in high-grade class? In the past, some men and women cultivated the virtues of respect, humility and considerateness. They pay homage and respect to others. At death, they reached celestial or heavenly existence. If not, as human beings they belong to high-class parents, high grade clan, or well born in upper-class of society.
(13) Why some are lack of intelligence, wisdom, thoughtfulness? In the past, some men and women indulged in neglect of knowledge. So they did not ask questions regarding the distinction between merit and demerit (kusala and akusala) together with functions, natures and effects. They did not seek knowledge regarding blamable deeds and good deeds. They did not approach knowledgeable persons to get the insight of reliable deeds and unreliable deeds. They did not ask questions of samsaric good or samsaric bad effects in long-term view. So they did what they liked as their foolish minds dictated. Mostly they follow the path of evil ways, and at death they reached hell. If not, as human beings, become fools, idiots or ignoramuses.
(14) Why some are wise, intelligent and farsighted? In contrast, in the past, some men and women indulged in asking questions of truth, associating with the wise and the intelligent to get clear knowledge of merit and demerit. At death, they reached high states. If not, as human beings, they become wise, intelligent and farsighted.
One must take one’s own duty and responsibility to get a suitable destiny. Past kammas greatly influence this life!
{Culakammavibhanga Sutta}
It’s of great importance to practice the Dhamma. If we don’t practice it, then all our knowledge is only superficial knowledge, just the outer shell of it. It’s as if we have some fruit in our hand , but we don’t eat it. Even though we have the fruit in our hand, we get no benefit from it. Only through the actual eating of the fruit will we really know its taste.
May all suffering people of the world understand what is Dhamma, may they practice Dhamma, may they apply Dhamma in their day-to-day life and come out of all the agonies of a defiled mind full of negativities. May all enjoy the peace and harmony of a pure mind, a mind full of compassionate love and goodwill towards other beings.”
“The wound is the place where the Light enters you.” ― Rumi. “Stop acting so small. You are the universe in ecstatic motion.” ― Rumi. “What you seek is seeking you.” – Rumi “If you are irritated by every rub, how will your mirror be polished?”- Rumi “You were born with wings, why prefer to crawl through life?” – Rumi “Raise your words, not voice. It is rain that grows flowers, not thunder.” ― Rumi “silence is the language of god, all else is poor translation.” ― Rumi “I want to sing like the birds sing, not worrying about who hears or what they think.”― Rumi You are not a drop in the ocean. You are the entire ocean, in a drop.-Rumi Drop a drop of love in the ocean of sufferings- Rumi
Rumi, 1207– 1273 CE, was a 13th-century Persian Muslim poet, jurist, Islamic scholar, theologian, and Sufi mystic. Rūmī, in full Jalāl al-Dīn Rūmī, also called by the honorific Mawlānā, (born c. September 30, 1207, Balkh [now in Afghanistan]—died December 17, 1273, Konya [now in Turkey]), the greatest Sufi mystic and poet in the Persian language, famous for his lyrics and for his didactic epic.
As to the best of my readings, still here there has not been anyone who could write as strong and beautifully as Rumi, since then.
Jalaluddin Rumi, better known simply as Rumi, was perhaps the finest Persian poet of all time and a great influence on Muslim writing and culture. His poetry is still well known throughout the modern world, and he is one of the best selling poets in America. Rumi’s influence transcends national borders and ethnic divisions in the Muslim world and beyond. His poems have been widely translated into many of the world’s language. Rumi has become a widely read and popular poet, even in the US.
Both he and his father were firm believers in the revelations of the Qur’an, but criticised the mere outwardly legal and ritual practice that was being promoted at the time. In fact, much of his work is dedicated to waking people up, and encouraging them to experience life themselves, rather blindly following the scholars of the day.
Rumi spent his early years, like many Muslims of the time, learning and studying Arabic, law, ahadith (the body of sayings of the Prophet Muhammad), history, the Qur’an, theology, philosophy, mathematics and astronomy. By the time of his father’s death he had become an outstanding scholar in his own right, and took over his father’s position as one of the highest scholars in the country at the young age of 24. He spent his time teaching and giving lectures to the public, and until the age of about 35, lived a fairly non-descript life. Then in 1244 Rumi met a travelling Sufi, called Shams (or Shamsi Tabrizi) and the whole course of his life changed.
Shams became fast friends with Rumi, in whom he recognised a kindred spirit. The two developed a very close friendship and it was at this point that Rumi became more and more secluded, shunning the society of those he previously would discuss and debate matters with. His relationship with Shams caused great jealousy in his family and other students, and after a few years, Shams disappeared. Many believe he was murdered, but Rumi himself did not think so. He travelled for years looking for his friend, and it was this loss that led to the outpouring of his soul through his poetry. He wrote numerous lines of love poetry, called ghazals, but though they outwardly seem to be about Shams, it is not difficult to see that they are in fact poems describing his overpowering love of God. Shams’ effect on Rumi was decisive. Whereas Rumi had before preached Islam soberly, he became, through Shams’ influence, filled with the love of God. What was inside his soul finally came out.
Rumi rarely wrote down his own poetry. The six books of poetry in the Mathnawi were written entirely by Rumi, who would compose and dictate the poetry, and his student Husam Chulabi, who would write and edit it. It is believed that Rumi would turn round and round while reciting his poetry, and it is this dance which formed the basis for the Mevlevi Order, or Whirling Dervishes, after his death. Dervish means doorway, and the dance is believed to be a mystical portal between the earthly and cosmic worlds.
Rumi died in 1273 CE, halfway through the sixth volume of the Mathnawi. The Mevlevi Order has been presided over by a member of Rumi’s family for over 800 years. 2007 was designated the UNESCO Year of Rumi.
A political and economic theory of social organization which advocates that the means of production, distribution, and exchange should be owned or regulated by the community as a whole. Socialism is a political philosophy and movement encompassing a wide range of economic and social systems which are characterised by social ownership of the means of production, as opposed to private ownership. As a term, it describes the economic, political, and social theories and movements associated with the implementation of such systems. Social ownership can be public, community, collective decision.
My culminating (perhaps communist) conception of socialist thought – the formation of all free, independent, creatively progressive individuals and societies, whose basic ground is each individual self-governing through Buddha’s teachings.
What doesn’t happen in Socialism – Jail, Kot Kachari, Police, Army, Rebel,
what happens in Socialism- Self-conscious, sharing n caring, forgiving practitioner, mudita practitioner, natural, pathfinder, thinker, thinker and thoughtless state, society provides basic needs free (education, health,..)
In every corner of Earth, all are suffering in different degrees. There is no one up in the sky who is waiting to rescue, Look @ history, no one came. we have to help each other. You b a savior. Practicing bodhisattva is to help them for their happiness skillfully. Task is not to get social attention, look @ history, no one will remember you in the long run. This Practice is to be happy simply in the happiness of others. it is rather serving humanity as per ur ability.Never expect anything in return.Provide gratefulness if u have received help;, Provide Forgiveness in one’s mistake, foolish act. Provide a pen, pencil who needs it; lecture on an art of living those who need it; You are the candle that can lit thousands others. Your Pure Bodhisattva practice is an emblem of Earth Bodhisattva. Like a pure clean water washes dirt, let’s sweep the work of Mara and make it a habitable place for ‘Maitreya Buddha’.Bodhisattva practice is a journey in balancing. It warms millions of hearts, therefore heart sutta evolved. Compassion is our center heart. Seeing suffering melts our true core entity. It is self-cleanding process.
Our Practice is the sole quintessential for the Peaceful harmony on Earth. We are the service by rising above ourself. In serving others, we grow spiritually to full extent. In serving others, u shine brightly in this dark world. You are the light house. You are the Compass. You are the Guide to those lost ones worldings.Often bringing global peace may seem impossible, a lot of doubts, questions arises like- who will listen to my peace proposal? But we strive it again and again bcoz we are the true “Never Disparaging Bodhisattva of the Earth.” Even We are in the Mind of Buddhas. Buddhas counts, entrust on you so never wasting time, energy- at least do what u can. Wake up-Let’s strive forward, Bring your Lion’s Roar against inhumanity, war, disparity wherever you are, whatever you are, whoever you are, whenever you can. If u r -the Bodhisattva of the Earth.
The Boddhisattva practitioners need a boddhicitta. This boddhicitta is hard to define because it is enlightened mind at the max; this concept is hard to grasp. At least, the practitioners have a compassionate nature, helpful behavior and peaceful process performer.
Boddhisattva Vow
Beings are innumerable, i vow to save them. Delusions seem inexhaustible, i vow to end them. Dharma is boundless, i vow to enter them. Buddha way seems unsurpassable, i vow to be it.
In Buddha’s 45 years of educating human and gods, it all started with foundatioal course [ preparation] of able ones, noble ones, intelligent ones in order to comprehend later the supreme ultimate teachings of Buddhas. These days i see, the so called Gurus, Lecturers, leaders denigrate it as inferior teaching. How pity and awfulness is this to disparage Nursery when you achieve higher grades? However, Buddha knew that only Buddhas would understand Buddhas. Yet Buddha conducted the lotus convention among the pure, the highest disciples who at least have the deepest faith in the words of Buddha, despite they couldn’t totally comprehend all the intents of Lotus Convention. One day, as per Buddha when they will fully enlightened Buddha perfectly, at least they will recall this conversation of convention and accept it from the Eyes of Buddha rather than with eyes of Faith. But so-called your today’s gurus, lectures and leaders have neither eyes of buddhas nor have true faith becoz they have not understood even the basics of Buddha’s education. Earlier Basics are not inferior but are the roots while lotus sutta is trunk, branches, fruits which relies on roots strongly. In this later day, today When i see, i do not see the capable ones who could comprehend the Lotus sutta. Do you see anyone purified, capable ones like Sariputa, Mahakasyapa, Mahamogalana, Aniruddha, etc? Your faith is like a beggar’s motifs, expectations. Your prayers are like a beggars’ request. You are totally paralyzed in this doctrine. You are dependent. You are the true Earth beggar, not the Earrh Bodhisattva. Your buddhahood seed is still infantry laying dead in the total deep dark mud. Therefore, Today’s so-called gurus, lectures and leaders need to start from class Nursery to nurse the seed of Lotus flower. To become the Earth Bodhisattva is a unimaginable distant thing. So study first the truth as truth, and undeterred, unfaltered faith naturally grows in u and within silently lotus flower blooms. The Greatest Beginning (sunflower)
Ashok Kumar Limbu 