Cutting the forest to plant Bodhi trees

[Dhammañāṇa]

What does a wise man or woman think: Does it inspire wise if on one hand desire to build monasteries and centers and on the other hand urge toward mercy with forest and other recources?

If going after both, isn't that like bring the issue of suffering right to potentiality?

Just coming across a "Bodhi Tree Forest monastery"s advertising, after multimillion building and to plant some thousand trees, obiviously suffering or feeling of cause guilty and worried.

What's the benefit of Resort-Sangha, housebuilding and household-Dhamma? Any release to be expected if follow up such desires in the world?

[អរិយវង្ស]

កូណាព្រះអង្គ 

ខ្ញុំកូណាយល់ថា ជាមានសេចក្តីលំអៀងទៅខាងដាំដើមពោធិ ទើបមានការកាប់ព្រៃ ។
ស្រដៀង សេចក្តីលំអៀងទៅខាងសត្វកណ្តុរ ជាងសត្វពស់  ។

 

Kana Brah Ang,

I, Brah Karuna, understand it to be a bias if up to planting a Bodhi-tree and cut trees to do so.
Similar the bias (to give favor) in siding either the mice or the snake.

* Johann : transl. added

[Dhammañāṇa]

While in the east the Uposatha of the cow-browser is broadly held and given into, in the west they prefer to invest into the Uposatha of the Jains:

Namo tassa bhagavato arahato sammā-sambuddhassa

"And what is the Uposatha of the Jains? There are the contemplatives called the Niganthas (Jains). They get their disciple to undertake the following practice: 'Here, my good man. Lay down the rod with regard to beings who live more than 100 leagues to the east... more than 100 leagues to the west... more than 100 leagues to the north... more than 100 leagues to the south.' Thus they get the disciple to undertake kindness & sympathy to some beings, but not to others.

"On the Uposatha day, they get their disciple to undertake the following practice: 'Here, my good man. Having stripped off all your clothing, say this: "I am nothing by anything or of anything. Thus there is nothing by anything or of anything that is mine."' Yet in spite of that, his parents know of him that 'This is our child.' And he knows of them that 'These are my parents.' His wives & children know of him that 'This is our husband & father.' And he knows of them that 'These are my wives & children.' His workers & slaves know of him that 'This is our master.' And he knows of them that 'These are my workers & slaves.' Thus at a time when he should be persuaded to undertake truthfulness, he is persuaded to undertake falsehood. At the end of the night, he resumes the consumption of his belongings, even though they aren't given back to him. This counts as stealing, I tell you. Such is the Uposatha of the Jains, Visakha. When this Uposatha of the Jains is undertaken, it is not of great fruit or great benefit, not of great glory or great radiance.

Quote from: http://zugangzureinsicht.org/html/tipitaka/an/an03/an03.070.than_en.html

Not much fruits or benefit when giving into what holds objectives for the common world or a side higher then metta, higher then virtue, Robin hoods, and thieves, after a market with their strategies.

[Dhammañāṇa]

So would one take side either with the cow-browser or the Jains, call the usual way of west or the east as more worthy to give into, thought it's said that the cow-boys Uposatha still has an opening toward the Dhamma while the Jains approaches are cut off?

Both havn't metta/virtue above objectives, now the first is aware of his harms, while the Jains would deny.

Where to tend to, if the Ariya-Uposatha is no more traced.

[អរិយវង្ស]

Sadhu Sadhu Sadhu 

Kana Bhante, Having Metta to walk in the middle path.

 

[Dhammañāṇa]

And what is the middle path based on real metta, right view in regard of ones actions, in regard of gifts, Nyom?

[អរិយវង្ស]

Kana Bhante, is Silā 

[Dhammañāṇa]

Sadhu

Sīlena sugatiṃ yanti.

Through virtue they go to a good bourn.

Sīlena bhoga-sampadā.

Through virtue is wealth attained.

Sīlena nibbutiṃ yanti.

Through virtue they go to Liberation.

Tasmā sīlaṃ visodhaye.

Therefore we should purify our virtue.

And in regard of gifts, to be not more burdened then gain release, by performing such:

Namo tassa bhagavato arahato sammā-sambuddhassa

Kaladana Sutta: Seasonable Gifts

"There are these five seasonable gifts. Which five? One gives to a newcomer. One gives to one going away. One gives to one who is ill. One gives in time of famine. One sets the first fruits of field & orchard in front of those who are virtuous. These are the five seasonable gifts."

In the proper season they give —
   those with discernment,
   responsive, free from stinginess.
Having been given in proper season,
with hearts inspired by the Noble Ones
   — straightened, Such —
their offering bears an abundance.
Those who rejoice in that gift
   or give assistance,
they, too, have a share of the merit,
   and the offering isn't depleted by that.
So, with an unhesitant mind,
one should give where the gift bears great fruit.
   Merit is what establishes
   living beings in the next life.

Quote from: http://zugangzureinsicht.org/html/tipitaka/an/an05/an05.036.than_en.html

because both sides render the Quality and possibility of purification of gifts which are above those proper in ones relation and above act compassion for those behind one:

In confidence given into, reformulated from the Pali, by the means supplied by and given by the stream of goodness, back to the Sublime Buddha, by Grandfather Varado :

Namo tassa bhagavato arahato sammā-sambuddhassa

When a virtuous person gives a righteously obtained gift to an immoral person with a serene mind, believing that the fruit of karma is great, the giver’s virtue purifies the offering.

When an immoral person gives an unrighteously obtained gift to a virtuous person with an agitated mind a gift, not believing that the fruit of karma is great, the receiver’s virtue purifies the offering.

When an immoral person gives an unrighteously obtained gift to an immoral person with an agitated mind a gift, not believing that the fruit of karma is great, neither's virtue purifies the offering.

When a virtuous person gives a righteously obtained gift to a virtuous person with a serene mind, believing that the fruit of karma is great, that gift, I say, will have abundant karmic fruit.

When a person free of attachment gives a righteously obtained gift to a person free of attachment with a serene mind, believing that the fruit of karma is great, that gift, I say, is the greatest of worldly gifts.

Quote from: MN 142 Dakkhiṇāvibhaṅgasuttaṃ

[អរិយវង្ស]

Sadhu Sadhu Sadhu