Practicing Dharma to be Worthy of Dharma

Today marks the onset of winter; it's getting colder. Time keeps changing, serving as a sign. Seasons remind us of the passage of time. The Loy Krathong festival is approaching, and we enjoy it. In reality, Loy Krathong is linked to Buddhism in a way. It’s not about the legend of Nang Noppamas but marks the day of Sariputta's Parinirvana, six months before the Buddha’s Parinirvana. It's a tradition for the chief disciples to attain Nirvana first. Fifteen days later, Maha Moggallana also attained Parinirvana.

The tradition of the chief disciples attaining Nirvana before the Buddha makes sense. If they were still around, people might look to them as the next leaders after the Buddha's Parinirvana. The Buddha wanted the Dharma and Vinaya to be our teachers. After Sariputta and Maha Moggallana passed, the most senior monk was Mahakassapa, who led the First Council. The First Council organized the Vinaya and the Sutras. Ven. Upali was skilled in Vinaya, while Ven. Ananda, known as Ananda in Thai, was skilled in explaining and categorizing the Dharma.

Thus, the Dharma gradually took root and spread. About 200 years later, the true Dharma began to fade due to the rise of corrupt monks, as many people had come to venerate Buddhism and pampered the monks. Good monks retreated, leading King Ashoka to convene the Second Council, with Ven. Moggalliputta Tissa as the presiding elder. It's strange that people know more about Ven. Upagupta than the true head of the Second Council. True Dharma is hard to maintain, leading to the creation of the legend of Ven. Upagupta.

The Dharma Elevating Us Beyond Animal Nature

The Buddha taught Dharma that elevates us beyond our animal nature to become humans with noble hearts. This requires resisting intense defilements. While the world values self and accumulation, the Buddha teaches letting go. This goes against human and animal nature, making Buddhism's presence fleeting. Groups of people accumulate merit, attain enlightenment, and pass on, followed by other groups.

Decades ago, our teachers said, “Hell beings are rising in numbers; those of us with virtue and Dharma will find it hard to coexist. We must strive in our practice and retreat. Don’t stay and fight them; they are too many. We should withdraw and attain liberation. If we can’t, we should continue in the heavenly realms or Brahma realms. But if we become Brahmas, we should be Form Brahmas, not Formless Brahmas. When Dharma is taught in heaven, we can continue to listen or when a Buddha arises, we can hear the Dharma again.”

Our teachers predicted that hell beings would rise and fill the world. Whether it’s true or not, I don’t have special knowledge, but observing our society, it's becoming increasingly brutal. We encounter unprecedented events like killing children for no reason other than a desire to do something shocking. These acts are beyond human capability. Humans, who have noble hearts, wouldn’t kill a dog or a cat easily. Our minds are not the same; living together is becoming uncomfortable and difficult.

Therefore, we should earnestly practice meditation to escape the cycle of animal nature. Through practice, we transcend from being animals to true humans—those with virtue and Dharma. Originally, we were animals with thick defilements and crude wisdom, just like others. There’s no need to hate them; we were once like them. With good intentions, we learned to give, keep precepts, and meditate. Our minds elevated, becoming perfect humans.

Human minds are best suited for Dharma practice. Other realms face difficulties in practicing Dharma. The Brahma realm, for instance, offers longevity and tranquility, leading to complacency. Devas are attached to sensual pleasures, enjoying forms, sounds, smells, tastes, and touch. Excessive happiness leads to complacency, just as some people, content with their lives, see no need for meditation. Brahmas, with their long lives, grow complacent. Devas, overwhelmed by pleasure, also grow complacent. Hell beings suffer too much to practice. Asuras have wrong views, making practice difficult. Pretas are plagued by hunger and lack everything, leaving no peace for the mind.

Animals, on the other hand, are filled with delusion and lack awareness, driven by instinct. Even well-cared-for pets remain deluded and unmindful, incapable of practice. Human life, however, balances good and bad, neither too long nor too short, avoiding extremes of complacency or despair.

In human life, happiness and suffering are fleeting. Virtuous and defiled states alternate. Our bodies change rapidly but not excessively. Unlike some animals with brief lives, humans live long enough to develop their minds. Thus, human life, with its blend of experiences, is ideal for developing mindfulness and wisdom, leading to progress in Dharma practice.