Flies of the black dhammas

To the sweet smell of death, of putrefaction, flies can not resist. It is their way of life, their function in the ecosystem. Wherever something begins to smell of corruption there they will introduce themselves to put their larvae to accelerate further the process of decomposition.

In fact, until it has not done its job, that material can not be reused to form a new, healthy and clean body.

Flies hate healthy bodies, they can not find food in them. There their larvae can not survive, because the body defends itself and does it very well.

Flies only have to wait and, always, everything ends in disorder, which is a business. Flies are agents of entropy.

In a decaying body each fly has its own perspective. In some places it smells in one way, in others in another. Sometimes, it is a yellowish and viscous substance that drips from the dead eye, in others it is pure dry bone that appears. There are as many visions of the corpse as flies are in it.All are true because, in the middle of the feast, the body becomes increasingly less recognizable.

And curiously, the flies do not cooperate with each other, but in full slaughter they do not take away the food from each other. The flies are respected.

However, in a healthy body the flies have no perspective. Not even their smell is attractive to them. That smell of health that no benefit promises them. In a healthy body, there is no more truth than the healthy body.

In the same way, we can talk about the black dhamma, the decomposed dhamma, the charlatans who parasitize the black dhamma, like flies sharing the same corpse. All selling their “truth”, all eating from it. So many ‘truths’ like flies. And, first of all, respect: there is for all.

The black dhamma is sweet, as cloying as the goodness that sells so well, a mixture of compassion, respect, good forms, virtue. What Hinduism already denounced as the sattvic way, which does not lead to liberation.Thousands of good roads that walk towards hell. So many good roads like flies sucking. One for each. Everything is relative in a decomposed dhamma.

And until the Dhamma of a Buddha is not completely decomposed, the next one can not appear to start the Wheel again.

We could also talk about the unconditional Dhamma, that Dhamma that the Buddhas set in motion every several generations. A Dhamma that transcends them, and that is not theirs or theirs. Even more transcendent to them than the laws of physics for mortals, because they have their basis and sustenance in that same Dhamma.

The Buddhas never contradict each other and defend a single truth. The Dhamma is like that, and not in any other way. Such is the form, such is the origin. Because any other form or another origin is wrong. Here, as in the healthy body, as in physics, opinions are not admitted. And what is sustained without evidence is discarded without proof.

The Buddha never respected an opinion contrary to his, never agreed with anyone on a doctrine, before, on the contrary, he always had prepared a sharp insult for those who contradicted him.

The Buddha was never a good guy. Neither did he feed the hungry, nor drink the thirsty, nor give alms to the poor, nor cure the sick, nor raise the dead, nor go to see the prisoners in prison. The Buddha did not pray, nor pray, nor remain staring at the sky with clasped hands and the sound of cherubs.

The Buddha was not “cool”. Maybe that’s why the flies just talk about him in a relative way and keep a reasonable distance that will avoid the distaste of a slapping that would be fatal.

And while the teachers wait their turn mumbling about the ego of the Buddhas, they do not allow them to eat and they condemn them to wait for everything to rot. Because everything in Samsara is condemned to putrefaction.

Collection of Long Speeches 
Mahāparinibbāna sutta 
16. The discourse on great emancipation

Then, the Compassionate one addressed the monks, saying: “Come, monks, because I tell you that all things conditioned are subject to corruption, continue to strive with great care!” These were the last words of the Buddha.

Saṃyutta Nikāya 22 
Speeches connected in the aggregates 
78. The Lion

In Savatthi. “Bhikkhus, in the night, the lion, the king of beasts, comes out of his lair. As he leaves, he stretches, examines the four quarters everywhere, and roars his lion roar three times. Then he throws himself in search of the game.

“When the lion, the king of beasts, roars, the animals that hear the sound are for the most part filled with fear, a sense of urgency and terror. Those who live in holes enter their holes; those who live in the water enter the water; those who live in the forest enter the forest; and the birds fly in the air. Even those royal elephants, bound by strong straps in the villages, towns and capital cities, break and break their bonds in pieces; frightened, urinate and defecate and flee here and there. So powerful, bhikkhus, is the lion, the king of the beasts, among the animals, so majestic and powerful.

“So also, bhikkhus, when the Tathagata arises in the world, an arahant, perfectly enlightened, realized in true knowledge and conduct, fortunate, knowledgeable of the world, insurmountable leader of persons to be tamed, teacher of devas and humans, the Enlightened, the Blessed One, he teaches the Dhamma in the following way: ‘Such is the form, such as its origin, its death; such is the feeling … such is the perception … such are the volitional formations … such is the consciousness, such as its origin, such as its death “.

“Then, bhikkhus, when those devas who are long-lived, beautiful, who abound in happiness, who dwell for long in high palaces, listen to the teachings of the Tathagata’s Dhamma, they are mostly full of fear, a sense of urgency and terror , saying: “It seems, sir, that we are impermanent, although we consider ourselves permanent; it seems, sir, that we are unstable, although we thought ourselves stable; It seems, sir, that we are not external, although we think we were eternal. It seems, sir, that we are impermanent, unstable, not external, included within the identity. “ So powerful, bhikkhus, is the Tathagata on this world together with his devas, so majestic and powerful. “

This is what the Blessed One said. Having said this, the Fortunate One, the Master, said the following:

“When the Buddha, through direct knowledge, 
sets in motion the Wheel of Dhamma, 
the incomparable Master in this world 
with his devas he makes it known:

“The cessation of identity
And the origin of identity,
Also the Noble Eightfold Path
that leads to the appeasement of suffering.

“Then those devas with long life,
Beautiful, burning with glory,
They are filled with fear, full of terror,
Like beasts that hear the roar of the lion.

“‘We have not transcended identity;
It seems, sir, that we are impermanent, “
Then they say they heard the statement
of the Arahant, the liberated immutable “.

Collection of speeches grouped numerically 
5.79. Third discourse on future dangers

 

“Monks, here are these five future dangers that have not yet arisen and that will arise in the future. You must recognize them and make an effort to abandon them. And, what are those five?

“Behold, monks, in the future there will be monks who will not be bodily developed in virtuous behavior, in mind or in wisdom. They will give full ordination to others, but they will not be able to discipline them into superior virtuous behavior, superior mind or superior wisdom. These, too, will not be developed bodily in virtuous behavior, in mind or in wisdom.And these, in turn, will also give full ordination to others, but they will not be able to discipline them into superior virtuous behavior, superior mind, or superior wisdom. Therefore, these [pupils] will not be developed bodily in virtuous behavior, in mind or in wisdom. Thus, monks, through the corruption of the Dhamma comes the corruption of the Discipline and, from the corruption of the Discipline, comes the corruption of the Dhamma. This is the first future danger that has not yet emerged and that will arise in the future. You must recognize it and make an effort to abandon it.

“In addition, monks, in the future there will be monks who will not be bodily developed in virtuous behavior, in mind or in wisdom. They will take others as dependents of them, but they will not be able to discipline them in higher virtuous behavior, in the higher mind or in higher wisdom.These, too, will not be developed bodily, in virtuous behavior, in mind or in wisdom. And these, in turn, will also take others as dependents of them and will not be able to discipline them into superior virtuous behavior, superior mind or superior wisdom. Therefore, these [pupils] will not be developed bodily in virtuous behavior, in mind or in wisdom. Thus, monks, through the corruption of the Dhamma comes the corruption of the Discipline and, from the corruption of the Discipline, comes the corruption of the Dhamma. This is the second future danger that has not yet emerged and that will arise in the future. You must recognize it and make an effort to abandon it.

“In addition, monks, in the future there will be monks who will not be bodily developed in virtuous behavior, in mind or in wisdom. While they are engaged in chats pertaining to the Dhamma, in questions and answers, they will slide towards the black dhamma, but they will not recognize it. Thus, monks, through the corruption of the Dhamma comes the corruption of the Discipline and, from the corruption of the Discipline, comes the corruption of the Dhamma. This is the third future danger that has not yet emerged and will arise in the future. You must recognize it and make an effort to abandon it.

“In addition, monks, in the future there will be monks who will not be bodily developed in virtuous behavior, in mind or in wisdom. While reciting those speeches pronounced by the Tathagata that are deep, deep in meaning, that transcend the world, connected with emptiness, they will not listen to them, will not listen to them or apply their minds to understand them; They will not think that those teachings should be studied and learned. But while reciting those speeches that are mere poetry composed by poets, beautiful in words and phrases, created by strangers and pronounced by their disciples, then they will want to listen to them, lend an ear to them and apply their minds to understand them;they will think that those teachings should be studied and learned. Thus, monks, through the corruption of the Dhamma comes the corruption of the Discipline and, from the corruption of the Discipline, comes the corruption of the Dhamma. This is the fourth future danger that has not yet emerged and that will arise in the future. You must recognize it and make an effort to abandon it.

“In addition, monks, in the future there will be monks who will not be bodily developed in virtuous behavior, in mind or in wisdom. Elder monks-being undeveloped bodily in virtuous behavior, mind, or wisdom-will be lustful and lax, leaders in recidivism, who discard the task of seclusion; they will not give rise to the energy to reach what has not yet been achieved, to achieve what has not yet been achieved or to realize what has not yet been accomplished. And the next generation will follow his example. They will also be lustful and lax, leaders in recidivism, who discard the task of seclusion; they will not give rise to the energy to reach what has not yet been achieved, to achieve what has not yet been achieved or to realize what has not yet been accomplished. Thus, monks, through the corruption of the Dhamma comes the corruption of the Discipline and, from the corruption of the Discipline, comes the corruption of the Dhamma. This is the fifth future danger that has not yet arisen and that will arise in the future. You must recognize it and make an effort to abandon it.

“These are, monks, the five future dangers that have not yet arisen and will arise in the future. You must recognize them and make an effort to abandon them. “

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