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Mahayana:
Philosophy for Sustainability.

The following reflects author's own understanding of the terms "Mahayana philosophy" and "Bodhisattva" based on what the author learned mostly from the so-called "Tibetan" Buddhism as taught by the many "Tibetan" (although not all of them Tibetan) lamas and teachers that the author had the good fortune to encounter.

Mahayana is a view that acknowledges the interconnectedness of all phenomena across all time and all space; a view that posits that any- and every-one's well-being depends on the well-being of every other being across all time and all space.

Mahayana is about eliminating suffering, before suffering even has a chance to materialize.

A Bodhisattva is one who strives to realize the ideal of Mahayana, and therefore regards the well-being of all other beings as important as one's own well-being.

To live ecologically and socially sustainably means to acknowledge the need of all beings--all beings without an exception--to live as well as possible here and now.

Thus the need for living ecologically and socially sustainably is implicit in Mahayana.

Therefore--an aspiring Bodhisattva would help all beings, starting with all beings that there are here and now (for here and now is there always), to be mentally and physically optimally well--with no beings favored, with no beings left behind--and therefore an aspiring Bodhisattva would promote the way of living fully ecologically and socially transparently sustainably.

To live "transparently sustainably" is necessary in order that should ever anything start becoming non-sustainable, it would be spotted and corrected soon at the start.
"Transparency" in this case could be (for working purposes) defined thus: the younger a child to understand any supposedly sustainable ecologically and/or social process would be, the more a chance there is that such a process would indeed be sustainable.

IMPORTANT!:
The reason that humanity has not become ecologically and socially sustainable yet, and that there still is no lasting world peace in evidence, is that we all wish, meditate, and pray for different things in this regard.

What is needed is to create a unified idea of what living ecologically and socially, and what a lasting world peace should actually be like, so that we all aim for the same thing!

More on how to unify all the diverse ideas of what what ecologically and socially humanity, and what a lasting world peace should actually be like, please visit "Universal Platform for Developing Sustainable Earth Vision Cooperatively", and "Designing a Lasting World Peace Collectively", where I am trying to introduce the concept of designing the future of the Earth collaboratively.

MEDITATION:
Find, or imagine that there is, a space in which all the differences, controversies, conflicts, and complaints of all beings that there are here and now would be resolved, without any delay, by the power of all true Bodhisattvas ever merit by using appropriate, skillful, and expedient means, and where all the ideas of what anyone might think that their future should look like would be reconciled with the ideas of all others, so that conflicts in real life, bringing about real suffering, would be prevented from occurring.

WISH:
May all differences, all controversies, all conflicts, and all complaints that there are in the world among all beings be resolved harmlessly in meditations, by prayers, in models, and/or by using what-so-ever wholesome, expedient, and effective means!
May humans become ecologically and socially fully and truly transparently sustainable (and may they stay so forever!) for their own good, and for the benefit of all those beings who suffer unnecessarily only because of humans!
May we have good sustainable homes for ourselves, all our children, all our families, our friends, and our ohana!

Please dedicate your thoughts to the optimal benefit of all beings of all three times and ten directions of space, starting with the optimal benefit of all beings here and now on Earth.

Thank you, Mr. Jan Hearthstone - www.ModelEarth.Org .


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