Greed is an antidote to poverty .

[Saengnapha]

The buddha is the man with the plan......I'm just trying to show how I think his plan relates to greed and compassion......maybe I've got it all wrong.....I'll let each person decide for themselves if replacing greed with compassion is worth pursuing. Actually I think replacing greed with just about anything is an improvement.....someone will now probably show me how wrong I am in that replacing greed with hatred would not be an improvement.
chownah

You can only think that you are replacing greed with compassion but it doesn't work that way. That is only the ego trying to be something it thinks it should be. Greed needs to be recognized and dismantled through 'seeing' the images that cause it within our minds. Once you see what greed does, you don't engage it. When you don't engage it, it withers. Take away dualistic thinking and natural compassion is there. You don't need to manipulate anything. All the virtues are already in place.

Maybe this is the way it works for you. In my life I have actually seen the replacement of greed with compassion work. As I said above "I'll let each person decide for themselves if replacing greed with compassion is worth pursuing"....it seems that you have decided to not pursue it.
chownah

As I said, when you see that you are greedy and what that greediness is doing, you stop engaging it. The appropriate actions naturally come forth when the mind is not engaged with its conditioned responses. No pursuing anything. No agenda. No becoming.

[chownah]

You can only think that you are replacing greed with compassion but it doesn't work that way. That is only the ego trying to be something it thinks it should be. Greed needs to be recognized and dismantled through 'seeing' the images that cause it within our minds. Once you see what greed does, you don't engage it. When you don't engage it, it withers. Take away dualistic thinking and natural compassion is there. You don't need to manipulate anything. All the virtues are already in place.

Maybe this is the way it works for you. In my life I have actually seen the replacement of greed with compassion work. As I said above "I'll let each person decide for themselves if replacing greed with compassion is worth pursuing"....it seems that you have decided to not pursue it.
chownah

As I said, when you see that you are greedy and what that greediness is doing, you stop engaging it. The appropriate actions naturally come forth when the mind is not engaged with its conditioned responses. No pursuing anything. No agenda. No becoming.

Perhaps you do not engage with conditioned responses, pursuing anything, have no agenda, etc.

I do engage with conditioned responses alot (most) of the time, pursue things, have an agenda, etc........there may be others here who are like me in this respect. While we may be working to achieve the complete unbinding from conditioned dhammas we have not attained it yet (as evidenced by the arising of greed in our lives).

As I said above "I'll let each person decide for themselves if replacing greed with compassion is worth pursuing"....it seems that you have decided to not pursue it.
chownah

[Saengnapha]

Maybe this is the way it works for you. In my life I have actually seen the replacement of greed with compassion work. As I said above "I'll let each person decide for themselves if replacing greed with compassion is worth pursuing"....it seems that you have decided to not pursue it.
chownah

As I said, when you see that you are greedy and what that greediness is doing, you stop engaging it. The appropriate actions naturally come forth when the mind is not engaged with its conditioned responses. No pursuing anything. No agenda. No becoming.

Perhaps you do not engage with conditioned responses, pursuing anything, have no agenda, etc.

I do engage with conditioned responses alot (most) of the time, pursue things, have an agenda, etc........there may be others here who are like me in this respect. While we may be working to achieve the complete unbinding from conditioned dhammas we have not attained it yet (as evidenced by the arising of greed in our lives).

As I said above "I'll let each person decide for themselves if replacing greed with compassion is worth pursuing"....it seems that you have decided to not pursue it.
chownah

I don't pursue it. There is no need. If there is a movement away from the conditioned mind, that is also conditioned. When you accept your own state, compassion and all the virtues are present. Nothing you need is absent. It is the pursuit that binds you, nothing more. Try to understand this point. It is crucial.

[chownah]

As I said, when you see that you are greedy and what that greediness is doing, you stop engaging it. The appropriate actions naturally come forth when the mind is not engaged with its conditioned responses. No pursuing anything. No agenda. No becoming.

Perhaps you do not engage with conditioned responses, pursuing anything, have no agenda, etc.

I do engage with conditioned responses alot (most) of the time, pursue things, have an agenda, etc........there may be others here who are like me in this respect. While we may be working to achieve the complete unbinding from conditioned dhammas we have not attained it yet (as evidenced by the arising of greed in our lives).

As I said above "I'll let each person decide for themselves if replacing greed with compassion is worth pursuing"....it seems that you have decided to not pursue it.
chownah

I don't pursue it. There is no need. If there is a movement away from the conditioned mind, that is also conditioned. When you accept your own state, compassion and all the virtues are present. Nothing you need is absent. It is the pursuit that binds you, nothing more. Try to understand this point. It is crucial.

I think my previous response applies here exactly:

Perhaps you do not engage with conditioned responses, pursuing anything, have no agenda, etc.

I do engage with conditioned responses alot (most) of the time, pursue things, have an agenda, etc........there may be others here who are like me in this respect. While we may be working to achieve the complete unbinding from conditioned dhammas we have not attained it yet (as evidenced by the arising of greed in our lives).

As I said above "I'll let each person decide for themselves if replacing greed with compassion is worth pursuing"....it seems that you have decided to not pursue it.
chownah

Please do not post to me with such a condescending attitude like "Try to understand this point." I do understand your point.....I understand it very well.....I understand that while it may be a description of things which is somewhat removed from the worldly views which most people hold it might not be helpful advise for many.
...and I'll just repeat myself here by saying yet again that as I said above "I'll let each person decide for themselves if replacing greed with compassion is worth pursuing....it seems that you have decided to not pursue it."
chownah

[Saengnapha]

Please do not post to me with such a condescending attitude like "Try to understand this point." I do understand your point.....I understand it very well.....I understand that while it may be a description of things which is somewhat removed from the worldly views which most people hold it might not be helpful advise for many.
...and I'll just repeat myself here by saying yet again that as I said above "I'll let each person decide for themselves if replacing greed with compassion is worth pursuing....it seems that you have decided to not pursue it."
chownah

Sorry you took this in a way that was unintended. When I said 'try to understand this point', it was a point of emphasis, not a point of condescension. If this was a face to face conversation, you would not have thought this, so please, let's put this.

I don't think any advice from me will be helpful for many. I've said this many times in my various posts.

[sentinel]

Please do not post to me with such a condescending attitude like "Try to understand this point." I do understand your point.....I understand it very well.....I understand that while it may be a description of things which is somewhat removed from the worldly views which most people hold it might not be helpful advise for many.
...and I'll just repeat myself here by saying yet again that as I said above "I'll let each person decide for themselves if replacing greed with compassion is worth pursuing....it seems that you have decided to not pursue it."
chownah

Sorry you took this in a way that was unintended. When I said 'try to understand this point', it was a point of emphasis, not a point of condescension. If this was a face to face conversation, you would not have thought this, so please, let's put this.

I don't think any advice from me will be helpful for many. I've said this many times in my various posts.

I think your point is helpful to me and I appreciate it . Thank you .

[dhammapal]

The possession of wealth by certain people is often praised and encouraged in the Pali Canon, indicating that wealth is something to be sought after. Among the Buddha's lay disciples, the better known, the most helpful, and the most often praised were in large part wealthy persons, such as Anathapindika.

Even for the monks, who are not expected to seek wealth, to be a frequent recipient of offerings was sometimes regarded as a good quality. The monk Sivali, for example, was praised by the Buddha as the foremost of those "who are obtainers of offerings." However, these remarks must be qualified. The main theme in the Scriptures is that it is not wealth as such that is praised or blamed but the way it is acquired and used. For the monks, as mentioned above, it is not acquisition as such that is blamed, nor poverty that is praised. Blameworthy qualities are greed for gain, stinginess, grasping, attachment to gain and hoarding of wealth. Acquisition is acceptable if it is helpful in the practice of the Noble Path or if it benefits fellow members of the Order.

On the other hand, this does not mean that monks are encouraged to own possessions. As long as it is allowed by the Vinaya, or monastic code, gain is justifiable if the possessions belong to the monastic community, but if a monk is rich in personal possessions, it is evidence of his greed and attachment and he cannot be said to conform to Buddhist principles. The right practice for monks is to own nothing except the basic requisites of life. Here the question is not one of being rich or poor, but of having few personal cares, easy mobility, the spirit of contentment and few wishes, and, as the monk's life is dependent for material support on other people, of making oneself easy to support. With high mobility and almost no personal cares, monks are able to devote most of their time and energy to their work, whether for their individual perfection or for the social good.
From: Buddhist Economics: A Middle Way for the Market Place by Ven P.A. Payutto

[Eko Care]

The monks of that hermitage were in the habit of distributing food to crowds of poor people who regularly turned up there. Venerable Ñāṇavimala was curious why this practice was going on. Our monk had explained, saying: ‘Venerable Sir, it is because they are poor.’ Venerable Ñāṇavimala’s rejoinder was:
‘If they are poor, we should take food from them.’
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