https://buddhistinquiry.org/resources/b ... layo-mfcc/
Here's some quotes from the book that accompany's the talks, and some discussion:
https://dhammawheel.com/viewtopic.php?f ... 60#p538881
I found listening to the talks and doing the meditations very helpful. Unfortunately, much of the discussion in the link above is about some straw man who bears no resemblance to Bhikkhu Analayo...
From Bhikkhu Analyo's book: Mindfully Facing Climate Change, page 120.
https://buddhistinquiry.org/wp-content/ ... l-pdf2.pdf
This echo's Bhikkhu Ñāṇananda's comments in Nibbāna –The Mind StilledAnalayo wrote: Whereas in the previous chapters I tried to apply early Buddhist
teachings to climate change, in what follows I try to do the re-
verse, in the sense of showing that mindfully facing the conse-
quences of climate change can offer a substantial contribution
to progress toward awakening. In this way, from having ex-
plored the environmental relevance of early Buddhism, I now
turn to the soteriological relevance of facing climate change.
For the purpose of establishing this perspective, I take up
the Discourse on Seven Suns, https://suttacentral.net/an7.66
which describes a scenario much
worse than anything that could result from climate change: a
complete obliteration of the whole earth. In this discourse, the
vision of such total destruction serves as a means to drive
home the truth of impermanence and thereby lead onwards to
https://seeingthroughthenet.net/, Sermon 28.
Perhaps it's not an accident that Bhikkhu Analayo gave a short summary of the ideas presented in his Mindfully Facing Climate Change book at the end of his course on the NIbbana Sermons... He takes much inspiration from Bhikkhu Ñāṇananda, having transcribed the English version of the Nibbana Sermons.Ñāṇananda wrote: Now the Buddha has related the story of this great earth in some
discourses. But it is not an account of a scientific experiment, as our
modern day scientists would offer. The Buddha describes how this great
earth came up and how it gets destroyed in order to drive home into our
minds the impermanence of the very stage on which we enact our
samsāric drama, thereby inculcating an attitude of disenchantment and
dispassion, nibbidā and virāga.
These sankhāras, pertaining to our drama of existence on this gigantic
stage, the earth, get deeply imprinted in our minds. They sink deep as
latencies to perception, productive of existence. It is to eradicate them that
the Buddha has placed before us the story of this great earth in some
discourses. By far the best illustration comes in the Aggaññasutta of the
Dīgha Nikāya. https://suttacentral.net/dn27
Billions and billions of years passed until the earth assumed its present
shape and appearance with all its gigantic mountains, rocks and buildings.
But then, in the Sattasuriyasutta of the Anguttara Nikāya,
describes what happens to this great earth at the end of the aeon.
As the holocaust draws near, a second orb of the sun appears, and then
a third, a fourth, a fifth, a sixth and a seventh. The great earth in its
entirety, together with its mountains and rocks, goes ablaze, becoming just
one huge flame of fire, consuming all before it without leaving any ash or
soot, like in a spot where oil or ghee had burnt. So here we have no room
for any atomism. In conclusion the Buddha brings out the true aim and
purpose of this discourse.
"So impermanent, monks, are preparations (saṅkhāras), so unstable, monks, are
preparations, so unsatisfying, monks, are preparations. So much so,
monks, this is enough to get disenchanted with preparations, this is
enough to get dispassionate with them, this is enough to get released from