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A meditator well understands the responsibility that Dhamma is not just for one's own welfare but for the welfare of many. Thus he thinks, "May my every step, every action be such that it awakens faith or saddha in those who have no saddha in Dhamma. And may my actions strengthen faith in those in whom faith has awakened". This should be the aim of every meditator. This will lead to one's highest welfare and the welfare of all.
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On that occasion, most of the people in Sāvatthī were excessively attached to sensual pleasures.
Bhikkhus, there are huge trees with tiny seeds and huge bodies…
Dhamma showers its munificence in the beginning, in the middle and in the end. It is filled with our highest welfare. It is beneficent every step of the way. How is it beneficent every step of the way? As one begins to walk on the path, a person learns to live a life of morality and discipline although he may have been living a sensual life earlier. He begins his Dhamma life with a feeling of well being. Next, he learns to discipline and control his mind, learns to focus his mind making it one- pointed - sharp and piercing. This further adds to the person's welfare. As he traverses further he learns to awaken pañña, wisdom which helps him uproot the knots of craving and aversion that have become lodged deep within. As he continues meditating he purifies the mind. Marching onward, he realizes Nibbana, that state which is beyond the senses, the ultimate in this very life. This is the ultimate welfare. He teaches Dhamma that gives the highest welfare in the beginning, in the middle and at the end, nothing else. Dhamma is complete and pure. How is it complete? There is nothing missing that needs to be added. One who walks on the path of sila, samadhi and pañña needs to add nothing else. How is it pure? It is pure in that there is nothing impure remaining that needs to be removed. He taught such a pure and complete Dhamma. Spread it far and wide. Speak about it, express it, teach it, give Dhamma dana to all those who come to receive these teachings - desetha. Make it known, bring it to people's notice - pakasetha, by first becoming an example of it, living a life according to the tenets of Dhamma. All those who see such a person will examine to see how this person lives his life. They will see whether he is a living example of what he is teaching. If yes, then others will be inspired to emulate him. But if he merely points his finger in the direction to walk on, the people will first see the one who lifts his finger; and if they find it dirty they will not be inspired. So live a dhammic life, become a beacon of Dhamma. This is how a Dhamma teacher lives.
What should a learner's approach be? He should think about what his teacher, his guru has said, that this is the path of Dhamma and if you walk on it, you will grow and be liberated. However, if this is accepted merely because the teacher has said so, or because it is written in scriptures, then one will get lost. The one who truly walks on the path of Dhamma will examine what he has been told with discriminatory intelligence to understand the validity of that which is being said; at least at an intellectual level and not just follow out of blind faith. So whatever he has heard, he will try to understand it, reflect on it and then going forward he will try to develop in Dhamma. Checking to see whether it is of benefit for him or not. Realising that it is beneficial, that it is very logical and wholesome and upon practising Dhamma experiences its benefits, then what remains? All that he has to do is to keep walking. The road is long, but he must keep walking.
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“Suppose, bhikkhus, a man was being borne along by the current of a river that seemed pleasant and agreeable.
This is how the escape from sensual pleasures is explained.
