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Showing posts with label buddhist heavens. Show all posts
Showing posts with label buddhist heavens. Show all posts

Saturday, November 10, 2012

Would the Buddha carry an iPad? (Yes, if...)


What is it with Thailand, the Apple Corporation, and Buddhist temples lately? First, abbot of the Dhammakaya temple said that former Apple CEO Steve Jobs is kickin’ it in the afterlife as a mid-level deva with his own celestial palace in space. Now a temple in Thailand’s Chom Phra district has decided that the Buddha carries around an iPad with him wherever he goes.
  
Ban Jabok-Ban Nong Leg temple in Thailand’s northeastern Surin province is now trying to send a message by making the Buddha hold an iPad in their next statue, says The Bangkok Post:
Traditionally, Phra Sivali, a pose of the Buddha, carries a walking stick, an umbrella, and a bowl, and is worshipped for those seeking love, luck, and prosperity.
But the one to be built by the temple will have one hand carrying the umbrella -- and the other one clutches one of the innovative bestsellers launched by the late Steve Jobs instead of the stick.
[WQ: This is quite incorrect. Venerable (Phra) Sivali is not "a pose"; he was a famous enlightened Buddhist monk, now a popular and powerful source of veneration because of his incredibly good karma and resultant good luck. He easily obtained all he wanted. Many Thai good luck charms and amulets are based on him as a well known arahant. Theravada Buddhism does not have many such prosperity figures, so Southeast Asia loves Great Sivali. Therefore, this entire Bangkok Post story is misleading: It will not be "the Buddha" holding a posh iPad, a modern symbol of abundance and cool, but Sivali.]

Thai Temple Says Buddha Should Carry An iPadThis might seem like an attention-grabbing gimmick, and maybe it kind of is. But the message the temple wants to send is good and forward-facing. They want to stress that monks need to embrace the technology of the modern world in getting their message across:
  
“Monks have to catch up with the changes and use those gadgets, such as the iPad, to lure the [younger] generation to the temple. Monks can use them to teach Dhamma to those who live their life with new communication technologies,” a temple spokesman said.

Apple CEO reborn in space?
Seven Dharmachari and Amber Dorrian, Wisdom Quarterly (COMMENTARY)
Bright golden complexion of the Buddha entering nirvana, Thailand (Luped/flickr.com)
  
Would a Buddha statue carry an iPad? Yes, if... it were in Thailand. The Buddha himself, not so much. In his day he delighted in letting go of those things which are powerful sources of grasping and clinging in the world.

In his day he instructed his disciples in pursuing the joy and liberation that comes from letting go of impermanent, unsatisfactory, impersonal things and, moreover, the personal phenomena we cling to as ourselves. That can only be let go of through wisdom, as insight uproots what is otherwise impossible to drop.

But Thailand's massive lay meditation movement, known as Dhammakaya ("body of the Dharma"), is kidding about Steve Jobs in "heaven," right?

Buddhism is atheistic? No There is no all-producing creator God; there are many gods (brahmas), many of whom are creative and powerful. Buddhism is scientific? Maybe. It is certainly the spiritual tradition most consistent and amenable to science. Buddhism is nihilistic? No.
  
Unlike modern nerds who think or hope or fear everything ends at death, that's not what happens. Conventionally speaking, life carries on like nothing happened. Ultimately speaking, "we" are dying from moment to moment and do not need to wait for bodily collapse/death to start crying about it or feeling relieved.

"Everything (all conditioned phenomena) is hurtling towards destruction; work out your liberation with diligence," the historical Buddha is reputed to have said (Mahaparinibbana Sutra, DN 16). These were his last words before passing into final nirvana. The fully enlightened do not die, because "death" entails being reborn (as well as currently existing in some ultimate sense). But we do die, conventionally speaking. And Steve Jobs has. With the coming together of the aggregates, there is renewed-becoming an instant later.
  
And there are many worlds in space to be reborn in. "Space" (akasha) to the ancients was called "sky." That "celestial" world above is the endless blue that goes to black nightly. There are many levels superior to the human plane. It is not too difficult to be reborn into these worlds of devas ("shining ones"), which are increasingly more subtle and refined, brilliant and long-lived. The first two "heavens" are far more advanced technologically and closely related to this world. The proof, the scientific evidence?

They can be seen now before dying. Because the knowledge is filtered and kept from us does not mean it is concealed form all scientists. And when they become whistleblowers telling us what they've seen and worked on, the knowledge-filterers tell us they're bonkers and not to be listened to. There are two ways to see, internally and externally. The first is harder but more convincing; the second is tough but will leave one feeling bonkers.
  
(What is it? Get a job in a scientific field in academia or the private sector then get recruited to work on black budget project, top secret stuff. Go to Washington through underground highspeed trains through tunnels beneath this country and scattered around the planet, or to Area 51, or Dreamland, or the Skunkworks, or any other secret site).

The first is developing insight (vipassana) and wisdom (prajna). This does not come from studying and thinking, but from intensive serenity-concentration and mindfulness-contemplation. Good luck. It takes effort. So for everyone who would rather study, the texts are there. Drink deep, for a little knowledge is a dangerous thing.

We won't like the answer we see; it's too much like the Christianity we laugh at as moronic and senseless. The truth is more mystic than systematic. But Buddhist practice is great for being systematic resulting in mysticism, rather than mysticism resulting in confusion.

(Dhammakaya International)

All religious traditions teach something worthwhile. It is not their fault if we do not understand what they are trying to say. The shamans were right, the mystics were onto something. But how do we get from here to there? There's an eightfold path that lays out the basics. And there is a very detailed 37 Requisites of Enlightenment that lays bare all the Buddha taught as necessary for seeing and experiencing enlightenment in this very life.

Steve Jobs in a heaven (akasha deva world)? It could be, but we doubt it. After selling millions of human beings out to the monsters on the planet who would spy on everyone, control us, damage our DNA, entrance us, lull us into sleep, enslave us, wipe us out? If he was a man caught up in his work, obsessed with innovation, okay. Great.

But if he was a man who sold the world for earthly success and fame, then... It doesn't look good for him. A "bad" person can go to a heaven. Christianity understands this, but Christians don't. It is not by being forgiven or absolved for our karma. It is by being fortunate at the moment of passing from this life to the next, by having a skillful, useful, lovely act (deed, karma, intention, will, fruition, impulsion) come up for us.

That will be a lot easier to do if we begin to calm our minds/hearts now and store up many more beneficial acts than detrimental ones. Why do harm when it only comes back around to us to harm us? What did Jobs do? What else did he do? He surely did terrible things (just ask the FBI and CIA and NSA). But all his hands toting iProducts love him, too. Look, there's a Buddha statue holding one!

So if he did acts motivated by nongreed, nonhatred/fear, nondelusion, then he is quite possibly in a better place. These heavens are not permanent, but they are much longer-lived than this human realm. There are other human and human-like realms, too. Here is a simplification that sounds an awful lot like Christianity and even Islam, like what shamans see and rabbis teach. Rather than laugh, ask: In what way is this true, too? More (with insert photos explained for those activating Google Translate)


Wednesday, October 17, 2012

Our HOLLOW Earth: The Evidence (video)

Wisdom Quarterly presents another episode from the Paranormal TV Channel vault

Dr. Hank Krastman reveals a massive amount of evidence for an entrance to our Hollow Earth. How do UFOs, which no one believes in, relate to the center of our living planet?
  
The Hopi, a Native American tribe or First Nation, maintain legends explaining where and how to enter the Hollow Earth.
  
Not only these oral tradition "Indians," there are also ancient Sanskrit writings from India that reveal the structure of levels in the world(s) beneath our feet and in space. The evidence has to be seen to be believed!

Thursday, September 13, 2012

Protection from "Bad Spirits" (sutra)

Dhr. Seven, Wisdom Quarterly translation based on Ven. Piyadasi (Atanatiya Sutra, DN 32)
(Mitjoruohoniemi/flickr.com)
 
Space beings, akasha devas (Jasspierxia/flickr.com)
VULTURES PEAK, India - Once upon a time the Buddha was living on Vulture's Peak near Rajgir. The Four Space Kings -- having guarded the four quarters with a large army of ogres (yakkhas), fairies (gandhabbas), gnomes (kumbhandas), and dragons (nagas) and having placed troops and a barricade of soldiers set up on all four sides -- came to the presence of the Buddha when the night was far advanced.
  
Illuminating the entire peak with their surpassing radiance, they saluted him and respectfully sat to one side. From among the (attendant) ogres, some saluted and sat to one side; some exchanged greetings with the Buddha, conversing in a friendly and courteous manner, then sat to one side; some saluted him with clasped hands then sat to one side; some announced their name and lineage then sat to one side; some simply sat to one side in silence.
 
Then the great sky King Vessavana (Sanskrit, Vaisravana), while seated to one side, said to the Buddha:
  
The text's most famous yakkha, Alavaka
"Venerable sir, there are eminent ogres who are not pleased with the Blessed One; there are also eminent ogres pleased with the Blessed One. There are ogres of middle rank who are not pleased with the Blessed One, and there are those who are pleased with the Blessed One. There are ogres of inferior rank who are not pleased with the Blessed One, and there are those who are pleased with the Blessed One. Venerable sir, the ogres as a rule are not pleased with the Blessed One. What is the reason for this?"
  
"Well, the Blessed One teaches the Dharma to establish beings in abstaining from 
  1. killing
  2. stealing
  3. sexual misconduct
  4. false speech
  5. intoxicants that occasion negligence. 
"To them such a teaching is unpleasant and unpalatable."
  
"Surely, venerable sir, there are disciples of the Blessed One. They frequent the remote recesses of forests. There in woodland wildernesses there is no sound, no tumult, where breezes are void of human contact suitable for physical and mental seclusion and quiet contemplation. But there are eminent ogres (yakkhas) who haunt these forests, who have no confidence in the word of the Blessed One.
  
"Venerable sir, may the Blessed One learn the Atanata protection [the name of a town, according to the commentary (Dighanikaya-attakatha-tika, vol iii, p. 194), where King Vessavana and the other sky rulers assembled and recited this protection, which speaks of the virtues of seven Buddhas: Vipassi, Sikhi, Vessabhu, Kakusanda, Konagama, Kassapa, and Gotama] so that the displeased ogres may be pleased, so that the monks and nuns, laymen and laywomen, may be at ease, guarded, protected, and unharmed."
  
Buddha, Thiksey, Ladakh (Hitlersmiles/flickr.com)
The Blessed One gave consent by his silence. Then the great sky King Vessavana, knowing that the Blessed One had consented, recited the Atanatiya protection:
  
Reverence to Seven Buddhas
1. "Homage to Vipassi Buddha possessed of the eye [of wisdom] and splendor. Homage to Sikhi Buddha compassionate towards all beings.
2. "Homage to Vessabhu Buddha free from all defilements and possessed of ascetic energy. Homage to Kakusanda Buddha, the conqueror of [the fivefold] army of Mara.
3. "Homage to Konagamana (the Buddha) who has shed all defilements and had lived the holy life. Homage to Kassapa Buddha who is fully freed from all defilements.
4. "Homage to Angirasa Buddha, the son of the Shakyas, who is full of radiance and who proclaimed the Dharma that dispels all suffering.
5. "Those in the world, who have extinguished (the flames of passion) and have perceived through meditative insight things as they really are, they never slander anyone; they are mighty ones who are free from fear.
6. "Gotama (Gautama) Buddha, dear to devas and men, endowed with knowledge and virtue, mighty and fearless, all do homage to him.
  
7-8. "When the resplendent sun -- offspring of Aditi with its full orb -- arises, then night ceases, and it is called day. From the direction the sun rises (east) there exists the ocean deep and vast.
9. "This spreading sheet of water they know as the ocean [possibly space]. Where there is east (east of Mount Sumeru) they say that quarter is east. [The great sky kings each guard a quarter of the sky/space.]
10. "Guardian of this quarter is the great sky king named Dhatarattha who has a retinue of attendants, and is sovereign lord of the fairies (gandhabbas).
11. "Attended by these angelic beings he enjoys their song and dance. Many are his (Datharatta's) offspring, all of one name, so have I heard.
12-13. "Eighty and ten and one are they, Inda their name, and mighty are they. They too, beholding the Buddha -- Kinsman of the Sun, mighty and fearless -- salute him from afar: "Homage and glory to that one unique and noblest among humans."
14-15. "With sublime wisdom, you have looked on humankind with a knowing eye so that even non-humans pay reverence. This we have often heard. Therefore, we request the ogres (yakkhas) to pay homage to Gotama Buddha, the Conqueror. They too say: 'We pay reverence to Gotama, the Conqueror; we pay reverence to Gotama who is endowed with knowledge and virtue.'"
  
16-18. "The direction from where the ghosts (petas, subtle-body spirits of the dead), backbiters, murderers, fierce brigands, and the deceitful are removed is the direction (to the right of Mount Sumeru) called the south. The custodian of this quarter is the great sky king named Virulha, who has a retinue of attendants. He is the sovereign lord of gnomes (kumbhandas). Attended by the them he enjoys their song and dance.
19. "Many are his offspring, all of one name, so have I heard. Eighty and ten and one are they, Inda their names, and mighty are they.
20. "They too, beholding the Buddha -- Kinsman of the Sun, mighty and fearless -- salute him from afar: 'Homage and glory to you who are unique and highest among humans.'
  
21-22. "By your sublime wisdom you have looked on humankind with a knowing eye so that even non-humans pay you reverence. This we have often heard. Therefore, we request the ogres to pay homage to Gotama Buddha, the Conqueror. They too say: 'We pay reverence to Gotama, the Conqueror; we pay reverence to Gotama who is endowed with knowledge and virtue.'
  
23-24. "When the resplendent sun -- offspring of Aditi with its full orb -- sets, the day ceases, and it is called night. In the direction where the sun sets (the west) there exists the ocean deep and vast.
25. "This spreading sheet of water they know as the ocean (and space). West (of Mount Sumeru) they call the western quarter.
26. "Guardian of this quarter is a great sky king named Virupakkha, who has a retinue of attendants, and is sovereign lord of the dragons (nagas).
27. "Attended by dragons he enjoys their song and dance. Many are his offspring, all of one name, so have I heard.
28-29. "Eighty and ten and one are they, Inda their name, and mighty are they. They too, beholding the Buddha -- Kinsman of the Sun, mighty and fearless -- salute him from afar: 'Homage and glory to you, unique and noblest among humankind.'
30-31. "By your sublime wisdom you have looked on humankind with a knowing eye so that even non-humans pay you reverence. This we have often heard. Therefore we request the ogres to pay homage to Gotama, Buddha the Conqueror. They too say: 'We pay reverence to Gotama, the Conqueror; we pay reverence to Gotama who is endowed with knowledge and virtue.'
32. "In delightful Uttarakuru (north), where towers beautiful Mount Sumeru, there are born humans who are selfless and unattached.
33. "They neither sow seed nor use the plow. Spontaneously grown grain is there for them to enjoy.
34. "The rice, purged of the red powder and of husk, clean and sweet-scented, is boiled in golden vessels; it is this that they partake of.
35. "They make of cows a single-seated mount and ride about from place to place.
36-37. "They make use of women and men, girls and boys as vehicles, and travel from place to place in them.
38. "Mounting vehicles (craft or elephants and horses) they (the ogres under King Vessavana) travel in every direction.
39. "This king who has a retinue of attendants is possessed of elephants and horses on which he rides. He also has celestial chariots [flying craft, vimanas], palaces [larger ships], and palanquins [platforms]. He has cities well built in celestial regions.
  
"These cities are named Atanata, Kusinata, Parakusinata, Natapuriya, and Parakusitanata. To the north, the city of Kapilavata, to the South Janogha, and cities named Navanavati, Ambara-ambaravati, and the kingdom of Alakamanda.

(Addressing the Buddha:) "Happy one, this Kuvera [another name for Vessavana] has a kingdom named Visna. Therefore, the great sky king Kuvera is called Vessavana. There are ogres under this king who hold investigations and make them known. They are Tatola, Tattala, Tatotala, Ojasi, Tejasi, Tatojasi, Suro, Raja (Sura-raja) Arittho, and Nemi (Arittha-nemi). There (in Visana kingdom) lies the lake Dharani where rain-clouds (drawing water) pour them forth. There is also a hall named Bhagalavati where the ogres assemble.
40. "There (around the hall) are trees bearing perpetual fruit. (On these trees) there are multitudes of birds. There also is heard the cry of peacocks and herons and the melodious song of kokilas (the Indian cuckoo).
41. "There (near the lake) the cry of the birds that call out 'Live! Live!' (jivamjivaka) is heard. The bird Otthavacittaka ('O lift your hearts!'), the jungle fowl, the crabs, and the Pokkharasataka birds roam the woods.
42. "There the cry of the parrot, the myna-birds, and the Dandamanavaka birds is heard. And Kuvera's lotus-lake is beautiful through all seasons.
43-44. "That direction (north of Mount Sumeru) is called by people the northern quarter. The guardian of this quarter is a great sky king named Kuvera who has a retinue of attendants. He is the sovereign lord of the ogres. Attended by them he enjoys their songs and dance.
45. "Many are his offspring, all of one name, so have I heard. Eighty and ten and one are they, Inda their names, and mighty are they.
46. "They too -- beholding the Buddha, Kinsman of the Sun, mighty and fearless -- salute him from afar: 'Homage to you unique and noblest among humankind!'
   
47-48. "By your sublime wisdom you have looked on humankind) so that even non-humans pay you reverence. Thus have we heard. Therefore, we request the ogres to pay homage to Gotama Buddha, the Conqueror. They, too, say, 'We pay reverence to Gotama, the Conqueror; we pay reverence to Gotama who is endowed with knowledge and virtue.'
"Happy One, this is the Atanata protection whereby both monks and nuns, laymen and laywomen may live at ease, guarded, protected, and unharmed.
  
"If any monk or nun, layman or laywoman learns by heart this Atanata protection and is word-perfect in repeating it, and if any non-human
  • male or female ogre, youth or maiden ogre, ogre minister, or any ogre, or ogre attendant; 
  • male or female fairy...
  • male or female gnome...
  • male or female dragon... 
"were to walk with him or her, or stand or sit or lie down with him or her with malevolent intent, such a non-human, Happy One, will not obtain hospitality from any town or township, will not obtain a place to dwell, nor live in the Kingdom of Alakamanda. 
  
"Such a one will not be able to attend the meetings of the ogres and furthermore would not be accepted or given in marriage, but instead would be reproached (by casting remarks on his deformed teeth or eyes or any part of the body), and the non-humans would put an empty bowl over such a one's head and split it in seven pieces. [The "splitting of a head into seven pieces" was a common saying in ancient India. It seems to mean that it would be "an unbearable situation."]
 
"Happy One, there are non-humans who are fierce, violent, given to retaliation; those non-humans heed neither the (four) great sky kings nor their ministers nor their attendants. They are called rebels against the (four) great sky kings.
  
"Even as in the kingdom of Magadha [where the Buddha resided], the thieves heed neither the king of Magadha, nor the ministers, nor their attendants, but are called rebels against the king of Magadha, so there are non-humans who are fierce... They are called rebels against the (four) great sky kings.
  
"Happy One, if any non-human -- male or female ogre... fairy... gnome... dragon... were to walk with a monk or nun, or a layman or laywoman, or stand, or sit, or lie down with him or her with malevolent intent, then should (the molested individual) inform, cry aloud, and shout to those ogres, to the mighty ogres, their commanders and chief commanders saying: 'This ogre is seizing me, is taking possession of me, is harassing me, is assailing me, is harming me, harming me intensely and will not let me go!' [then something will be done but] who are the ogres, mighty ogres and commanders, and chief commanders (to whom such appeal should be made)?
49. "Inda, Soma, and Varuna, Bharadvaja, Pajapati, Candana, Kamasettha too, Kinnughandu, Nigahandu,
50. Panada, Opamanna too, Devasata and Matali, Cittasena and Gandhabba, Nala, Raja, Janesabha,
51. Satagira, Hemavata, Punnaka, Karatiya, Gula, Sivaka, Mucalinda too, Vessamitta, Yugandhara,
52. Gopala, Suppagedha too, Hiri, Netti, and Mandiya, Pañcalacanda, Alavaka, Pajjunna, Sumana, Sumukha, Dadamukkha, and along with these Serisakka.
  
"These are the ogres, mighty ogres, the commanders, the chief commanders to whom (the molested person should inform, cry aloud, and shout saying: 'This ogre is seizing me, is taking possession of me, is harassing me, is assailing me, is harming me, and harming me intensely, and this ogre will not let me go!'
  
"This, Happy One, is the Atanata protection whereby monks and nuns, laymen and laywomen may live at ease, guarded, protected, and unharmed.

"Happy One, we now take our leave of you; for we have many duties to attend to" (so said the four great sky kings)."
  
"Great sky kings, it is time for your departure" (replied the Buddha).
  
The four great sky kings arose from their seats and saluting the Buddha respectfully circled around (circumambulated) him staying to his right side, and there and then they vanished. From among the (attendant) ogres some arose from their seats and saluted the Buddha, circled around him on his right side, and there and then they vanished; some exchanged greetings with the Buddha conversing in a friendly and courteous manner, and there and then they vanished; some saluted the Buddha with clasped hands, and there and then they vanished; some announced their name and lineage and there and then vanished; some in silence there and then vanished.
  
The Buddha (bezen.wordpress.com)
When the night had passed the Buddha addressed the monks residing with him: (The Buddha related word for word what King Vessavana said).
  
"Monastics, learn by heart the Atanata protection, and constantly make use of it, bearing it in mind. This Atanata protection pertains to your welfare, and by virtue of it monks and nuns, laymen and laywomen may live at ease, guarded, protected, and unharmed."
  
This is what the Buddha said. Those monks glad at heart rejoiced at the words of the Buddha.

Thursday, July 26, 2012

Getting to a good rebirth by being "saved"?

Dhr. Seven, Wisdom Quarterly translation, Pacchabhumaka Sutra (SN XLII.6)
Thai museum depiction of lower sensual sphere Buddhist heavens (akasha deva kama loka)
  
Buddha mosaic (Herr_S/flickr.com)
Once the Buddha was abiding near Nalanda in the Parileyyaka mango grove. Then Asibandhakaputta the village headman went to him, bowed, sat respectfully to one side, and said:

"Venerable sir, the Westlander Brahmins, who carry water pots, wear water plant garlands, cleanse themselves with purifying water, and worship fire -- can take [the spirit or animating principle of] a dead person, lift it out, instruct it, and send it on to a heavenly rebirth.
  
"But the Blessed One, worthy and perfectly enlightened, can arrange it so that all the world, at the breakup of the body, after death, reappears in a fortunate destination, on a heavenly plane!"

"Very well, headman, I will ask you about this matter; answer as you see fit. What do you think? There is a person who
  1. takes life,
  2. takes what is not given,
  3. takes sexual liberties,
  4. takes the truth in vain (by perjury, 
  5. divisive speech,
  6. harsh speech, or
  7. idle chitchat),
  8. is greedy (lustful-selfish-full of craving),
  9. bears thoughts of ill-will, and/or
  10. holds to wrong views.
"Then a great crowd of people, gathering and congregating, would honor, praise, and respectfully circumambulate with folded hands (anjali mudra), saying: 'May this person, at the breakup of the body, after death, reappear in a good destination, on a heavenly plane!'
  
"What do you think? Would that person -- because of the honor, praise, and circumambulation of that great crowd -- at the breakup of the body, after death, reappear in a good destination, on a heavenly plane?"
 
"No, venerable sir."

Gulf of Siam, southern Thailand (traveljunket.info)
  
Buddha at Sukhothai (Aidan McRae Thomson/flickr.com)
"Suppose a person were to throw a large boulder into a deep body of water, and a great crowd, gathering and congregating, would honor, praise, and circumambulate with folded hands, saying: 'Rise up, O boulder! Float up, O boulder! Float to the shore, O boulder!'
  
"What do you think? Would that boulder -- because of the honor, praise, and circumambulation of that great crowd -- rise up, float up, or move to the shore?"
 
"No, venerable sir."
  
"So it is with anyone who takes life, takes what is not given, takes sexual liberties, takes the truth in vain (engages in perjury, divisive speech, harsh speech, or idle chitchat), is greedy, bears thoughts of ill-will, and/or holds to wrong views.
   
"Even though a great crowd, gathering and congregating, would honor, praise, and circumambulate with folded hands, saying, 'May this person, at the breakup of the body, after death, reappear in a good destination, on a heavenly plane!' -- nevertheless, at the breakup of the body, after death, that person would reappear destitute in an unfortunate destination, in subhuman worlds, even in hellish worlds."

Saturday, June 23, 2012

What God Didn't Know (sutra)

Wisdom Quarterly based on Walshes* translation of Kevaddha Sutta (DN 11); "God" = Brahma
(Asyasolo/flickr.com)
   
Thus have I heard. Once the Buddha was staying at Nalanda,  in Pavarika’s Mango Grove. And the householder Kevaddha came, bowed, and sat down respectfully to one side. He then said:
   
“Venerable sir, this [City of] Nalanda is rich, prosperous, populous, full of people who have confidence [faith, belief] in the Blessed One.
   
It would be good if the Blessed One were to encourage some monastic disciple to perform supernatural feats and miracles. In this way Nalanda would come to have even more confidence.”
   
The Buddha replied: “Kevaddha, this is not the way I teach Dharma to the monastic disciples, saying: ‘Go, disciples, and perform supernatural feats and miracles for the white-clad lay people!’” [Faithful Buddhists in ancient India wore white when they went to see the Buddha and monastics, which they did weekly on lunar observance days.]
  
2. For a second time Kevaddha said: “Venerable sir, I would not be rude, but I still say: This Nalanda is rich, prosperous… and would come to have even more confidence in the Blessed One.” And the Buddha replied as before.
   
3. When Kevaddha repeated his request a third time, the Buddha said: “Kevaddha, there are three kinds of miracles that I have declared, having realized them through direct insight and experience. What are the three? The miracle of psychic power, the miracle of telepathy, and the miracle of instruction. 
  
Psychic Powers
Greek tele "distant" + patheia "feeling"
4. “What is the miracle of psychic power? Here [within the Buddha’s teaching], Kevaddha, a monastic disciple displays various psychic powers in different ways: The person being one becomes many, being many becomes one. One appears and disappears; one passes through fences, walls, and mountains unhindered as if through air; one sinks into the ground and emerges from it as if it were water; one walks on water without breaking the surface as if on land; one flies cross-legged through the sky like a bird with wings; one even touches and strokes with hand the Sun and Moon, as mighty and powerful as they are (as in “The Fruits of Recluseship” discourse, DN 2, Verse 87). And one travels in the body as far as the Brahma World [or “7th Heaven” known as Parisajja Brahma Deva Loka, Brahmas Retinue”]. Then someone who has confidence and trust sees that monastic doing these things. 
  
5. “That person tells this to someone else who is skeptical and unbelieving saying: ‘It is wonderful, it is marvelous, the great power and skill of that ascetic…’ And that person might say: ‘There is something called the Gandhāra [invisibility] charm. It is by means of this that that monastic becomes many…’
   
“What do you think, Kevaddha, would not a skeptic say that to a believer?” “Yes, venerable sir.” “And that is why, Kevaddha, seeing the danger [inherent] in such miracles, I dislike, reject, and [am] loathe [to use] them. 
   
Telepathy
Siddhartha’s period of severe austerities
6. “And what is the miracle of telepathy? Here, a monastic disciple reads the minds of other beings, of other people, reads their mental states, their thoughts and ponderings, and says: ‘That is how your mind is, that is how it inclines, that is in your heart.’ Then someone who has confidence and trust sees those things being done.
   
7. “One tells this to someone else who is skeptical and unbelieving, saying: ‘It is wonderful, it is marvelous, the great power and skill of that ascetic…’ And that person might say: ‘There is something called the Manika [mind reading jewel] charm. It is by means of this that that monastic can read the minds of others…’ And that is why, seeing the danger of such miracles, I… loathe them. 
   
Miracle of Instruction
8. “And what is the miracle of instruction? Here, Kevaddha, a disciple gives instruction as follows: ‘Consider in this way, don’t consider in that way, give up that, gain this and persevere in it.’ That, Kevaddha, is called the miracle of instruction.
   
9-66. “Again, Kevaddha, a Tathāgata [Wayfarer, Welcome One, Well Gone One] arises in the world, an arhat, a fully-enlightened buddha, endowed with wisdom and conduct, Well-Farer, Knower of the Worlds, incomparable Trainer of Persons to be Tamed, Teacher of Deva Beings and Human Beings, enlightened and blessed. 
   
“He, having realized it by his own super-knowledge, proclaims this world with its devas, māras, and brahmās, its princes, and peoples. He preaches the Dharma, which is lovely in the beginning, the middle, and end, in spirit and letter, and displays the fully-perfected and purified supreme life [of renunciation]. A disciple goes forth and practices the virtues... (as “The Fruits of Recluseship” discourse, DN 2, Verses 41-63).
   
“One guards the sense-doors and attains the [first] four absorptions (jhānas)... (as in DN 2, Verses 64-82); one attains various insights... (DN 2, Verses 83-84); one realizes the Four Noble Truths, the path, and the cessation of the corruptions (DN 2, Verses 85-97), and one knows: ‘[The ultimate goal is accomplished]…There is nothing further here.’ That, Kevaddha, is called the miracle of instruction. 
   
67. “And I, Kevaddha, have experienced these three miracles by my own super-knowledge.
   
“Once, Kevaddha, in this Monastic Order the thought occurred to a certain monastic: ‘I wonder where the four great elements -- earth, water, fire, air [actually the four characteristics of materiality: solidity, cohesion, temperature, motion] -- cease without remainder.’ And that monastic attained such a state of mental concentration [absorption] that the way to the deva-realms appeared.
   
Visiting the Heavens
68. “Then arriving in the [space] Realm of the Devas of the Four Great Sky Kings, that monastic asked those devas [gandharvas, entertainers, messengers]: ‘Friends, where do the four great elements -- earth, water, fire, air -- cease without remainder?’

“At this question the devas in the Realm of the Four Great Sky Kings said: ‘Monastic, we don’t know where the four great elements cease without remainder. But the Four Great Sky Kings [who look over the quadrants of space closest to Earth] are loftier and wiser than we are. They may know where the four great elements cease…’
   
69. “So the monastic went to the Four Great Sky Kings and asked, but they replied: ‘We don’t know, but the Thirty-Three [ruling] devas [who live in Tavatimsa, or the “Realm of the Thirty-Three”] may know…’
   
70. “So the monastic went to the Thirty-Three devas, who replied: ‘We don’t know, but Sakka, ruler of the [Thirty-Three] devas [as well as the Four Great Sky Kings], may know…’
   
71. “Sakka, ruler of the devas, said: ‘The Yāma Realm devas may know.’
   
72. “The Yāma Realm devas said: ‘Suyāma, born among devas, may know…’
   
73. “Suyāma said: ‘The Tusita Realm devas may know…’
  
74. “The Tusita Realm devas said: ‘Santusita, born among devas, may know…’
   
75. “Santusita said: ‘The Nimmānarati Realm devas may know…’
  
76. “The Nimmānarati Realm devas said: ‘Sunimmita, born among devas, may know…’
  
77.“Sunimmita said: ‘The Paranimmita-Vasavatti Realm devas may know…’
   
78. “The Paranimmita-Vasavatti Realm devas said: ‘Vasavatti, born among devas, may know…’
   
79. “Vasavatti said: ‘The devas of Brahmā’s Retinue may know…’
80. “Then that monastic, by the appropriate concentration [absorption], made the way to the Brahmā World appear and went among the devas of Brahmā’s Retinue and asked them. They said: ‘We don’t know. But there is Brahmā, Great Brahmā [Maha Brahma], the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Lord, the Maker and Creator, the Ruler, Appointer and Orderer, Parent of All That Have Been and Shall Be. That Brahma is loftier and wiser than we are and would know where the four great elements cease without remainder.’
  
“And where, friends, is this Great Brahmā now?” 
  
“Monastic, we do not know when, how, or where Brahmā will appear. But when certain signs are seen -- when a light appears and a radiance shines forth -- then Brahmā will appear. Such signs are an indication that Brahma will soon appear.”
  
81. “Then it was not long before Great Brahmā appeared. And that monastic stepped up and said: “Friend, where do the four great elements -- earth, water, fire, air -- cease without remainder?” to which Great Brahmā replied: ‘Monastic, I am Brahmā, Great Brahmā, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Lord, the Maker and Creator, the Ruler, Appointer and Orderer, Parent of All That Have Been and Shall Be.” 
   
82. “A second time the monastic said: ‘Friend, I did not ask you if you are Brahmā, Great Brahmā… I asked you where the four great elements cease without remainder.” And a second time Great Brahmā replied as before. 
   
83. “And a third time the monastic said: ‘Friend, I did not ask you that; I asked where the four great elements -- earth, water, fire, air -- cease without remainder.’
  
“Then, Kevaddha, Great Brahmā took that monastic aside by the arm and said: “Monastic, these devas believe there is nothing Brahmā does not see, does not know, is unaware of. That is why I did not speak in front of them. But, monastic, I don’t know where the four great elements cease without remainder.
  
“And therefore, monastic, you have acted wrongly. You have acted incorrectly by going beyond the Blessed Lord [the Buddha] in search of an answer to this question elsewhere. Now, monastic, you just go to the Blessed Lord and put this question to him, and whatever answer he gives, accept it.’
  
84. “So that monastic, as swiftly as a strong man might flex or unflex his arm, vanished from the Brahmā World and appeared in my presence. He prostrated himself before me, then sat down respectfully to one side, and said: ‘Venerable sir, where do the four great elements -- earth, water, fire, air -- cease without remainder?’
   
85. “I replied: ‘Monastic, once upon a time seafaring merchants, when they set sail on the ocean, took in their ship a land-sighting bird. When they could not see the land themselves, they released the bird. The bird flew to the east, south, west, and north, to the zenith, and to the intermediate points of the compass. If it saw land anywhere, it flew there.
   
“But if it saw no land, it returned to the ship. In the same way, monastic, you have been as far as the Brahmā World searching for an answer to your question and not finding it. And now you come back to me. But, monastic, you should not ask your question in this way: ‘Where do the four great elements -- earth, water, fire, air -- cease without remainder?’
 
“Instead, this is how the question should have been put: 
   
‘Where do earth, water, fire, and air find no footing?
Where are long and short, small and great, fair and foul -- 
Where are “name and form” wholly destroyed? 
And the answer is:
‘Where consciousness is signless, boundless, all-luminous,
That’s where earth, water, fire, and air find no footing,
There both long and short, small and great, fair and foul --
There “name and form” are wholly destroyed.
With the cessation of [the impersonal process of] consciousness this is all destroyed.’”
  
Thus the Buddha spoke, and the householder Kevaddha delighted and rejoiced at his words.
  • *Translator Maurice O’Connell Walshe (1911-1998) was one of the foremost British-born Buddhist and Pali scholars, Vice-President of the Buddhist Society, Chair of the English Sangha Trust, and author of the definitive translation of the Digha Nikaya or Long Discourses of the Buddha.

Sunday, June 17, 2012

Mother and Father (sutra)

John D. Ireland, § 106. "With Brahma" (Itivuttaka 4.7; Iti 109); Wisdom Quarterly
Perhaps the average American family falls short of the ideal explained to Sigala below.

  
Rahula, Yasodhara, and Siddhartha
This was said by the Buddha... "Living with Brahma [the supreme] are those families where, within the home, mother and father are respected by their children. Living with the early devas are those families where, within the home, mother and father are respected by their children. 
   
"Living with the early teachers are those families where, within the home, mother and father are respected by their children. Living with those worthy of veneration are those families where, within the home, mother and father are respected by their children. 
  
"'Brahma,' disciples, is a term for mother and father. 'Early devas' and 'early teachers' and 'those worthy of veneration' are terms for mother and father. For what reason? 
  
"It is because mother and father are very helpful to their children; they take care of them, bring them up, and teach them about the world."
   
Mother and father are called "Brahma,"
"Early teachers," and "worthy of veneration,"
Being compassionate towards
Their family of children.
Thus the wise venerate them,
Pay them due honor,
Provide them with food and drink,
Give them clothing and a bed,
Anoint and bathe them
And also wash their feet.
When one performs such service
For mother and father,
They praise that wise person even here
And hereafter that person rejoices in heaven.


The East: Life Begins with Parents' Care
Excerpt, Dhr. Seven, Wisdom Quarterly translation (Sigalovada Sutta, DN 31)
I. "In five ways, young householder [Sigala], should a child minister to mother and father as the east:
  1. I shall support them, having formerly been supported by them.
  2. I shall fulfill their obligations when they are no longer able to.
  3. I shall keep up the family tradition.
  4. I shall make myself worthy of my inheritance.
  5. I shall, when they depart, make charitable offerings to benefit them.
"In five ways, young householder, do the parents thus ministered to as the east by their child show their compassion:
  1. They restrain you from doing harm.
  2. They encourage you in what is wholesome.
  3. They provide for your education enabling you to become independent.
  4. They offer you appropriate help in selecting the best marriage possible.
  5. They, at the appropriate time, hand over your inheritance.
"In these five ways does a child minister to one’s parents as the east, and the parents show their compassion to that child. Thus is the east honored and upheld by householders and made safe and secure in the way of the nobles." More

Saturday, June 16, 2012

The Buddha's return from Space

Tipitaka.net, Dhammapada 181, edited by Wisdom Quarterly
Higher Buddhist heavens (akasha deva lokas) 20th anniversary Hubble (NASA)
  
SANKASSANAGARA, ancient India - On returning from space, the Realm of the Thirty-Three, the Buddha uttered this verse (181) in reply to Sariputra's welcome. 
  
On one occasion, while at Savatthi, the Buddha performed the "miracle of the pairs" in answer to the challenge of the ascetics of various sects. After this, he went to Tavatimsa. His mother -- who had been reborn in another space realm, Tusita, as the deva Santusita -- also went to Tavatimsa. 
  
There the Buddha met her and expounded the Higher Teachings (Abhidharma) to the devas and the brahmas throughout the three-month Rains Retreat. As a result, Santusita attained the fruition of stream entry along with numerous devas and brahmas
  
Sariputra -- the Buddha's chief male disciple foremost in wisdom -- spent the Rains Retreat at Sankassanagara, 30 yojanas [estimated 210 miles] from Savatthi. While there, regularly instructed by the Buddha, he taught the Abhidharma to the large number of ascetics staying with him. He covered the entire course by the end of the retreat.
   
Towards the end Great Moggallana -- the Buddha's other chief male disciple foremost in psychic powers -- went to Tavatimsa to see the Buddha. He was told the Buddha would return to the human world at Sankassanagara on the full moon day at the end of the retreat. As promised, the Buddha came with his aura's six colored rays shining forth from his body to the city gate during the month of Assayuja as the Moon shone brightly.
   
Butterfly Nebula (NASA/Hubble)
He was accompanied by a large following of devas on one side and a large following of brahmas on the other. A large gathering led by Sariputra welcomed the Buddha as the whole town was lit up.
  
Sariputra was awed by the grandeur and glory of the scene. He reverently approached the Buddha and said, "Venerable sir! We have never seen or even heard of such magnificent and resplendent glory. Indeed, venerable sir, you are loved, respected, and revered by devas, brahmas, and humans alike!"
  
The Buddha replied, "Sariputra, buddhas endowed as they are with unique qualities are truly loved by humans and devas alike." Then the Buddha uttered this verse:

The wise who practice absorbed concentration
and insight meditation [jhana and vipassana]
take delight in the peace of liberation from
sensual pleasures and mental defilements. 
Such wise and mindful ones truly comprehend 
the Four Noble Truths
and are also held dear by the devas.
  
At the end of the discourse the large number of ascetics who were Sariputra's pupils attained full enlightenment (arhatship) and a great many from the congregation attained steam entry (the first stage of enlightenment).