Smoking weed in front of Buddhist monks

Ashley Wells, CC Liu, Yogi Seven, Wisdom Quarterly

Sanskrit, ganja (medicinal Cannabis sativa)

BODHGAYA, India - "Smoking weed in front of Tibetan monks"? It's not as bad as it sounds. The headline might more correctly read, "Intoxicated Hindu mendicant dancing, ganja in hand, in front of Tibetan lamas at Buddhism's enlightenment grove."

  

The precincts of the Bodhi tree are sacred ground visited by hundreds of thousands of Buddhist pilgrims every year. (It is the most Buddhist town in the world, with authentic temples from every Buddhist land, from stately Japanese zendos (dojos) to a mysterious and fascinating Bhutanese dzong).

  

Sadhus: India's Mystic Holy Men (DH)

But the grove is controlled by Hindu holy men and Indian government officials, not Buddhists. The Maha Bodhi Society has a presence, but the sannyasis and sadhus (Hindu spiritual wanderers) run rampant.

  

Devotional exiled Tibetans travel down from Himalayan Dharamsala, Himalchal Pradesh in the north of the country. Some do 108,000 (yes, one-hundred and eight thousand) prostrations around the Maha Bodhi temple next to the tree, a genetic ancestor of the original enlightenment tree Siddhartha sat under.

Why would a wanderer behave like a madman (pagal) in front of pilgrim monks? Why would a spiritual wanderer go about smoking marijuana or hash? It is the custom of some Hindu ascetic holymen. The lamas could not be too put off since Tibetan Vajrayana Buddhism has a long and storied history of spiritual madmen epitomized in the saintly-sinner figure Milarepa.

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The Dharma in the West

Hookah pipe Buddha ashtray (Raezyx/flickr)

Sure these things happen in the chaotic East. But would anyone dream of firing up a peace pipe in front of Vajrayana lamas? We can't imagine. However, stranger things have happened. Many Tibetan monks (great rinpoches, lamas, even alleged tulkus) are falling. It's not self-immolation of the attention-grabbing sort that's bringing them down. They often explain that they want to "taste" the allure of the West. What was it about America in the 1960s that was so intriguing to the most powerful generation in the world? In "My Dinner With Andre" Andre explained the little Tibetan monk who went off kilter gorging himself on Western excesses. There is the real life story of Chogyam Trungpa Rinpoche, who may have been the source of Andre's account. There are American lamas like Geshe Michael Roach and Lama Surya Das around which swirl rumors and controversies of sexual impropriety.

• Controversial "Buddhist" teachers and groups

So what's a little ganja to those violating other precepts? Monastics are not using or abusing drugs. We are. And we think they would be okay with that. "Let's get Buddha'ed," we say as if that meant let's get high. Medical cannabis abuse is no mild vice -- and it is no way to any kind of enlightenment or transcendent wisdom. It's a circuitous route to here, so some call it an insidious trap. So which is it? It's not Buddhist. Smoke and you, too, can dance in front of Tibetan monks like an addict sadhu in the video above. But instead of owning up to it, one can use euphemisms and claim it's a spiritual endeavor, a Milarepa-like-madman "quest."
  

"Oh, Buddha, to be like you! (Moondoxy)

Were alcohol or intoxicants part of the path, the Buddha would have pointed to them as aids rather than obstacles. Or he would have remained silent on the matter. That he thought them such a serious obstacle that he listed alcohol as a path of doom in the Five Precepts is serious.

Could there be a difference between drugs? Do some serve only to blot out and obtund consciousness rather than to expand it? It is certainly our position at Wisdom Quarterly that some natural substances (DMT, alkaloids, iboga, Amazonian vines that make ayahuasca and natema, etc.) may have some benefits to the awakening of the pineal gland/third eye. But booze and high-THC (low-CBD) weed stocks and caustic synthetic chemicals? Wake up. Reality is better than this or we would advocate making the best of this illusion.

(LINK) The wyrd world far beyond dulled consciousness

• Flouride (Prozac, toothpaste, tap water, etc.) calcifies Pineal Gland

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How to lead a Buddhist life 2: Precepts

Dhr. Seven, Ashley Wells, CC Liu, Amber Dorrian, Wisdom Quarterly (edited from Alankhoo)

Buddha in ancient Siam, Sukhothai, Thailand (JonBauer/flickr.com)

        

(Moonbird/flickr.com)

PART I. Buddhism or the Dharma (the authentic message of the historical Buddha, see Kalama Sutra) is profound and wholesome, for it leads to the highest good.
  
It benefits not only meditators but society. It benefits even those who only, as a result of hearing it, give. The Buddha, having himself experienced and confirmed it, out of compassion taught it in this world.
  
To this day it is freely offered to all, not limited to some special group.
  
Why then does anyone become a monastic with additional precepts? It is only because such a person wants to advance toward the goal more quickly and/or preserve the teaching for others.

FIVE PRECEPTS
The Five Precepts are basic virtue, an expression of our humanity, our wish to get along, our basic goodness. "Original sin" is a Christian concept true to some extent from a Buddhist perspective: No one is actually born "innocent" and karma-free. It may certainly seem that way, staring at a joyous infant without a thought (intention) in its head/heart.
  
But for all that blissful ignorance, babies do not actually come in as "blank slates" (tabla rasas). They are impressionable. They are educable. But they bring karma and karmic tendencies (character as a result of past habits), which is almost a default personality built in previous lives. Still, there is talk of "original goodness," for humans certainly have merit or they would not have been born on this the lowest of the "fortunate" planes of existence.

Indeed, the human plane is the worst world that is still considered a "good and fortunate" place to be reborn. In at least one way, however, it is the best place to be reborn: Here one sees more starkly than anywhere else in the universe pleasure and pain, happiness and suffering, impermanence and the illusion of permanence in almost equal balance.

Animals and ghosts, as a general rule, face many more troubles. And what about that lucky dog who inherited millions from the old millionairess who was his former companion?! (What's a dog going to do with that fortune other than eat out of a nicer bowl?) There are of course exceptions but animals, ghosts (pretas), ogres (yakkhas), titans (asuras), and hellions (narakas) experience far more misery than even the most pathetic human.
   
Moreover, humans have the chance to make merit, which is rare elsewhere.

• Mahayana and Vajrayana Buddhism narrowly speak only of "Six Realms" or Six Paths of Rebirth. The older Theravada remembers that the historical Buddha taught that there are 32 Planes of Existence. The six spoken of most often comprise only one of Three Spheres, the Sensual Sphere, which has a low celestial (space) realm, the human world, and subhuman realms. But there are vastly superior Fine-Material and Immaterial Spheres where radiant devas live.

Merit causes smiles (baconbabble.com)

Buddhism teaches virtue, concentration, and wisdom -- an ethical/moral code that brings peace of mind for the successful development of a systematic meditative practice that brings serenity and insight (concentration and wisdom, samadhi and prajna). Wisdom is founded on profound concentration called "absorption" (jhana), which is based on peace of mind, joy (piti), and happiness (sukha), which are based on virtue.

  

By observing precepts we not only cultivate moral strength (self-restraint) but also help our fellow beings through the highest service. The Five Precepts are:

1. Refraining from taking life
2. Refraining from taking what is not given
3. Refraining from taking sexual liberties (misconduct)
4. Refraining from taking the truth lightly
5. Refraining from taking intoxicants that occasion heedlessness.

These are basic responsibilities or observances all people everywhere wishing for a good future should cultivate and abide by.

As a result of maintaining and bringing them to perfection one will be reborn along three fortunate courses (or corridors leading straight to brahma, deva, and human planes). And one will be able to avoid three unfortunate states (hell, ghost, and animals). One will be able to enjoy many blessings, happiness, and forms of freedom among humans and devas (literally, "shining ones") here, now, and hereafter.
 

1. NOT KILLING 

A fortunate person deliberately avoids killing living creatures -- either by committing the act, getting others to, or approving of acts of killing. Refraining is respecting others' lives.
  

One abandons and avoids depriving living beings of life, which includes bringing about harm to animals. If one were hurt or killed, family and friends would suffer. Harming others is the cause of rebirth in three unfortunate courses of rebirth. The effects of killing harm one over many lives not only the very next life; it is one cause of a short life, ill health, and fear.
  

In observing the first precept, one protects life whenever possible. One cultivates an attitude of loving kindness toward all by wishing that they be happy and free from harm.
 

2. NOT STEALING 

Respecting what belongs to others is refraining from taking what is not given. One abstains from taking by force or fraud. One avoids misusing money and property belonging to the public, the collective, as well as individuals. In a broader sense, the second precept means not evading one’s responsibilities. For example, if an employee is lazy and neglects his/her duties or assigned tasks, that is taking what is not given while not living up to what is expected.

  
In an even broader sense, observing the second precept also means one cultivates the virtue of generosity. One gives to the needy (and even the wanty) as well as the sick because of their need and thereby helps society. One helps the virtuous -- with offers of support for Buddhist monks, nuns, masters, and practitioners -- out of respect for the good they are cultivating.
  
One helps the unvirtuous out of a hope that they be won over to the good by receiving good (that they give up stinginess and stealing by receiving generosity, give up killing by receiving compassion, give up harming by being respected...
   
If one were to hope that they would give these up through more suffering and punishments, one would likely wait a long time: Karma is not so obvious as to teach one that what one engages in now leads to results one meets with right away. Meditation brings about a shorter lag time.

• Most acts (karma) take many lives to ripen, so that it is very unlikely that one will know what one has done. Mystics teach that as one sows (does) one receives (experiences) precisely because it is not obvious. The doer (in this life) is very unlikely to be the receiver (in this life). And when the unwelcome befalls one in the future, one often cannot find a reason why that should be so. One would have to look to previous lives.

Yungang, China (Johntrthome/flickr.com)

As hard as it may be to believe, the strength of our karma is conditioned not only by our intention and the act itself by by WHOM it is done to. The more virtuous the receiver, the much stronger the effects.

Therefore giving to the virtuous (the enlightened), our parents (who provided so much for us however much we may think they left us wanting), teachers, helpers, friends, and well wishers is a great source of merit. Reflecting on the good we receive whether in the form of advice, guidance, kindness, generosity, respect, and so on is also very helpful. The grateful are very rare in the world, whereas the ungrateful are very common.
  

Besides giving material things to the needy and the worthy, Buddhists are encouraged to offer sympathy and encouragement to those who are hurt or discouraged. How? It is said that the best of all gifts is the "Gift of the Dharma" in the form of teachings that encourage virtue, concentration (peace of mind), and wisdom. This is why many Buddhists support the production and distribution of Buddhist books.
  

Greed (a category that includes sensual craving, selfishness, stinginess, indifference towards others' needs, hoarding, craving, discontentedness, etc.) is one of the Three Poisons. It leads to craving, grasping, clinging/attachment...and suffering. The unwelcome (eventual) karmic effects of stealing are poverty, misery, disappointment, and so on. CONTINUED

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How to lead a Buddhist life 1: Poisons

Dhr. Seven, CC Liu, Amber Dorrian, Ashley Wells, Wisdom Quarterly (edited from Alankhoo)

The 14th Dalai Lama admonishes happy Westerners (overgrownpath.com)

  
The fundamental message of Buddhism (of all previous buddhas) was summarized by Shakyamuni in the Dhammapada ("Dharma-path"):

 

To not do any harm,
To cultivate all that's good,
To purify one's mind --
This is the teaching of all buddhas.

 

The instruction is simple, but that does not mean the practice of it is easy. Even a three-year-old child knows this much, but that is not to say that such a child can practice it. Even a 100-year-old can hardly manage to put it into practice in daily life.

VIRTUE

Kwan Yin Bodhisattva (123Chic/flickr.com)

Virtue (sila) is the preliminary stage on the path to enlightenment whether as a disciple (savaka, "hearer") or as a supremely-awakened teacher (buddha). It is a necessary but insufficient condition, a foundation for the concentration (samadhi) and wisdom (prajna) essential for liberation.

  

Virtue in Buddhism is practical, ethical, and based on personally verifiable individual experience in this very life. It is regarded as the one of the best moral codes ever taught in the world, as it avoids extremes on both sides.

What is the criteria of virtue in Buddhism? In one admonition given by the Buddha to his son, the new and very young monk Rahula, an answer is discernible: 

"If there is a deed, Rahula, you wish to do, reflect: 'Is this deed conducive to my harm, to another's harm, or to harm for both?' If so then this is an unprofitable deed leading to suffering when it eventually comes to fruition. From such a deed, wishing to avoid suffering, you should desist.'

"If, however, there is a deed you wish to do, reflect: 'Is this deed neither conducive to my harm, to another's harm, nor to harm for both?' If so this is a profitable deed leading to happiness when it eventually comes to fruition. Such a deed do again and again."

  

So a Buddhist takes into consideration the interests of everyone involved -- oneself, the other, and "both" [the collective or everyone impacted, which includes future generations, animals, unseen beings, and the environment.]

  

To better understand this standard of virtue, one may study the Dhammapada, a collection of Buddhist aphorisms preceded by their origin story. Many other sutras are also very helpful. The most useful to lay Buddhists is the "Advice to Householders" (Sigalovada Sutra), a discourse with additional fragments that form a long sutra explaining the reciprocal duties of everyone in society -- children (like Sigala), parents, teachers, monastics, bosses, workers, servants, and friends. Also see:

• Vyagghapajja Sutra
• Mangala Sutra
• Mutta Sutra
• Parabhara Sutra
• Vassla Sutra
• Dhammika Sutra

THE THREE POISONS

Good (profitable) deeds are essential for one's emancipation. And when the ultimate goal (enlightenment/seeing nirvana) of the supreme life is attained, one transcends both good and bad. Virtue is a means to an end, not an end in itself. It is not that it is pleasing to some deity (though such deities may indeed be pleased by it, having reached their delightful rebirth due to it). It is that it leads to everyone's relief and happiness.
  

There are three "poisons" or unwholesome roots. In Mahayana Buddhism's "Flower Adornment Sutra" states that all detrimental karma created in the past is based on beginningless greed, hatred, and delusion born of body, mouth, and mind.
  
Wishing to no longer do harm but to become helpful and compassionate, one turns around. We have all done harm, and that is nothing to feel bad about. Instead, repenting of past harm, one reforms without wallowing in guilt (which would be a serious form of unskillful mental karma).  Rather than guilt, one lives anew, in the now, becoming a blessing to oneself and others.

  

In the ancient original sutras as well as the later Mahayana Repentance Verse, the distinction between what is "good" (beneficial) and what is "bad" (harmful) is straightforward: It hinges on the intention or motivation from which an action (karma) springs. "Karma" just means action, but the Buddha clarified that what gives karma its direction is intention (cetana). Deeds that are associated with greed/attachment, hatred/aversion (and fear), and/or delusion/ignorance are harmful.

  

These three "poisons" of the heart/mind -- broad categories called greed, hatred, and delusion are called the "Three Poisons" and the "Three Unwholesome Roots." They are the primary source of all suffering by their intrinsic nature. It is for this reason that the Buddha pointed them out to his hearers. It is because the three antidotes -- broad categories called simply nongreed, nonhatred, and nondelusion -- ripen in happiness that he pointed them out and encouraged seekers in that direction. 

Ancient temple complex, Indonesia (LittleMissBigFeet/flickr.com)

  
Ultimately, one does not become attached to either. But in the meantime, the good is helpful (when the real goal is liberation) in all places everywhere -- even in harmful scenarios. For example, it is only because of past good karma that a criminal succeeds in business, not because of the unwholesome business s/he is engaged in now. It is very hard to accurately label anyone "good" or "bad" because prior to full enlightenment, everyone is a mix of both. But not all of it is manifesting its results at the present time. It will.

  

So we may consider ourselves "good" but know that our motives are flawed even as others applaud us. Moreover, we may consider ourselves "bad" forgetting how much good (nonharming) we do everyday. It all stores up and comes to fruition opportunistically. And the one thing almost everyone wishes on his/her dying bed is having racked up a greater store of merit, which follows one into lives to come.

These three -- craving, aversion (including cowardice), and confusion -- create all bad karma. What makes it "bad"? The results, when experienced, are unpleasant, unwelcome, and unwished for. One may think that "Crime doesn't pay." But it does pay for a while, as one exhausts one's store of merit. When it is exhausted and one begins to experience the results of unwholesome karma, it is universally unpleasant and unwelcome.

  

Unskillful karma results in all kinds of unsatisfactoriness, unpleasantness, disappointment, distress, and suffering of all kinds. But this is not due to a strict cause-and-effect relationship. For if it were, everyone would know it and understand it. It is infinitely more complex, a net, a web, an entanglement, a thicket. Nevertheless, many seers discern general laws (axioms). Like begets like, good good and bad bad. We do unto others knowing that that is what will (eventually) come to us. The thought that it will or should come immediately to us is a delusion a wrong view, and that leads to disappointment.

  

The Buddha to come (Snap-shooter/flickr.com)

The law of karma is much more subtle, much more uneven or asymmetrical. The little good we do becomes great; the little harm is magnified. Killing, for instance, is very harmful and is not easily exhausted. It may drag us at the time of death to realms of woe, the return from which is very difficult and uncertain.
  
And even when we return to the human world or better, it may still dog us. In just the same way, a small good grows. It connects to other good and forms the basis of far greater good than it should if karma were "cause and effect." One cause will have many effects, and each of those effects will go on to become a cause.

The Three Poisons are an obstacle, a hindrance, a frustration to attaining merit (a general term for one's store of good karma). So it is something we are wise to abandon by all means. And even if we do not abandon the unwholesome, it is extremely beneficial to cultivate the good. Why else are "bad" people handsome, rich, debonair, cunning (intelligent), and so on? It is not from cultivating harm but rather by misspending it through current choices.

GREED

Greed (sensual desire, craving) is the proximate cause of many offenses. The five greedy or selfish desires are for wealth, sensual enjoyment, fame, eating, and sleeping. 

  

Greed-based desire is endless and can therefore never be satisfied. The lesser the greed we entertain, the happier and more satisfied we are. The best prescription to deal with greed is giving (letting go) for the benefit of others. 

  

HATRED
Hatred (aversion, anger) is another cause of unwholesome karma. When we lose our temper and get angry, we are unhappy while making others miserable as well. The best prescription for calm and patience is kindness and appreciative joy (or again and again reflecting on the harm that arises based on hate).

DELUSION
Delusion (wrong views, ignorance, confusion) means holding persistent beliefs at variance with reality, distortions, perversions, misunderstanding, or simply not knowing any better. The best prescription is mindfulness (not "thinking" but being clearly cognizant of the present moment). It is also very useful to hear the Dharma, investigate it, ask questions, observe, and think (or at least reflect) in an objective manner. It is very useful to avoid or abandon our prejudices, which only hinder our understanding.

 

For instance, if we don't believe in karma (the fruition of deeds long after they are performed in accordance with an impersonal law or principle that is not a judgment by the universe or a god. Instead, we usually commit offenses in line with our mistaken belief or wrong views and much later suffer the natural result. CONTINUED IN PART II

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