The Holyman and Harlot in Heaven

Seth Auberon, Pat Macpherson, Wisdom Quarterly

Prostitution in Zurich (now.msn.com)

 

Nudity in China (blog.holachina.net)

A holyman lived happily on a peaceful street. One day the empty house across from him was bought. 

 

He stared out of his window at it and before long, seeing many men coming and going, became convinced that it was being used as a brothel.

 

He soon saw a beautiful woman coming to the window staring out across the street at him. 

He became incensed, "She's mocking me! That woman of ill repute has no right to live across from the holy precincts of this temple!" 

By chance that woman died and the holyman died as well. He was eager to see heaven for the dispensing of some karmic justice; the woman was abashed. 

But he was alarmed when he found himself being pulled back to Earth to be reborn, whereas the woman was drawing up to be reborn in some minor paradise in space. 

"Something's gone wrong!" he shouted. "I'm a holyman; she's a wh*re! Why am I being cast away while she advances?!"

Buddhist heavens (Angelo G.I.O./flickr)

A gentle messenger (gandharva) explained that he had been a corrupt man in life, his heart/mind defiled, always condemning others for the faults he thought he detected. And this in spite of the fact that he lived what could have been a peaceful life of spiritual development with the blessing (benefit) of being taken care of as a holyman with time to cultivate spiritual qualities as others worked for their livelihood.

 

That woman, on the other hand, had led a life of hardship and even desperation that led her to resort to what she could do to get by, and nevertheless did not give up hope of one day gaining something better for herself.

One cutting example was shown to the holyman. The messenger recounted that she would frequently come to her window between visitors to a house she felt trapped in. There she would look out across the street in admiration of the temple and the peaceful old holyman in the window looking back at her. 

She wished more than anything that she could live as peacefully as he lived, cared for and contented, rather than being sunk in the mire of her degrading existence.

 

"What had you done?" the messenger asked. "What had you been thinking?" Abashed, the holyman fell back to Earth more humble, less judgmental, full of appreciation that he could again live on a planet only half sunk in mire. 

Instead, what might have come his way had he not lived and cultivated some beautiful karmic impulses (cittas) that enabled him to enjoy another rare opportunity to live on Earth.

"If you want to make GOD* laugh, tell [it] your plans."

*"GOD" here is not "God," the supreme god of various warring religious factions in the world but rather what they be hinting at and crediting their god with, which was understood by ancient Indian seers as that ineffable, impersonal, unimaginable godhead the Brahmin priests called Brahman, which should never be confused with Brahma. GOD in this sense is the all, the interplay of karma and results, the enduring reality behind the transient illusions in life.

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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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Human Barbie voted world's most beautiful

Wisdom Quarterly

India's Kaif in pink at the launch of the Barbie doll she inspired (brit-asian.com)

   

FHM has voted Bollywood actress Katrina Kaif, 27, the world's most beautiful woman, an honor that follows her very own sari-clad Barbie doll debut at the 50th anniversary of the iconic doll in 2009. She has been a reader favorite four four years running as the "sexiest woman alive." According to India Journal Kaif defines "sexy" as not being about her clothes. "The sexiest thing is not trying. For me to wear a cotton sari, be without makeup, and still be desirable is sexy." What skillful karma could have led to her beauty, fame, success, and influence? The Buddha on Beauty

  

Devi and Punk Barbie (friendskorner.com; dailymail.co.uk)

• JUDGING MEN: 26 years of People's sexiest man alive
• Playboy's Hugh Hefner 60 years older than girlfriend
• Cyber war on Iran has just begun
• Alcohol unkind to aging brains
• Sen. Rubio questions NPR while on NPR 
• Sheriff Arpaio: Obama birth certificate is FAKE
• 50 tons of trash hauled from the sea
• Was the Buddha born in Orissa, India?
• Camouflaged pot house found in LA woods
• Understanding the God(less) particle

B.S. Obama's birth certificate is fake (AP)

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The Fruits of Being a Buddhist Recluse

Wisdom Quarterly based on Tipitaka.net ("Fruits of Recluseship," Samannaphala Sutta, DN 2)

WHAT

Monks,  Chiang Mai (HipRoad/flickr.com)

The discourse on the Fruits of Recluseship is the second sutra in the Long Discourses of the Buddha. It gives the background to the fraticidal King Ajatasattu, who became a lay disciple of the Buddha like his father but a little too late.

  

It starts with Ajatasattu in his palace seeking advice from his ministers which wandering ascetic or Brahmin he should visit. Ignoring recommendations from six ministers, the king turned to Jivaka Komarabhacca for advice.

  

Komarabhacca informed Ajatasattu that the Buddha was staying at his mango grove and suggested making a trip there. Ajatasattu set out on his royal mount to meet the Buddha, together with Komarabhacca, and a large number of women on elephants, and a procession of torch-bearing attendants.

  

Later it is revealed that the king had previously spoken to the six recommended ascetics but was not pleased with their teachings.

  

According to the Buddha, King Ajatasattu would have become a stream-winner if not for the hienous crime of killing his father.

   

WHERE
At Komarabhacca's mango grove in Rajagaha, the capital city of Magadha

  

WHEN
On the full moon night of Komudi in the month of Kattika, after Ajatasattu had already usurped his father King Bimbisara as the ruler of Magadha.

  

WHO
The main dialogue is between the Buddha and Ajatasattu. Other personalities mentioned are Queen Vedehi, Prince Udayibhadda, and the six famous ascetics of the Buddha's time.

• King Ajatasattu is the son of Queen Vedehi.
• Prince Udayibhadda is Ajatasattu's newborn son.
• Aggivessana is the family name of Nigantha Nataputta called "Mahavira" (Great Hero), the historical founder of Jainism.

The Six Ascetics

The six contemporaries mentioned are considered representatives of various Indian philosophical movements of the time. They are: Purana Kassapa, Makkhali Gosala (originally Mahavira's student), Ajita Kesakambala, Pakudha Kaccayana, Sancaya Belatthaputta, and Nigantha Nataputta (literally, the "Possessionless-One, Son of Nata," Mahavira). 

  

The sutra opens a window into their individual teachings, as reported by King Ajatasattu to the Buddha. Unfortunately, each of these accounts is very brief.

 

Not all who wander are lost.

  

Respect for Wanderers

This sutra reveals a culture that respected truth seekers who were wandering ascetics (shramanas), that is, spiritual wayfarers. They were an alternative to conventional Brahmin temple priests who held the Vedas as their sacred texts and ultimate authority, much as St. Issa (Jesus) wandered rather than being involved with the temple hierarchy and unquestionable sacred texts like the Talmud (part of Judaism's Bible).

   

The Buddha's India, the Middle Country

An ascetic (recluse, samana or shramana) here refers to any person who gives up family and social relations to go in search of enlightenment, real happiness, answers to life's persistent questions, and liberation from rebirth and suffering.

  

King Ajatasattu, who usurped his powerful father King Bimbisara's position to become the ruler of the most influential area (Magadha) in India at the time, expressed his respect for any recluse, even if the person used to be his servant.

  

WOMEN

Until the Buddha accepted women into his Monastic Order, all female recluses were Jains, since Mahavira had earlier accepted women. Buddhism became the first world religion to elevate women to equal spiritual status and social standing (at least within the Sangha). Jainism never caught on outside of India. However, the sexual equality the Buddha established was eventually subverted: Additional rules (garudhammas) were instituted and backdated as if the Buddha had always intended to subordinate women, which does not make historical sense as explained by Ven. Tathaloka.

  

The Fruits of Recluseship

Novice meditating, Burma (Dvlazar/flickr.com)

The title of the sutra means the fruits (phala) of being a recluse (samana). Those benefits or rewards of leading a monastic life, the completely purified supreme kind of life (brahmacariya).

Basic rewards

When asked about the fruits of Buddhist recluseship, the Buddha explained to these to the king:

1. respect, protection, and provisions from the king and lay people. These were benefits even other wandering ascetics could expect in ancient India with its charitable dana system -- reciprocal benefits of spiritual seekers aided and in turn aiding the people and society.
2. endowment with morality as explained in the "The Net of All-Embracing Views" or Brahmajala Sutra.
3. guarded sense faculties (indriya samvara)
4. mindfulness and clear comprehension (sati-sampajana)
5. contentment (santosa).

Intermediate rewards

Detached from the Five Hindrances, greater benefits arise from the successful practice of meditation:

1. the four material absorptions (jhanas)
2. insight-knowledge (vipassana nyana)
3. advanced spiritual capabilities

Highest rewards

The highest rewards, the ultimate goals of the Buddhist path, is the complete realization of the Four Noble Truths and liberation from samsara -- rebirth and suffering.

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