Showing posts with label Nagasena. Show all posts
Showing posts with label Nagasena. Show all posts

Sunday, May 19, 2024

Ancient Greeks converted to Buddhism


The Ancient Greeks who converted to Buddhism
(ReligionForBreakfast) Greece is far from the heartland of early Buddhism, which is in parts of modern Afghanistan and Pakistan [ancient Gandhara] and India [Magadha and Bihar].

The historical Buddha
But thanks to the Macedonian Alexander the Great, Hellenistic and Buddhist cultures came into contact in the 4th century BCE, creating a cultural synthesis known as Greco-Buddhism.
  • 00:00 A Greco-Bactrian Buddhist inscription
  • 1:41 The Hellenistic "Far East"
  • 4:10 Pyrrho: a Buddhist for Greece?
  • 7:42 Emperor Ashoka and his Dharma conquest
  • 10:23 King Menander (Milinda): the most famous Greek Buddhist
  • 13:26 Greco-Buddhist art of Gandhara
  • 15:23 Syncretism?
  • 16:44 Nebula! Indie creators being awesome
Select imagery/video supplied by Getty Images and Reuters. Get Nebula using link for 40% off an annual subscription: go.nebula.tv/religionforbreakfast... Watch Archaeology Quest: nebula.tv/videos/realscience...

Join Patreon community: religionforbreakfast One-time donations: paypal.me/religionforbreakfast... Sign-up for mailing list to be notified of online classes: classes.religionforbreakfast....

Tuesday, September 13, 2022

Sutra: Suicide? (SOAD "Chop Suey")

Producer Rick Rubin; System of a Down (SOAD) as reviewed by The Charismatic Voice; T.W. Rhys Davids (trans.) SuttaCentral.net; Dhr. Seven, Seth Auberon (eds.), Wisdom Quarterly

What did the Buddha teach about suicide?
Attanipātanapañha—T.W. Rhys Davids (trans.), The Questions of King Milinda, Book 4: The solving of dilemmas, Chapter 4 (Mil. 5.4.5), "On Suicide" (PTS cs 13 PTS vp Pali 195)
“Venerable Nāgasena, it has been said by the Blessed One: ‘O meditators, a monastic is not to commit suicide. Whosoever does so shall be dealt with according to the dharma.”

“But on the other hand [members of the Monastic Order] say: ‘On whatever subject the Blessed One was addressing the disciples, he always, with various similes, preached to them in order to bring about the destruction of rebirth [life], old age, disease, and death. And whoever overcame rebirth, old age, disease, and death, that person did he honor with the highest praise.”

“Now if the Blessed One said suicide [is wrong and forbidden] that saying of yours must be wrong. But if not then the prohibition of suicide must be wrong. This, too, is a double-edged dilemma now put to you, and you have to solve it” (PTS cs 14).

“O king, the monastic [disciplinary code] rule you quote was laid down by the Blessed One yet the saying you refer to is also true. There is a reason for this, a (PTS vp En 274) reason for which the Blessed One both prohibited [the destruction of life] and also [in another sense] instigated us to [bring about the destruction of rebirth].”

“What, Nāgasena, might that reason be?”

“A good person, O king, perfect in uprightness, is like medicine to humans, an antidote to the poison of unskillful karma. Such a person is like water to people, bringing down the dust and impurities of unskillful dispositions. That person is like a jewel treasure to people, bestowing upon them all attainments in righteousness. That person is like a boat to people, inasmuch as one conveys them to the further shore of the four flooded streams (of lust, separation, delusion, and ignorance). Such a person is like a caravan owner to people, bringing them beyond the sandy desert of rebirth. Such a person is like a mighty rain cloud to people, filling their hearts with satisfaction. Such a person is like a teacher to people, training them in all that is good. Such a person is like a guide to people, pointing out to them the path to ultimate peace. It was in order that so good a person as that, one whose good qualities are so many and various, so immeasurable (PTS vp Pali 196), in order that so great a treasure mine of good things, so full of benefit to all beings, might not be done away with that the Blessed One, O king, out of his mercy towards all living beings, laid down that injunction, when he said: 'O meditators, a monastic is not to commit suicide. Whoever does so shall be dealt with according to the dharma.'

“This is the reason for which the Blessed One prohibited [self-murder]. And it was said, O king (PTS vp En 275)  by the Ven. Elder Kumāra Kassapa, the eloquent, when he was describing to Pāyāsi the Rājanya the other world:

“‘So long as shamans (wandering ascetics or samaṇas) and Brahmins (brahmanas) of uprightness and beauty of character continue to exist — however long that time might be — just so long do they conduct themselves to the advantage and happiness of the great number of people, to the good and gain and benefit of devas and human beings!’” (PTS cs 15)

“And what is the reason for which the Blessed One instigated us [to put an end to rebirth]? Rebirth, O king, is full of pain, and so is old age, and disease, and death. Sorrow is painful, and so is lamentation, and pain, and grief, and despair. Association with the unpleasant is painful, and separation from the pleasant is painful. The death of a mother is painful, or of a father, or a brother, or a sister, or a son [or a sister], or a wife, or of any relative. Painful is the ruin of one’s family, and the suffering of disease, and the loss of wealth, and decline in goodness, and the loss of insight (PTS vp En 276). Painful is the fear produced by despots, or by robbers, or by enemies, or by famine, or by fire, or by flood, or by the tidal wave, or by earthquake, or by crocodiles or alligators. Painful is the fear of possible blame attaching to oneself, or to others, the fear of punishment, the fear of misfortune. Painful is the fear arising from shyness [bashfulness or inhibition due to misconduct] in the presence of assemblies of one’s fellows, painful is anxiety as to one’s means of livelihood, painful the foreboding of death (PTS vp Pali 197).

“Painful are [the punishments inflicted on people accused of crimes], such as being flogged with whips, or with sticks, or with split rods, having one’s hands cut off, or one’s feet, or one’s hands and feet, or one’s ears, or one’s nose, or one’s ears and nose. Painful are [the tortures inflicted on those accused of being traitors] — being subjected to the Gruel Pot (that is, having boiling gruel poured into one’s head from the top of which the skull bone has been removed) — or to the Chank Crown (that is, having the scalp rubbed with gravel till it becomes smooth like a polished shell) — or to the Rāhu’s Mouth (that is, having one’s mouth held open by iron pins, and oil put in it, and a wick lit therein) — or to the Fire Garland or to the Hand Torch (that is, being made a living torch, the whole body, or the arms only, being wrapped up in oily cloths and set on fire) — or to the Snake Strips (that is, being skinned in strips from the neck to the hips so that the skin falls in strips round the legs), or to the Bark Dress (that is, being skinned alive from the neck downwards and having each strip of [PTS vp En 277] skin as soon as it is removed tied to the hair so that these strips form a veil around one) — or to the Spotted Antelope (that is, having one’s knees and elbows tied together and being made to squat on a plate of iron under which a fire is lit) — or to the Flesh-Hooks (that is, being hung up on a row of iron hooks) — or to the Pennies (that is, having bits cut out of the flesh, all over the body, of the size of pennies) — or to the Brine Slits (that is, having cuts made all over one’s body by means of knives or sharp points and then having salt and caustic liquids poured over the wounds) — or to the Bar Turn (that is, being transfixed to the ground by a bar of iron passing through the root of the ear and then being dragged round and round by the leg) — or to the Straw Seat (that is, being so beaten with clubs that [PTS vp En 278] the bones are broken and the body becomes like a heap of straw) — or to be anointed with boiling oil, or to be eaten by dogs, or to be impaled alive, or to be beheaded. Such and such, O king, are the manifold and various pains which a being caught in the whirlpool of births and rebirths has to endure. Just, O king, as the water rained down upon the Himalayan Mountain flows in its course along the Ganges, through and over rocks and pebbles and gravel, whirlpools and eddies and rapids, and the stumps and branches of trees which obstruct and oppose its passage — just so has each being caught in the succession of births and rebirths to endure such and such manifold and various pains. Full of pain, then, is the continual succession of rebirths. A joy is it when that succession ends. And it was in pointing out the advantage of that end, the disaster involved in that succession, that the Blessed One, great king, instigated us to get beyond rebirth, and old age, and disease, and death by the realization of the final end of that succession of rebirths.

“This is the sense, O king, which led the Blessed One to instigate us (to put an end to rebirth).”

“Very good, Nāgasena! Well solved is the puzzle (I put), well set forth are the reasons (you gave). That is so, and I accept it as you say.”

Here ends the problem as to suicide. Source: Mil 5.4.5: Attanipātanapañha—T.W. Rhys Davids (suttacentral.net)

Wednesday, August 5, 2020

Did the Buddha exist? (City of Dhamma)

Isaline B. Horner (trans.), Milindapanha or "Questions of King Milinda" from The Blessed One’s City of Dhamma (Buddhist Publication Society); Dhr. Seven, Ven. Aloka (eds.), Wisdom Quarterly
In the Greek king's court, Bactria (NW India)
King Milinda [ancient Greek King Menander I] approached Venerable Nagasena, greeted him, and sat down at a respectful distance.

King Milinda, anxious to know, hear, remember, see the light of knowledge, break down the lack of knowledge, to find the light of knowledge, to expel the darkness of ignorance, aroused extreme steadfastness and zeal and mindfulness and clear comprehension, and spoke to Ven. Nagasena:

“Revered Nagasena, have you ever seen the Buddha?”

“No, sire.”

“But have your teachers ever seen the Buddha?”

“No, sire.”

“Revered Nagasena, if you have never seen the Buddha, and if your teachers have never seen the Buddha, well then, revered Nagasena, there is no Buddha; the Buddha is not manifested here.”

“But, sire, did those former noble warriors exist who were the forerunners of your noble warrior dynasty?”

“Yes, revered sir; what doubt is there?”

“Have you, sire, ever seen the former noble warriors?”

“No, revered sir.”

“But have those who have instructed you, sire — priests, generals, judges, chief councilors — have these ever seen the former noble warriors?”

Translator Isaline B. Horner
“No, revered sir.”

“But if you, sire, have not seen the former noble warriors and if your instructors have not seen the former noble warriors, where are the former noble warriors?”

“Revered Nagasena, articles of use enjoyed by the former noble warriors are to be seen, that is to say, the white sunshade, the turban, the shoes, the yak-tail fan, the treasure of the sword of state, and the couches of great price. By these we can know and can believe that the former noble warriors existed.”

“Even so, sire, we may also know and believe in this Blessed One. There is this reason according to which we may know and believe that there was this Blessed One. What is the reason? There are, sire, articles of use enjoyed by that Blessed One who knows and sees, the Arhat, the Perfectly Enlightened One, that is to say, the [37 Requisites of Enlightenment]:
  1. Four Foundations of Mindfulness
  2. Four Right Efforts
  3. Four Bases of Psychic Power
  4. Five Spiritual Faculties
  5. Five Powers
  6. Seven Factors of Enlightenment
  7. Noble Eightfold Path [1].
By these the world with its devas knows and believes that there was this Blessed One. For this reason, sire, for this cause, because of this methodical reasoning, because of this inference it should be known that there was this Blessed One.”

“Revered Nagasena, make a simile.”

The Blessed One, Gandhara, Central Asia
“As sire, a city-architect, when he wants to build a city, first looks about for a district that is level, not elevated, not low-lying, free from gravel and stone, secure, irreproachable and delightful, and then when he has made level there what was not level and has had it cleared of stumps of trees and thorns, he might build a city there. It would be fine and regular, well planned, the moats and encircling walls dug deep, the city gates, the watch-towers and the ramparts strong, the crossroads, squares, junctions and the places where three or four roads meet numerous, the main-roads clean, level and even, the bazaar shops well laid out, the city full of parks, pleasances, lakes, lotus pools and wells, adorned with a wide variety of shrines to devas, the whole free from defects. When that city was fully developed, he might go away to another district. Then after a time that city might become rich and prosperous, well stocked with food, secure, successful, happy, without adversity, without accident, crowded with all kinds of people. When these people had seen the city, new, well laid out, without a defect, irreproachable, delightful, they would know by inference: ‘Clever indeed is that city-architect who was the builder of the city.’

“Even so, sire, that Blessed One is without an equal, equal to the unequaled, equal to the matchless ones, unique, incomparable, boundless, immeasurable, of unmeasured special qualities, attained to perfection in special qualities, of infinite steadfastness, infinite incandescence, infinite energy, infinite power, gone to perfection in the powers of a Buddha; having overthrown Mara and his army, burst asunder the net of false views, made ignorance to be cast out and knowledge arise, borne aloft the torch of Dharma; and having attained omniscience, unvanquished and victorious in the battle, he built the City of Dharma.

“In the Blessed One’s City of Dharma the encircling walls are virtue, the moats are conscience, the ramparts over the city gates are knowledge, the watch-towers are energy, the pillars are confidence (conviction), the doorkeepers are mindfulness, the cross roads are the sutras, the places where three or four roads meet is the Higher Doctrine (Abhidhamma), the law-court is the Monastic Discipline (Vinaya), the streetway is the foundations of mindfulness. And in that streetway of the foundations of mindfulness such shops as these are offering goods for sale, that is to say, a flower shop, a perfume shop, a fruit shop, an antidote shop, a medicine shop, a nectar shop, a jewel shop, and a general shop.”

“Revered Nagasena, what is the flower shop of the Buddha, the Blessed One?”

Ancient Buddhist Scrolls from Gandhara (Salomon)
“There are, sire, certain kinds of objective supports for meditation that have been pointed out by that Blessed One who knows and sees, the Arhat, the Perfectly Enlightened One, that is to say, the perception of impermanence, the perception of non-self [the impersonal nature of all things], the perception of the foul, the perception of peril, the perception of abandonment, the perception of dispassion, the perception of cessation, the perception of not delighting in anything in the world, the perception of the impermanence of all formations, mindfulness of breathing; the [sobering] perception of a swollen corpse, the perception of a discolored corpse, the perception of a decomposing corpse, the perception of an oozing corpse, the perception of a corpse gnawed by animals, the perception of a corpse with bones scattered, the perception of a corpse hacked up and scattered, the perception of a corpse still bleeding, the perception of a worm-infested corpse, the perception of a skeleton; the perception of loving-kindness, the perception of compassion, the perception of sympathetic joy, the perception of equanimity; mindfulness of death; mindfulness occupied with the body [2].

“Whoever is anxious to get free from old age and death chooses one of these objective supports for meditation and, with this objective support for meditation, one is freed from lust, freed from hatred, freed from delusion, freed from pride, freed from wrong views; one crosses over samsara [the endless round of rebirth], stems the stream of craving, cleanses away the threefold stain; and when one has abandoned all the defilements and has entered the City of Nirvana that is stainless, dustless, pure, fair, birthless, ageless, deathless, blissful, cooled, and without fear, one sets free one's mind in arhatship [full enlightenment]. This sire, is called the Blessed One’s flower shop.”

“Revered Nagasena, what is the perfume shop of the Buddha, the Blessed One?”

“There are, sire, certain kinds of virtue that have been pointed out by that Blessed One. Anointed with the perfume of this virtue, the Blessed One’s offspring make fragrant and pervade the world with the devas with the perfume of virtue, and they breathe it forth and fill the quarters and the intermediate points and the following winds and the head-winds with it, and when they have suffused the world, they stand firm. And what, sire, are these various kinds of virtue? The morality of going for guidance (sarana), the Five Precepts, the Eight Precepts, and the Ten Precepts, the morality of restraint by the Path to Freedom (Patimokkha) as included in the Five Recitations [3]. This, sire, is called the Blessed One’s perfume shop.”

“Revered Nagasena, what is the fruit shop of the Buddha, the Blessed One?”

“Fruits, sire, have been pointed out by the Blessed One, that is to say, the fruit of stream-entry, the fruit of once-returning, the fruit of nonreturning, the fruit of arhatship, the attainment of the fruit of emptiness, the attainment of the fruit of the signless, the attainment of the fruit of the undirected [4]. Whatever fruit anyone wishes for, one, giving the price of the transaction, buys the fruit one prefers.”

“Revered Nagasena, what is the antidote shop of the Buddha, the Blessed One?”

“Antidotes, sire, have been pointed out by the Blessed One. By means of these antidotes the Blessed One sets free the world with the devas from the poison of the defilements. And what are these antidotes? These Four Noble Truths have been pointed out by the Blessed One, sire, that is to say, the
  1. noble truth of suffering [disappointment, unsatisfactoriness],
  2. the noble truth of the arising of suffering,
  3. the noble truth of the cessation of suffering,
  4. the noble truth of the way leading to the cessation of suffering.
Those who therein are longing for profound knowledge and hear the Dharma of the Four [Ennobling] Truths, they are set free from rebirth, aging, and death, from sorrow, lamentation, pain, grief, and despair. This sire, is called the Blessed One’s antidote shop.”

“Revered Nagasena, what is the medicine shop of the Buddha, the Blessed One?”

“Medicines, sire, have been pointed out by the Blessed One. By means of these medicines the Blessed One cures devas and humans, that is to say, the
  • Four Foundations of Mindfulness
  • Four Right Efforts
  • Four Bases of Psychic Power
  • Five Spiritual Faculties
  • Five Powers
  • Seven Factors of Enlightenment
  • Noble Eightfold Path.
By means of these medicines the Blessed One purges people of wrong views, of wrong aspiration, of wrong speech, of wrong action, of wrong mode of livelihood, of wrong endeavor, of wrong mindfulness, and of wrong concentration; he has an emetic given for the vomiting up of lust, hatred, delusion, pride, false view, doubt, agitation, lethargy and drowsiness, shamelessness and lack of fear of wrongdoing; he has an emetic for the vomiting up of all the defilements. This, sire, is called the Blessed One’s medicine shop.”

“Revered Nagasena, what is the nectar shop of the Buddha, the Blessed One?” More

Thursday, February 15, 2018

Rebirth: reunion, relinking consciousness


Patisandhi (literally, "reunion, relinking") is a Pali Buddhist term for "rebirth," one of the 14 functions of consciousness (viññāna-kicca).

It is a karmic-result consciousness that arises at the moment of conception, that is, with the forming of new life in a mother's womb.

Immediately afterwards it sinks into the subconscious-stream of existence (bhavanga sota). Conditioned thereby, corresponding states of subconsciousness keep arising. So it is really rebirth-consciousness that determines the latent character of a person.
 
"Neither has this [rebirth-] consciousness transmigrated [traveled] from a previous existence to this present existence, nor did it arise without supports/conditions (such as karma, karmic-formations, propensity, object, etc.)

That this consciousness [a future life at the moment of rebirth] has not come from the previous existence to this present existence, yet that it has come into existence by means of conditions included in the previous existence, such as karma and so on, this fact may be illustrated by various things:
 
What is neither the same nor altogether different from its origin? An echo, the light of a lamp, the impression of a seal [that go over to leave its impression without itself being that impression], or the image produced in a mirror [or a camera].

The image of the thing is not the thing itself, but the image could not exist without there being that thing preceding it. So things do not come from nothing, nor are they the same things coming over. 
  • [EDITOR'S NOTE: There is a process, a verb, becoming, rather than a "being" moving through time and space. What we call a "being" is not at all what it seems, for while it seems enduring and eternal, it is actually a radically impermanent impersonal process incapable of finding the satisfaction it searches for in sensual pursuits. In other words, all things being marked by the Three Universal Marks or Characteristics of Existence, are impermanent, unsatisfactory, and impersonal. How could what is impermanent be "self"? How could what is impersonal be "self"? If it is unsatisfactory and ultimately disappointing, why are we clinging to it? It is because of ignorance, that is, failing to see these three universal marks. When the mind/heart sees how radically impermanent all things are, how they are hurtling toward destruction, it lets go and is momentarily freed from the craving, grasping, and clinging that usually obsesses it. Then it is possible to see things as they really are, and this Truth of how they are sets us free. This is the process of enlightenment achieved by practicing meditation on Dependent Origination.]
For just as the resounding of the echo is conditioned by a sound and so on and nowhere has a transmigration [traveling] of sound taken place, it is just so with this consciousness.

Further it is said: "In this continuous process [of impersonal rebirth], no sameness AND no otherness can be found." For if there were full identity (between the different stages) then also milk could never turn into curd. And if there were a complete otherness then curd could never come from milk...

If in a continuity of existence any karmic-result takes place then this karmic-result neither belongs to any other being, nor does it come from any other (karma), because absolute sameness and otherness are excluded here" (The Path of Purification, Vis, XVII 164ff).

Buddhist monks in Ancient Greece/Bactria/Scythia ("Shakya Land"), Central Asia
.
King Menander I Soter = King Milinda.
In the "Questions of the Greek King Milinda" (Milinda Panha) this exchange takes place between a Westerner (King Menander I) and a very wise Buddhist monk (Venerable Nāgasena):
  • "Now, Ven. Nāgasena, the one who is reborn, is he the same as the one who has died, or is he another?"
  • "Neither the same nor another." (Na ca so na ca añño).
  • "Give me an example."
  • "What do you think, O king: are you now, as a grown up, the same you had been as a little, young, tender babe?"
  • "No, venerable sir. Another person was the little, young, tender babe, but quite a different person am I now as a grown-up person."...
  • "Is perhaps in the first part of the night one lamp burning, another one in the middle part, and again another one in the last part of the night?"
  • "No, venerable sir. The light during the whole night depends on one-and-the-same lamp.''
  • "Just so, O king, is the chain of phenomena linked together. One phenomenon arises, another vanishes, yet all are linked together, one after the other, without interruption. In this way one reaches the final state of consciousness neither as the same person nor as another person.''
According to the nature of their rebirth consciousness, beings divide into the following three groups:
  • 1. ahetu-patisandhika: a "being reborn without root-conditions," is a being whose consciousness at the moment of rebirth was not accompanied by any of the three noble root-conditions (greedlessness, hatelessness, undeludedness, see mūla), that is, selflessness, kindness, intelligence. Such beings are found in the four lower [subhuman] worlds (apāya), in which case the function of rebirth is exercised by the class of consciousness listed in Tab. I as No. 56. But if such beings are reborn in the Sensual Sphere as humans, they will be crippled, blind, deaf, mentally deficient, and so on. (Rebirth-consciousness = Tab. I, No. 41).
  • 2. dvihetu (or duhetu)-patisandhika: a "being reborn with only two (noble) root-conditions, that is, greedlessness and hatelessness. (Rebirth-consciousness = Tab. I, Nos. 44, 45, 48 or 49).
  • 3. tihetu-patisandhika: a "being reborn with three (noble) root-conditions." Such a being can be found only among humans. (Rebirth-consciousness = Tab. I, Nos. 42, 43, 46, or 47) and higher celestial [deva] beings.
On these three types of rebirth, see Atthasālini Tr. 11, 354 - 379. (Appendix: patisandhika). In the sutras, the terms for "rebirth" are chiefly:
  • punabbhava, "renewed existence," and
  • abhinibbatti, "arising," or
  • both combined as punabbhavābhinibbatti. (Appendix: patisandhi).
Suggested reading
  • The Path of Purification (Vis.M. XVII, 133f, 164f, 189f, 289f; Vis.M. XIX, 22f.)
  • Karma and Rebirth by Ven. Nyanatiloka Thera (Wheel No. 9, BPS.lk)
  • The Case for Rebirth by Francis Story (Wheel No. 12/13)
  • Survival and Karma in Buddhist Perspective by K. N. Jayatilleke (Wheel 141/143)
  • Rebirth Explained by V. F. Gunaratna (Wheel 167/169)

Wednesday, July 27, 2016

The Path to Enlightenment (sutra)

Isaline B. Horner (trans. and see also Olendzki), "A Question (Solved by) Inference" (excerpt) (Milinda Panha 5) edited by Dhr. Seven, Amber Larson, Crystal Quintero, Wisdom Quarterly
Two Buddhist novices revere the Buddha with candles, Burma (Notjustnut/flickr).
.
King Milinda on ancient Greek coin
Then [the ancient Greek] King Milinda [the Pali name of history's King Menander I] approached the Buddhist sage Venerable Nagasena [from Kashmir], greeted him, and sat down at a respectful distance.

King Milinda, anxious to know, anxious to hear, anxious to remember, anxious to see the light of knowledge, anxious to break down the lack of knowledge, anxious to find the light of knowledge, anxious to expel the darkness of ignorance, aroused extreme steadfastness and zeal and mindfulness and clear comprehension, then spoke thus to Ven. Nagasena:

"Revered Nagasena, have you ever seen the Buddha?"

"No, sire."

"But have your teachers ever seen the Buddha?"

"No, sire."

"Revered Nagasena, if you have never seen the Buddha, and if your teachers have never seen the Buddha then, revered Nagasena, there is no Buddha; the Buddha is not manifested here."

"But, sire, did those former noble warriors [members of the kshatriya caste] exist who were the forerunners of your noble warrior dynasty?"
 
"Yes, revered sir. What doubt is there?"
 
"Have you, sire, ever seen the former noble warriors?"

"No, revered sir."

"But have those who have instructed you, sire -- chaplains [Brahmin priests], generals, judges, chief counselors -- have these ever seen the former noble warriors?"

"No, revered sir."

"But if you, sire, have not seen the former noble warriors and if your instructors have not seen the former noble warriors, where are the former noble warriors?"
 
"Revered Nagasena, articles of use enjoyed by the former noble warriors are to be seen, such as the white sunshade, the turban, the shoes, the yak-tail fan, the treasure of the sword of state, and the couches of great price. By these we can know and can believe that the former noble warriors existed."
 
"Even so, sire, we may also know and believe in this Blessed One. There is this reason according to which we may know and believe that there was this Blessed One. What is the reason?

"There are, sire, articles of use enjoyed by that Blessed One who knows and sees, the Arhat, the Supremely Enlightened One, which is to say [the 37 Requisites of Enlightenment]:
  1. the Four Foundations of Mindfulness
  2. the Four Right Efforts
  3. the Four Bases of Psychic Power
  4. the Five Spiritual Faculties
  5. the Five Powers
  6. the Seven Factors of Enlightenment
  7. the Noble Eightfold Path.
"By these the world with its devas knows and believes that there was this Blessed One. For this reason, sire, for this cause, because of this method, because of this inference it should be known that there was this Blessed One."

"Revered Nagasena, make a simile."

Greek King Milinda (Menander I) meets with Buddhist monks to ask questions (W)
.
"As sire, a city-architect, when he wants to build a city, first looks about for a district that is level, not elevated, not low-lying, free from gravel and stone, secure, irreproachable and delightful, and then when he has made level there what was not level and has had it cleared of stumps of trees and thorns, he might build a city there.

"It would be fine and regular, well planned, the moats and encircling walls dug deep, the city gates, the watch-towers and the ramparts strong, the crossroads, squares, junctions and the places where three or four roads meet numerous, the main-roads clean, level and even, the bazaar shops well laid out, the city full of parks, gardens, lakes, lotus pools and wells, adorned with a wide variety of shrines to devas, the whole free from defects.

"When that city was fully developed, he might go away to another district. Then after a time that city might become rich and prosperous, well stocked with food, secure, successful, happy, without adversity, without accident, crowded with all kinds of people. When these people had seen the city, new, well laid out, without a defect, irreproachable, delightful, they would know by inference: 'Clever indeed is that city-architect who was the builder of the city.'
 
"Even so, sire, that Blessed One is without equal, equal to the unequaled, equal to the matchless ones, unique, incomparable, boundless, immeasurable, of unmeasured special qualities, attained to perfection in special qualities, of infinite steadfastness, infinite incandescence, infinite energy, infinite power, gone to perfection in the powers of a buddha; having overthrown Mara and his army, burst asunder the net of false views, made ignorance to be cast out and knowledge arise, borne aloft the torch of Dharma; and having attained omniscience, unvanquished and victorious in the battle, he built the City of Dharma.
 
The Buddha's teachings are very interesting and deep (Anek Suwannaphoom/flickr).
.
"In the Blessed One's City of Dharma the encircling walls are morality, the moats are conscience, the ramparts over the city gates are knowledge, the watch-towers are energy, the pillars are confidence (faith), the door-keepers are mindfulness, the crossroads are the sutras, the places where three or four roads meet is the 'Higher Doctrine' (Abhidharma), the law court is the "Code of Monastic Discipline" (Vinaya), the streetway is the foundation of mindfulness.

"And in that streetway of the [Four] Foundations of Mindfulness such shops as these are offering goods for sale:
  • a flower shop
  • a perfume shop
  • a fruit shop
  • an antidote shop
  • a medicine shop
  • a nectar shop
  • a jewel shop
  • a general shop."
"Revered Nagasena, what is the flower shop of the Buddha, the Blessed One?"
 
"There are, sire, certain kinds of objective supports for meditation that have been pointed out by that Blessed One who knows and sees, the Arhat, the Supremely Enlightened One:

"[There is] the perception of impermanence, the perception of non-self, the perception of the foul, the perception of peril, the perception of abandonment, the perception of dispassion, the perception of cessation, the perception of not delighting in anything in the world, the perception of the impermanence of all formations, mindfulness of breathing;

"[Furthermore, for the sake of liberating one from conceit and clinging to the body] the perception of a swollen corpse, the perception of a discolored corpse, the perception of a decomposing corpse, the perception of a fissured corpse, the perception of a corpse gnawed by animals, the perception of a corpse with bones scattered, the perception of a corpse hacked up and scattered, the perception of a corpse still bleeding, the perception of a worm-infested corpse, the perception of a skeleton;

"[Furthermore, for the sake of emancipating one from all limits] the perception of loving-kindness, the perception of compassion, the perception of sympathetic joy, the perception of equanimity;

"Furthermore, for the sake of freeing one from attachment to this illusion of safety and security in our present state] mindfulness of death; mindfulness regarding the body.
  • It is interesting to note that no attempt is made here to drag in the systematized Theravada schema of the 40 meditation subjects (used in the Path of Purification or Visuddhi-Magga and the Commentaries).
Intro to Buddhism (Shalu Sharma)
"Whoever is anxious to gain freedom from old age and death chooses one of these objective supports for meditation and, with this objective support for meditation, one is freed from lust, freed from hatred, freed from delusion, freed from pride, freed from false views.

"One crosses over the Wheel of Life and Death (samsara, which is often compared to a perilous sea or flood), stems the stream of craving, cleanses away the threefold stain; and when one has abandoned all defilements and has entered the City of Nirvana that is stainless, dustless, pure, fair, birthless, ageless, deathless, blissful, cooled, and without fear, one sets free one's mind in enlightenment (arhatship). This sire, is called the Blessed One's flower shop."
 
"Revered Nagasena, what is the perfume shop of the Buddha, the Blessed One?" More

The author, a student and practitioner of Buddhism for 19 years, shares how he changed his eating habits, improved his health, and lost weight by using various meditation practices. These meditation techniques, in conjunction with research, helped him to curb cravings and attachment to SAD, the “standard American diet.” What's it was like going from a heavy intake of animal products to a vegan diet? This book explores the role of eating meat, dairy, fish, and eggs in relation to the Five Precepts on ethical behavior as well as myths and stories non-vegan and non-vegetarian Buddhists tell themselves sanctioning them to eat as they always have.

Sunday, May 29, 2016

Buddhism on "beauty" (beauty tips)

Ashley Wells (ed.), Wisdom Quarterly (UPDATE); Dr. Esta Kronberg (EstaKronbergMD.com), etc.
The beautiful Maitreya Buddha in the Himalayas of Ladakh, India (Atishayphotography)
The Western scientific study of beauty has resulted in parameters such as facial symmetry, signs of health, youthfulness (newly nubile), and markers of "genetic fitness" or signs of an ability to bear healthy children (filebuzz.com). What did the Buddha have to offer?

It is often said that, "Beauty is only skin deep." Fine. How does one get that kind of beauty?

There would seem to be five routes to it:
  1. Develop your personality so much that it overshadows any deficit in the looks department
  2. plastic surgery
  3. wash, scrub, and smile a lot
  4. or do what the Buddha suggested
"What is the cause of beauty?" the Buddha was asked. He answered. While Wisdom Quarterly does not advocate surgery, the other methods are powerful and available to all. Here's a look at Numbers 4 and 5:
 
Krishna the "all attractive" and Radha, Hindu deva-avatars

12 Most Embarrassing Beauty Questions — Answered
WebMD Feature from Redbook Magazine by Amy M. Keller
When the normal bacteria on your feet interact with moisture trapped in your socks and shoes, they emit stinky sulfurous byproducts, says Dr. Doris J. Day, MD, an assistant professor of dermatology at New York University.

1. What causes foot odor?
The fix: Since dry feet equals odor-free feet, wear absorbent cotton socks with shoes made from breathable materials, like canvas and leather, and sprinkle Zeasorb — an over-the-counter drying powder — into your shoes every morning. Three nights a week, pour a pot of tea made with several regular (not herbal) tea bags into a basin, then soak your feet for five to 10 minutes. The tannic acid in tea temporarily inhibits sweat production. See your doctor if your feet are also red, swollen or scaly to make sure a bacterial or fungal infection isn't causing the smell.

2. Why does my breath smell despite constant brushing?
Although brushing will help prevent cavities (so don't stop scrubbing), it can only mask bad breath, since the problem really lies within your throat and tongue, not your teeth. When the bacteria in your mouth lose access to oxygen (which can happen when you use alcohol-based mouthwashes, take certain prescription medications for depression or high blood pressure or simply sit with your mouth shut for a long time), they emit smelly sulfur compounds, says Harold Katz, D.D.S., founder of The California Breath Clinic in Los Angeles; this is the same principle at work with foot odor. Eating garlic and onion also makes your breath stink because they contain — surprise — those same sulfur compounds.

The fix: Contrary to popular belief, a tongue scraper won't banish bad breath — sulfur compounds cannot be removed manually. Instead, keep your mouth oxygenated by drinking water throughout the day and using an over-the-counter oral rinse with chlorine dioxide in both the AM and the PM to neutralize sulfur compounds. Chewing on oxygen-rich vegetables, like parsley and celery, or eating chlorophyll caps, and an alkaline (as opposed to acid-forming) diet can also diminish odors. If these tricks don't work, see your dentist.

3. I've started to sweat through my blouses. Should I be worried?
Most likely there's nothing to fear, says Dr. Joseph L. Jorizzo, MD, chairperson of dermatology at Wake Forest University School of Medicine in Winston-Salem, NC. You probably just have a benign, hereditary tendency toward excessive sweating that can crop up at any age. But see your doctor to rule out an overactive thyroid, a low blood-sugar level, and a number of other problems that can cause continual heavy sweating.

The fix: Before bed, towel-dry your armpits and apply a small amount of common baking soda. Wash the solution off in the A.M. and apply safe antiperspirant. Repeat nightly. Still not satisfied? Ask your doctor about Botox injections - one treatment ($800 to $1,500) can paralyze sweat glands for six months to a year.

4. Every time I shave, I get a bumpy rash along my bikini line — what's causing it?
A too-close shave or waxing can make hairs split and loop around just under the surface of the skin. As these off-kilter hairs grow, they push up against your skin, causing inflammation and redness, says Dr. Lawrence Moy, MD, chief of dermatology at Harbor-UCLA Medical Center.

The fix: Put down your loofah; dermatologists now agree that rubbing the bumps to free trapped hairs will only make the problem worse. Instead, apply an OTC acetylsalicylic acid (a.k.a. aspirin) solution twice a day for two to seven days to gently exfoliate the top layer of your skin. (Try Soft Cell.) Once you shed this layer, the looped hairs will be able to poke through. A cortisone injection, administered by your dermatologist, will decrease inflammation in bigger bumps. If ingrown hairs are a persistent problem, you may want to consider laser treatment, which damages the hair follicles and prevents hair growth. You'll need about three treatments (each around $350) followed by a touch-up every six months to a year.

5. I've heard that spider veins are hereditary. My mom doesn't have them, so why do I?
Genetics isn't the only cause of these unsightly blue veins. Pregnancy and trauma to the leg (like bumping into something) can bring them on, says Dr. Esta Kronberg, MD (estakronbergmd.com), a Houston, TX, dermatologist.

The fix: Though vitamin K cream has been touted by some as the next big thing in spider-vein treatment (possibly because of its ability to constrict blood vessels, which supposedly makes veins less visible), there's no way the molecules in the cream can penetrate the skin on your legs and be absorbed into your veins, says Jorizzo. The best option — with 95% of patients seeing improvement after one to three treatments (up to $300 per treatment, per leg) — is still sclerotherapy, tiny injections of saline solution, which irritates veins and causes them to swell shut.

6. Are the bumps on my butt and on the backs of my arms pimples?
No. They're actually called keratosis pilaris — the cause is unknown, but some claim that it's a hereditary condition.

The fix: You can soften and help slough off bumps by rubbing them with a mixture of equal parts petroleum jelly and either water or cold cream. If that doesn't work, prescription Retin-A probably will, but it can irritate the surrounding skin. A better alternative: prescription LactiCare-HC Lotion 2 1/2%, which contains lactic acid to dissolve dead skin cells and hydrocortisone to soothe any acid-induced irritation. Rub lotion onto bumps twice a day until they clear up.
 
Ancient Egyptian beauty was very well developed (touregypt.com).

7. What's causing my toenail fungus?
Toenail fungus is actually athlete's foot (often picked up from shared showers or borrowed shoes) that has spread into your toenails.

The fix: The most effective treatment is a prescription antifungal pill like Lamisil or Sporanox, but be warned: These treatments are only 70 to 80 percent effective at best, and even when they work it takes nearly a year and a half for the toenail to fully grow out, says Day. Prevent a recurrence by wearing shower slippers every time you rinse off at the gym and by not borrowing shoes.

8. Why do my teeth look so dingy?
Smoking and excessive consumption of dark beverages (like coffee, tea, soda and red wine) are the main causes of stained teeth, says Lana Rozenberg, D.D.S., founder of the Rozenberg Dental Day Spa in New York City.

The fix: As with clothing stains, the longer discolorations remain on your teeth, the harder they are to remove — so keep up those twice-a-year dental visits. You can lighten your teeth several shades with a whitening toothpaste that contains carbamide peroxide, but use it only once a day to avoid drying out gum tissue. (Try peroxide toothpaste.) Floss treated with the whitening agent silica has also been proven to polish away stains, which often form between teeth.

For more dramatic results, your dentist can bleach your teeth up to eight shades brighter with a highly concentrated peroxide gel administered via laser ($800 to $1,500) or in a custom-fitted mouthpiece ($600 to $1,000) that you wear an hour a day for about 10 days, says Rozenberg. (Though drugstore bleaching kits are much less expensive, they aren't quite as effective — the gel isn't as strong, and since the mouthpieces aren't created specifically for you, the gel can drip out of them and inflame your gums.)

9. Why do I have stretch marks?
You may suspect that the marks on your tummy, thighs or hips were caused by pregnancy or significant weight fluctuations. What you may not know, though, is that hormonal changes that occur during normal growth spurts can also cause your skin to stretch and scar, says Dr. Lawrence Moy, MD Red marks appear when your skin stretches and thins so much that you can see your blood flowing through the skin's thinned outer layers, says Dr. Joseph L. Jorizzo, MD. When your skin stretches minimally or the stretched skin is thick, white marks result.

The fix: No treatment is guaranteed to remove stretch marks, but you can make them less noticeable. Try twice-daily applications of OTC Striae Stretch Mark Creme — several studies have confirmed that it can reduce red or white marks in about four weeks. Or ask your doctor about laser therapy ($450 to $700 per treatment), which can tone down the brightness of recently acquired red marks, or microdermabrasion ($50 to $150 per session), which can diminish the appearance of white marks.

10. Could there be a serious underlying cause for excess facial hair?
If you fight your follicles on a daily basis or sprout lots of hairs on your chin, see your doctor. Polycystic ovarian syndrome (a disorder characterized by high levels of male hormones) or an adrenal gland problem could be to blame. If you're moderately hairy (you tidy up your brows or upper-lip area once a month), you've probably just got your genes to thank.

The fix: Vaniqa — a new, odorless prescription cream — has recently been approved by the FDA to decrease light to heavy hair growth anywhere on the face ($50 for a two-month supply). Though it doesn't yield immediate results (you'll need to keep using your regular hair-removal methods at first), the cream blocks one of the enzymes responsible for hair growth, gradually slowing it down as long as you continue to use it, says Dr. Ken Washenik, MD, director of dermatopharmacology at New York University School of Medicine. For those who don't respond to Vaniqa, six laser hair treatments ($150 each) can significantly decrease hair growth for months. A monthly electrolysis session for up to a year ($60 to $100 each) can remove hair permanently.
 
11. Why is my face so shiny?
If you are also losing hair and have stopped getting your period, a hormonal imbalance could be the culprit, and you should see your doctor. If not, your skin is just oversensitive to your male hormones (we all have them) — and this is triggering the production of excess oil. Another possibility: a too-harsh cleansing routine (some of you have written to us saying you use rubbing alcohol to nix shine!). Many derms believe that alcohol-based toners and gritty scrubs can overdry and irritate your skin and make it produce extra oil to compensate, says Dr. Doris J. Day, MD.

The fix: Your best bet is to regulate oil without overdrying your skin. So in the morning, wash your face with an oil-free lotion cleanser, then rub on an alcohol-free toner. (Try Cetaphil Daily Facial Cleanser for Normal to Oily Skin and Bath & Body Works Bio Face Oil-Control Facial Toner.) Top with the OTC oil-absorbing gel Clinac OC. Sop up shiny spots throughout the day with blotting papers. (Try Hard Candy Shiny Sheets.) Repeat your A.M. routine — minus the gel — before bed. If you continue to shine, ask your dermatologist about Retin-A Micro. Less irritating than regular Retin-A, this prescription cream was created to treat acne but has also been proven effective against oiliness.

12. What causes hand warts?
The human papilloma virus (HPV) is responsible for warts — but to get them you have to be both genetically predisposed and in close contact with an infected person, says Dr. Doris J. Day, MD.

The fix: With a clean nail file, gently slough off the top layers of your warts daily to remove dead skin, says Day. (Do not use this nail file for anything but wart removal.) Then rub on over-the-counter Occlusal HP — its highly concentrated salicylic acid dissolves warts. If warts remain after several months, consult your dermatologist about other remedies, including laser therapy and liquid nitrogen treatments. Despite treatment, however, warts can come back. A warning: Be careful when engaging in sexual activity — though it's unlikely, hand warts can spread to your (or your partner's) genitals.
The Buddha on Beauty
The Buddha was regarded by all as extraordinarily attractive and regal — golden skin, blue eyes, curly black hair, straight white teeth, a flawless complexion, and very comely features. He explained these as the karmic result of countless virtuous lives spent fulfilling the perfections (paramitas) as a bodhisattva (a "being bent on enlightenment").
 
Pleasant things to be gained by skillful karma
Wisdom Quarterly edit (AN 5.43) "Five things are desirable, agreeable, welcome, pleasant, yet hard to obtain in the world. What are those five?
  1. Long life...
  2. beauty...
  3. pleasure...
  4. status...
  5. rebirth in heaven.
"However, I tell you, these five things are not to be obtained by prayer or vows [bargaining with a God or other supernatural entity]. If they were to be obtained in this way, who would not have them?
 
"It is not fitting for a follower of the noble ones [who followed this Teaching], who desires beauty to pray or attempt to bargain for it, or to delight in doing so. Instead, a disciple of the noble ones who desires beauty should follow a path of practice leading to beauty. In so doing, one will attain it, either human or divine [in this world or in a world to come]..."
 
(The same advice is is given for long life, pleasure, status, and rebirth in heaven).
 
The European concept of a pantheon of gods stems directly from the influence of Indian cosmologies, particularly Buddhist, which spoke frequently of devas (earthbound and celestial beauties) sporting about with many of the characteristics of humans — beauty, jealousy, envy, lust, megalomania, and so on. Whether they saw devas or only imagined how beautiful they were from the reports of rishis ("seers"), it greatly influenced their art. Here in "The Birth of Venus" a deva is "spontaneously-born" (born without the mediation of parents).

.
The Cause of Beauty
A Greek king (King Menander, known as Milinda) asked a Buddhist scholar-monk (Ven. Nagasena) expert in the Buddha's Teaching:

"Why is it, revered Nagasena, that all people are not alike, but some are short-lived and some long-lived, some sickly and some healthy, some ugly and some beautiful, some without influence and some of great power, some poor and some wealthy, some low born and some high born, some stupid and some wise?"
 
Ven. Nagasena replied: "Why is it that all vegetables are not alike, but some sour, and some salty, some pungent, some acid, and some astringent, some sweet?"
 
"I fancy, reverend sir, that it is because they come from different kinds of seeds."
 
"Just so, great king, are the differences you have mentioned among humans to be explained. For it has been said by the Buddha that 'Beings, O Brahmin, have each their own karma, are inheritors of karma, belong to the tribe of their karma, are relatives of karma, have each their karma as their protecting overlord. It is karma that divides them up into low and high and the like divisions" (edited from Rhys Davis, 1969 translation of the "Questions of King Menander," Milindapanha 1:100).
 
The secret, then, is that karma separates the beautiful from the ugly. What karma in particular? Patience and kindness having been willed and performed, frequently practiced, made a habit, and anger and harshness abandoned. The Buddha elsewhere went into greater detail.

The Cause of Inequality
Perplexed by the seemingly inexplicable and apparent disparity that exists among humans, a young truth-seeker named Subha approached the Buddha and questioned him regarding it:
 
"Venerable sir, what is the reason, what is the cause that we find among humans the short-lived and the long-lived, the diseased and the healthy, the ugly (dubbannā) and the beautiful (vannavantā), the powerless and the powerful, the poor and the rich, the low-born and the high-born, the ignorant and the wise?
 
The Buddha explained: "All living beings have actions (karma) as their own, their inheritance, their congenital cause, their kinsman, their refuge. It is karma that differentiates beings into low and high states" (budsas.org).
 
Then he explained the causes of such differences in accordance with the law of karma, that certain causes bring about certain causes separated by time:

"...If one is wrathful and irritable, is agitated by trivial words, gives vent to anger, ill-will, and resentment, that person, as a result of irritability, when reborn among humans, will become ugly.
 
"If one is not wrathful nor irritable, is not agitated even by a torrent of abuse, does not give vent to anger, ill-will, and resentment, that person, as a result of amiability, when reborn among humans, will become beautiful.
  • [And so on, with each quality rooted in karma, our present and former actions, that have the power to ripen at some time in the future when the opportunity presents itself.]
Certainly we are born with hereditary characteristics. At the same time we possess certain innate abilities that science cannot adequately account for. To our parents we are indebted for the gross sperm and ovum that form the nucleus of the cell...

There are genetic potential remains dormant until it is vitalized by the [environment, i.e., by] karmic energy needed for the production of the fetus. Karma, now and in the future, is therefore the indispensable cause...

The End of Craving for Beauty
The Pali canon delineates a chain of events: From one's craving (taṇhā) arises attachment, then possessiveness, then defensiveness from which can arise lies, arguments, and conflicts (An Introduction to Buddhism: Teachings, History and Practices, Peter Harvey, 2013, Cambridge Univ. Press).

The Buddhist solution to the problem of craving and wishing is the third noble truth, the cessation of suffering. That cessation comes from the quenching of craving, which is the destruction of craving ("thirst"). The problem is that what we usually desire is unsatisfactory without us realizing it, namely, sensual pleasures, eternal existence when we are pleased or fearful, and non-existence (annihilation) when things don't go our way.
 
When we have right effort, when we have zest for the one thing that yields satisfaction (nirvana, the "unconditioned element"), then desire is not an obstacle to enlightenment but something that can hasten its elimination.
 
In the Pali canon, Craving (Taṇhā) is at times personified as one of Death's three daughters (Māra-dhītā), alongside Aversion (Arati) and Passion (Rāga) (Monier-Williams, Monier (1899, 1964), A Sanskrit-English Dictionary, London: Oxford Univ. Press).

Thus, for instance, in the Samyutta Nikaya's Māra-saṃyutta, the Buddha's victory over Death is symbolically complete after Death's "three daughters" fail to entice him:
 
They had come to him glittering with beauty —
Taṇhā, Arati, and Rāga —
But the Teacher swept them away right there
As the wind, a fallen cotton tuft.
 
If karma, which is free, does not suit readers, here are some more costly beauty tips: