Alan Watts, what's the meaning of it all?

Dalai Lama, is Buddhism any different?

(DalaiLama.com) What makes Buddhism different from every other religion in the world?

(Venerable Gotami) Western Buddhist nun talks about the Kalama Sutta on what to not believe

Are we guilty of 'magical thinking'?

(Theory of Samsara) Are we guilty of "magical thinking"? Well, awakening (enlightenment) isn't some kind of "blessing"

• Dalai Lama: Why 'praying' for peace to God [has never and] will never work #fypシ 

Self? YOU do not exist: Alan Watts

But, but, if egolessness (anattā) is true then

wouldn't that mean Nothing Else Matters?

Trump’s Project 2025? (School House Rock)

(Kravits) "The Project 2025 Song" (with lyrics in text section)

Trump’s Project 2025: School House Rock

Truth-challenged Trump lies about Project 2025

(The Tony Michaels Podcast) "The Project 2025 Song" was written, animated, and performed by Jason Kravits. Produced and mixed by Sean Dixon with Jason Kravits on guitar, Sean Dixon on drums and bass, Christopher Walz on banjo, and Brian O’Neill on second banjo.

(Jimmy Kimmel Live) Schoolhouse Rock – "I’m Just a Lie"

No more kings (after this final settler colonial project we can call USA

(TennesseeJed93) School House Rock: "No More Kings"

(Saturday Night Live) How a Bill Does Not Become a Law? (SNL)

Kravits: Eternal gratitude to these intrepid researchers who shared the burden of reading the entire Project 2025 doc so I wouldn't have to: Doug Bost, Hershel Graubard, Whitney Byrn, Dave T. Koenig, Lynn Filusch, Bill Forth, Tracy Sallows, Stephen Lay, Jennifer Mendenhall, Spencer Aste, Julie Pearl, Mary Tucker, Kristina Erikson, Jill Siroty, Jane Beard, Melinda Buckley, Joel H. Jones, Betsy Zajko, Elizabeth McFadden, Joe Musemici, Geneva Carr, Linda Rose Payne, Brendan Murray, and other fine friends who wish to remain anonymous. Special thanks as well to: Elizabeth Dement, Mary Tucker, Dan O’Shannon, Mort Milder, Joel Jones, Doug and Carolyn Bost, Amy Engelhart and Jeff Ward. And to all the folks who created the music and visuals for the original Schoolhouse Rock videos on ABC.

• Kravits, "The Project 2025 Song!" YouTube (via The Tony Michaels Podcast, 9/14/24); School House Rock; SNL; Eds., Wisdom Quarterly

What is 'Right Action' in Eightfold Path?

Presence versus presents

Like right speech, there is a very simple way to think about right action: It is action (karma, conduct, deeds of mind, speech, and body, behavior) that gives rise to peace and happiness in self and others.

In the same way, right action is simply right intention as applied to action.

The Buddha provides useful practical guidelines. He defined right action as abstinence from three things: killing, stealing, and sexual misconduct [1].

The combination of right speech and right action gives rise to a set of guidelines that the Buddha recommends for ethical and wholesome behavior called the Five Precepts [2]. These Five Precepts form the center of ethics and morality in Buddhism.

The precepts apply to monastics and lay practitioners.  The Five Precepts are:

1. To abstain from killing
2. To abstain from stealing
3. To abstain from sexual misconduct
4. To abstain from bearing false witness
5. To abstain from intoxicants that occasion heedlessness.

Hey, Bean, is our radio show right speech? - FU!

The first three precepts are the practice of "right action." The fourth item, right speech, is so important that the Buddha named it as a precept of its own. The first four precepts might seem obvious while the fifth precept may surprise some

In one sutra delivered to a large group of monastics and laypeople, the Buddha explained the purpose of abstinence from intoxicants in this verse:

Because of intoxication

foolish people do harmful deeds,

and they make other heedless folk do such deeds.

One should avoid this basis of demerit,

delightful to fools, causing madness and delusion [3].

Wake and bake, Bro. Let's go to Goenka's and smoke out to be able to sit better. Huh huh huh

.

Shut up, you hor. I'm drunk! I'll knock you out.

In modern terms we avoid intoxicants because intoxication makes people do very harmful things.  However, beyond that, there is a deeper reason for this precept. That is the keen awareness in Buddhism of the close interrelationship between the mind, behavior, and suffering. For this reason, keeping the mind unclouded and uncompromised is an essential part of Buddhist practice.

There is a beautiful way to look at these ancient (pre-Buddhist) Five Precepts, and that is as gifts. The Buddha considers observing the Five Precepts a way of giving five great gifts to ourselves and others.

By observing the precepts, he says, “the noble disciple gives to an immeasurable number of beings freedom from fear, enmity, and affliction. One in turn enjoys immeasurable freedom from fear, enmity, and affliction” [4].

In that spirit, modern Buddhist teachers emphasize the active aspects of the precepts. Each precept is a call to refrain from harmful actions and also an opportunity to practice beautiful qualities.

The great Vietnamese Zen Master Thich Nhat Hanh, for example, lovingly encouraged one to use

1. the first precept (abstaining from killing) as an opportunity to practice compassion,
2. the second precept (abstaining from stealing) as an opportunity to practice generosity,
3. the third precept (abstaining from sexual misconduct) as an opportunity to practice true love,
4. the fourth precept (abstaining from lying) as an opportunity to practice loving speech and deep listening, and
5. the fifth precept (abstaining from intoxication) as an opportunity to practice nourishment and healing [5].

In other words, the Five Precepts are an opportunity for beautiful living.

But wait, there’s more. The Five Precepts are the core of virtue (sila), and virtue is a gift that keeps on giving. For laypeople, the Buddha lists five benefits of being virtuous:

1. A virtuous person does not lose wealth because of heedlessness.
2. A virtuous person gains a good reputation.
3. A virtuous person approaches any assembly confident and composed.
4. A virtuous person dies unconfused.
5. A virtuous person, after death, is reborn in a good destination [6].
6. For those reasons, the Buddha declares a lay person who possess the five precepts as one who dwells in self-confidence [7].

Do as I say, not as I do. And don't talk back!

Students of religion may be tempted to equate the Five Precepts with “moralistic strictures,” standards of conduct set for people by God. However, being nontheistic, there is no such thing as moralistic strictures in Buddhism, given that there is no God to impose anything upon us.

Instead, the reason we practice virtue in Buddhism is because virtue is highly conducive to our own happiness and good fortune, our progress and contentment here and now.

Western Buddhist monk and author Ajahn Munindo has a beautiful way of putting it. Paraphrasing the Buddha, he states:

“It is wisdom that enables

letting go of a lesser happiness

in pursuit of a happiness

which is greater” [8].

In Buddhism, the practice of virtue is precisely that, having the wisdom to let go of the lesser happiness of nonvirtuous indulgence for the greater bliss of blamelessness and confidence, and as you shall see later, the even greater bliss coming from compassion, samadhi (profound stillness in meditation), and nirvana.

• ACTIVITY: Reflect on this post with Angela

REFERENCES

1. Saṃyutta Nikāya 45.8.
2. Pali term: pañca-sīla.
3. Dhammika Sutta (Sutta Nipāta 2.14).
4. Aṅguttara Nikāya 8.39.
5. Thich Nhat Hanh’s Five Mindfulness Trainings on (learnreligions.com/thich-nhat-hanhs-five-mindfulness-trainings-449601).
6. Aṅguttara Nikāya 5.213.
7. Aṅguttara Nikāya 5.171.
8. This is Ajahn Munindo’s rendering of Dhammapada Verse 290, which reads, “If by renouncing a lesser happiness one may realize a greater happiness, let the wise person renounce the lesser, having regard for the greater.”

• Chade-Meng Tan, Buddhism for All (buddhism.net), Dec. 24, 2023, featured image by Colin Goh; edited by Seth Auberon, Ashley Wells (eds.), Wisdom Quarterly

What is right-wing Project 2025?

Law school grad breaks down Project 2025's plan for the U.S.

(NowThis Impact) July 13, 2024: Bottom line: Project 2025 aims to move the U.S. "to a more far-right, Christian nationalist state’" — and here’s how (via darilynmonrosee on Instagram).

(Honest Trailers) Review of anti-Trump film Civil War which assassinates him

• Civil War, Explained: What the movie is really trying to say

Sign up for newsletter KnowThis to get the biggest stories of the day delivered straight to inbox: https://go.nowth.is/knowthis_youtube. Subscribe to NowThis Impact: https://go.nowth.is/Impact_Subscribe.

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NowThis is a premier media outlet providing all the content needed to stay up to date. NT is delivering all that is needed to know straight to social feeds. NT lives where viewers live.

Terrence Howard, Joe Rogan, and rebuttal

Explaining √2 comments, other theories

Joe Rogan #2152 - Terrence Howard

(PowerfulJRE) May 18, 2024: Terrence Howard is an actor of stage and screen lauded for his work in "Crash," "Iron Man," "Empire," and "Shirley," as well as a musician and researcher in the fields of logic and engineering. terryslynchpins.com

Top chemist responds to these statements

Terrence Howard explains his √2 comments and other theories

(JRE Clips) May 18, 2024: JRE #2152 w/Terrence Howard YouTube: • Joe Rogan Experience #2152 - Terrence...Joe Rogan Experience #2152 - Terrence... JRE on Spotify: open.spotify.com/show/4rOoJ6E...

• Sheldon S., Seth Auberon (eds.), Wisdom Quarterly

Native elder explains solar eclipses

Native American (Navajo) beliefs about the eclipse

(Navajo Traditional Teachings) April 1, 2024: This video of the elder's explanation is made free by our wonderful Warrior Producers (producers.navajotraditionalte...).

In our traditional Native (Indigenous, First Nations) ways the full solar eclipse is a very reverent time. It is a time for reflection, rebirth, new life, and new understanding.

An eclipse is called the Death of the Sun. During this time traditionally people sit indoors and refrain from eating and drinking [just as Hindus in India will do]. Some would pray or sing traditional songs.

Navajo "myths," who can believe superstitions?

Traditionally, Navajo (Diné) people would not look at the eclipse. They were told they could get sick or go blind. Nowadays people look and celebrate.

While our Diné do not expect people to observe the same traditions it would still be a good time to be reverent and focus on a rebirth and new life.

Warrior Producers, get exclusive video here: producers.navajotraditionalte... Learn about Wally’s traditional necklace: producers.navajotraditionalte... Get free eBook: 7 Days of Navajo Traditional Teachings at (navajotraditionalteachings.co...).

Website: navajotraditionalteachings.com. Join email list: navajotraditionalteachings.co... Shop (Trading Post) navajotraditionalteachings.co...

• Self-Publishing School | Contact | Schedule a Call
• Wally, Navajo Traditional Teachings, 4/1/24; Xochitl, Ashley Wells (eds.), Wisdom Quarterly

The Buddha on pleasure (sutra)

Oh, now I get it! Now Buddhism makes sense! The Buddha really did awaken to the utmost!

.

(SN 36.2) Pleasure

Dhr. Seven (based on Bhikkhu Bodhi translation), Ashley Wells (ed.), Wisdom Quarterly

[This is the Sukha Sutra, the discourse on happiness, joy, eustress, delight. The Buddha taught:]

“Meditators, there are three feelings. What are the three? There is pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. These are the three feelings.”

Whether it be pleasant or painful

Along with the neither-painful-nor-pleasant,

Both the internal and the external,

Whatever kind of feeling there is:

Having known, “This is disappointing,

Perishable, disintegrating,”

Having touched and touched them, seeing their fall,

One loses one’s passion for [and addiction to] them.

COMMENTARY

Dhr. Seven, Wisdom Quarterly edited by Ashley Wells

Well, why in the world would anyone ever want to become dispassionate toward pleasant feeling, or stop hating painful feeling, or stop being disinterested in (bored with) neutral feeling?

It is on account of pleasure (sukha) and pleasant feelings of all kinds (sights, sounds, scents, savors, sensations, or semblances in the mind based on these five) that craving (tanha) and greed (lobha) arises. And as soon as it arises, suffering (dukkha) co-arises. So there is a hidden danger in responding to pleasant feeling (sense stimuli) with desire, lust, pining, hankering, clinging, obsession, addiction, and craving.

It is on account of these that one acts (creates karma of mind, speech, and body), and it is on account of karma (deeds) that one creates this entire mass of suffering: rebirth, painful karmic results (vipaka and phala, resultants and fruits).

It is on account of hating pain or unpleasant feelings (dukkha) of all kinds that aversion (dosa) arises. And as soon as it arises, suffering co-arises. So there is another hidden danger in responding to unpleasant feeling (sense stimuli) with aversion (whether it manifests as hate or fear, the urge to destroy the source of pain or to run away from it).

It is on account of these that one acts, and it is on account of karma (actions) that one creates this entire mass of suffering: rebirth, painful karmic results.

It is on account of [reacting or responding with] confusion, indifference, indolence, or boredom toward neutral feelings of all kinds (those many things that inspire neither sukha nor dukkha) that boredom arises. And as soon as it arises, suffering co-arises. [Who likes boredom?] So there is a third hidden danger in responding to neutral feeling (sense stimuli) with boredom and indifference (whether it manifests as sleepiness, lethargy, sloth, torpor, inaction, negligence, or distraction).

It is on account of these that one conducts oneself, and it is on account karma (conduct, behavior, intentions) that one creates this entire mass of suffering: rebirth, painful karmic results.

So one could say, it is because of feeling (sensations or sensory stimulation and emotions, which are mental formations or sankharas that seem to be reactions to things based on our history and the cognitive labels we apply to ideas and sensory information) that we react. A reaction is an action, that is to say, is karma. Karma keeps this wheel turning. We grasp and cling, in search of ever fresh pleasant sensations, meeting all sorts of trouble (dukkha) along the way. Trouble (dukkha) goads us. We're constantly running from unpleasant and inert (neutral, bland, boring) stimuli, seeking out excitement and pleasure.

That's about seven good reasons to want to become dispassionate toward craving and go in search of peace. Moreover, there are much better pleasures than sensuality can provide. There's one form of pleasure one should not fear, as it is not based on carnal desires. It is called piti or rapture, bliss, zest, a kind of happiness arising from the temporary purification of the mind/heart through absorption (jhana).

Meditative absorption gets a bad rap because even the wandering ascetic Siddhartha feared it, avoided it, and on account of his foolishness could not attain enlightenment. He could not purify his heart/mind. He should have "followed his bliss." Instead, he pursued self-mortification, tapas or severe "austerities" to burn off impurities and blame and deprive the body as if it (rebirth and craving) were the body's fault.

The body was not to blame. It had been the mind all along. On the verge of starvation and exhaustion, he accepted food and gave up severe fasting. He gave up trying to punish his body to enlightenment via penance the way so many "saints" had pursued it. And he came upon the Middle Way, avoiding the two extremes of hedonism and pleasure and self-mortification and pain.

The female donor Sujata and her maid saved him, gave him food, restored him to health. And he set off on his great quest again, this time with a healthy body and a clear mind. And he pondered all that he had put himself through. Spontaneously, he remembered a very dee meditation he at the age of 7 once had. He had spontaneously entered the first absorption at that time when left under the shade of a tree as the Scythians/Sakas/Shakyians were enjoying a planting festival.

His meditation had not been going particularly well. And he remembered that bliss, that piti that arises in the first and second absorptions. He questioned himself why he had feared this sort of pleasure -- given that it was not tied to sensuality and not associated with unwholesome states. And he wondered, "Maybe this is the way to enlightenment." An inner knowing or intuition called back to him that it was. So he pursued it.

He had spontaneous entered that absorption as a child because for so many past lives he had been a wandering ascetic, a mendicant, a meditator. And for so many past lives, he had enjoyed the karmic results of having mastered those absorptions. That karma had led him to heaven many time, to kingship in many worlds, to abundance and riches, beauty and strong faculties. Here he was still enjoying those good results as a handsome, strong, capable young man, age of about 35.

He had renounced his riches, his influence, his palaces, his beautiful and devoted wife, his royal parents and friends, family, and subjects. He had set off on a quest to provide for them all this one thing that could nowhere in the world be found: the end of all suffering.

No longer fearing that pleasure, that rapture, that bliss of meditative absorption, he pursued those progressive states of samadhi (stillness and mental coherence, superconsciousness brought about by purification of the mind/heart).

Then entering them, emerging, mastering, and moving on to more subtle and sublime states, he emerged and turned his mind to the question, Why do we suffer. Knowledge arose, wisdom arose, light arose. That knowledge could be condensed into the profound technical term Dependent Origination. This term should not be slighted. It is deep and profound and made it possible for Siddhartha to go from an ordinary, uninstructed worldling to an arhat, a fully enlightened person. And what's more than that, a supremely enlightened teacher or samma-sam-buddha. For he had over aeons developed the karma that gave him the capacity to teach what he himself had realized.

The turning point was that he took that samadhi, which many others have, and added to it what no one else had: a fourfold setting up of mindfulness. That is to say, he took that temporarily purified mind and applied it, in general, to the question, "Why is there suffering?" and, in specific, to the answer by way of Dependent Origination.

Briefly stated, "When this is, that comes to be. When this is not, that does not come to be." All things are dependently origination. That is, all things depend on conditions and constituents for their existence and do not exist without them. (The mind-blowing fact is that they do not even exist with them because when the constituents of a thing are present and arranged in a functional manner, the "thing" seems to arise. But all there actually is is that assemblage of constituents, not something new. Why? It is because all things are impersonal. All things are impermanent, just a temporary arrangement of those constituents which are not the thing but without which the thing -- or the illusion of the thing -- does not arise. All things are unsatisfactory, disappointing, painful, full of hidden danger, like a lure. For example, when a "wheel" is present, what is really there? Spokes, a hub, a tire, wood, a peg, and so on. When all of the constituents are arranged, "wheel" arises, that is, it originates. It comes into existence. Where is the "wheel" in these things? It is nowhere to be found. Those things are empty of a wheel.

Another example: When "flame" arises, on what conditions and constituents does it rely? Heat, fuel, a wick or catalyzing agent, oxygen, and a mysterious process of combustion. When these five are present, the illusion of "flame" arises. Where is the flame? In the conditions and constituents, apart from them? Neither. It is not in them, and it does not exist apart from them. What arose was an illusion that seemed to be a new thing. But it was just those five things, like the whole being more than the sum of its parts.

We can take anything apart (analyze it) and see the same thing: Dependent Origination. This thing, this illusion, is dependent on those things. When this (these things) is, that (illusion) comes to be. This is all very nice and interesting and accounts for all things in the world. But who cares?

I care. You care. But what we care about more is us, ourselves, our individual consciousness, our ego, our self, personality, our existence, our "soul." What conditions and constituents are there that give rise to the illusion of "self" (of an eternal soul going through all this)?

There are five. They are form, feeling, perception, mental formations, and consciousness. When these are present, "self" arises. And with the self, all those feelings, all that identification, all that karma, all that rebirth, all those results of karma, and of that entire mass of suffering arises. This is completely unacceptable.

Fortunately, we don't have to believe it. We have to find the "self." Go find yourself. Where should I look? Look for self in the body, this form. Whatever form one takes, where is the self in it? Well, I'm not the body. Aha, then I must be feelings! Of course, I am this feeling and that feeling, and all the past feelings and all the future feelings... Well, that doesn't make much sense. I must be the perceptions. No, I am my intentions, my emotions, my history, my cognitive labels, these mental formations. No, well, that doesn't make sense either. AHA, I am the Feeler. I am the Perceiver. I am the formless in Form. I am these Formations. I am (OM!) Consciousness itself!!! The only problem is, consciousness is not a noun so much as a verb.

It is not a thing quite like other things. It is, and when investigated this becomes clear, an empty process, an impersonal process, a stream of cittas and cetasikas, mind-moments and mental concomitants. Well, okay, I'm not consciousness, because what is consciousness without formations, perceptions, feelings, and form? No, on second thought, I am that I am. Which I am? This one. No, that one. Here I am, wasn't I?

What Siddhartha saw that put him on the path to enlightenment and nirvana (unending peace and happiness) was that this "self" is dependently originated just like everything else in this reality, in this universe, in this multiverse, in these dimensions, in these worlds exalted and abysmal.

But what was he looking for? He didn't start off "looking for himself," though that's what he found. He was looking for an answer to the question, "Why do we suffer and what is the end of all suffering?" How does one bring that about, the end of all pain, grief, loss, annoyance, the not getting what we want, the getting what we don't want, the ultimate disappointment in all things, the lack of fulfillment, the never being satisfied? All of that stuff is called dukkha.

Me no want dukkha. How me get not-dukkha? By understanding Dependent Origination, it all became clear. And with it, the illusion fell away. And with its falling away, the reality was laid bare. And the mind/heart shrank back, let go, became disillusioned and dispassionate toward all formations. And he was free. Siddhartha was now the Buddha. He would soon be able to teach and lead others to this realization and to enlightenment and to a glimpse of nirvana. Now, one should know, there are two nirvanas. They are the same, of course, but they are differentiated as "nirvana with remainder" and "nirvana without remainder." What remains? Once one has touch nirvana, there is no falling back.

One has entered the stream that leads inevitably and invariably to the consummation, to the end of ALL suffering of any and every kind, to nirvana.

But though one has realized it here-and-now, there is some residual to deal with. This body (form) still exists. This mind (feeling, perception, mental formations, consciousness) still exists -- only now one does not take it to be a "self" to cling to. One no longer clings to the Five Things (heaps, aggregates) as a self.

What is suffering?

Suffering is an illusion, too, one based on causes, conditions, and constituents. It is real, insofar as any dependently originated thing is, but it does not apply to anyone.

By identifying with the Five Aggregates clung to as "self," those very aggregates were suffering. When the illusion is dispelled, there is no one for the suffering to cling to.

By letting go, wisdom arises and wisdom cuts off the illusion of an ongoing self wandering endlessly through samsara, that self that is the One True I, the Higher Self, the Ultimate Myself, the Eternal Soul, the Personality, the I am that I am, the Doer, the Watcher, the Recipient of the Results of Karma, the conceit, the pride, the clinging to ephemeral things like form (assemblages of the Four Great Elements or characteristics of materiality manifesting as particles called kalapas, which a purified and still mind, a coherent and concentrated heart, can directly see) and mind.

That is no "self," that body composed of these secondary manifestations of those primary elements (maha dhatus). That is no self, that feeling (pleasant, unpleasant, or neutral) arising based on causes and conditions, that perception, those formations, that consciousness.

So, yeah, you know, if one could become disillusioned and dispassionate toward feeling, it would be good to do so. If only there were a way! There is. That is condensed as the Ennobling Eightfold Path, which is a very general outline. A more detailed outline would be the 37 Requisites of Enlightenment, all those "things pertaining to awakening" from this illusion. They are listed in seven groupings. (Wow, this seven sure pops up a lot, does it not?) But to sum it up more briefly and still very usefully, one should come to know just one thing: Dependent Origination.

Why? Because if one understood this and its 12 causal links, one would never again become confused as to why suffering arises and what it is that, first having come to be, gives rise to this suffering. One would be like the Buddha was on that day under that other tree, the Bodhi tree. And one begins by getting under a tree, in the shade, absorbing the mind into a single object of awareness then taking that awareness to three other things (for a fourfold setting up of mindfulness).

A final word to clarify something no one seems to understand: Why did the Buddha single out craving, desire or literally "thirst" (tanha) as the lynchpin to all this unraveling? You know how everyone, including Lisa Simpson, thinks "desire is bad" and "the Buddha wants us to not desire"? That is inaccurate and very misleading no matter how many times and places one seems to see that in the sutras.

When he was reviewing the causal links of suffering, how this whole mess started, he saw a general starting point (ignorance) but no specific starting point. It wasn't as if one day there wasn't ignorance and then the next moment there was, and this was a Big Bang that gave rise to everything. That's how it sounds, that's how it reads, that's how teachers say it, but it isn't correct.

It's all an illusion, and illusion is dependent on ignorance, it's true, but the 12 causal links are set in this functional relationship to one another. When this is, that comes to be. With the ending of this, that ends. So it should theoretically be possible to pull out any of the pins or Jenga pieces and bring this whole painful game down. But that's not easily done. The Buddha looked and looked and realized that of all these 12, the easiest to pull is desire (tanha).

If one can pull that, the whole structure resulting in suffering falls apart. So he taught beings (devas and humans) to start there. That's workable. That's doable. If we could, if you can, forget getting rid of desire. Keep it. Cling to it. Trust in it. Never mind it. Instead, focus on ignorance. Pull that one. Get rid of that one...no, no, but we can't. That's not doable. We can't just go from ignorant to unignorant. It's too much of a jump. We can't just go from any piece of the puzzle to bring suffering down. But we can with desire. That one's doable. That we could do something about.

What can we do about it? We can read the short sutra that started this exegesis, this rant, this Dharma talk, this whatever it is. In it the Buddha says, as translated by Ven. Sujato:

“Me[ditator]s, there are these three feelings. What three? Pleasant, painful, and neutral feeling. These are the three feelings.

Whatever is felt

internally and externally—

whether pleasure or pain

as well as what’s neutral—

having known this as suffering,

deceptive, falling apart,

one sees them vanish

as they’re experienced again and again:

that’s how to be free of desire for them.”

• Saṁyutta Nikāya, "The Connected Discourses," on the subject of feeling (sensation, touch)
• SN 36.2: Sukha Sutta—Bhikkhu Bodhi (suttacentral.net)
• Linked Discourses (36.2 1) with verses, "Pleasure"

Alas, it was all for naught, to give such a long commentary only probably confuses the matter. The mind/heart that is not temporarily purified cannot hope to awaken to the Truth in an instant of reading or hearing, no matter how intellectualized the Dharma is, distilled down to many important points. People want simple, particularly modern Americans raised on a diet of assumptions and thinking we know. So forget all that and let's listen to magic words of the Buddha that frequently gave rise to enlightenment on the spot. This is called ānupubbī-kathā (Ven. Nyanaponika) or:

"Gradual Instruction"

The historical Buddha

It is a progressive delivery of those things pertinent to a sudden awakening. (And, no, it's not the apocryphal Heart Sutra). It is what the Buddha said when it was necessary to first prepare the listener's mind heart) before speaking on the advanced teaching of the Four Ennobling Truths.

• ["Noble" means "enlightened," and "ennobling" means "what gets one to the noble state."]

The magic passage (e.g., D. 3; D 14; M. 56) runs as follows:

"Then the Blessed One gave the person a gradual instruction. That is to say, he spoke on letting go (giving, sharing, generosity, dāna), on virtuous conduct (sīla), and on rebirth in the heavens (sagga). He explained the peril, the vanity, and the depravity of sensual pleasures, and the advantage of letting go.

"When the Blessed One perceived that the listener's mind was prepared, pliant, free from obstacles, elevated, and lucid, he then explained that exalted teaching particular to the Buddhas (buddhānam sāmukkamsikā desanā), that is: suffering (disappointment), its cause, its cessation, and the path leading to its cessation."

Explanation of Lunar Observance Sutra: Q&A

Ven. Kantasilo (trans.), Uposatha Sila, written by Somdet Phra Buddhaghosacariya (Ñanavara Thera) (accesstoinsight.org); Dhr. Seven, Amber Larson (eds.), Wisdom Quarterly

Explanation of the Uposatha Discourse: Questions and Answers

• Contents
• Preface
• Translator's Foreword
• Foreword to the Second Edition
• Uposatha Sutta: Eight Precept Lunar Observance (Sabbath)
• Explanation of the Uposatha Sutta: Questions and Answers
• Glossary
• Notes
• Preface

The Buddha in Sukhothai, ancient Thailand

[NOTE: The uposatha ("sabbath" or "fasting day lunar observance") is based on the phases of the moon (new moon, quarter moon, half moon, full moon, each a week apart), using the universal sky calendar everyone can see to divide time on earth before literacy and numeracy, paper and phones did it for us. It is special because practitioners undertake Eight Precepts. What are they, and how are they upheld? It did not begin with the Buddha, but he revived the tradition, recommended it, and explained it in detail. Here are those explanations.]

• What does the word Uposatha mean?

It means the day of observance (by fasting from noon until the next and taking on the Eight Precepts rather than the usual five).

• What are the Eight Precepts of Uposatha in brief?

The Eight Precepts are to 

1. refrain from killing
2. refrain from stealing
3. refrain from sexual intercourse
4. refrain from false speech
5. refrain from intoxicants.
6. refrain from eating food from noon to the following morning
7. refrain from singing, dancing, watching entertainments, and to refrain from using ornaments, cosmetics, and perfumes
8. refrain from sitting or lying on large or luxurious seats and beds.

• Is this discourse similar in meaning to the paccavekkhana which lay Buddhist chant every dhammassavana day in the afternoon?

Yes. When one knows the meaning of what is being chanted, and at the time of chanting concentrates on the meaning, it will make one's mind calm and wholesome and be of great benefit. Perhaps this practice will lead the practitioner to a momentary release from the Five Hindrances (tadangapahana).

• Can this be considered as practicing sila-anussati (reflection on virtue)?

Yes.

• Briefly, how many ways are there of breaking the Eight Lunar Observance Precepts?

There are two ways, by body and by speech. In all of the eight, if one breaks a precept, then it is done bodily. If one orders another to do so, then the precept is broken through speech.

Not that this (speech) must be accompanied by intention before the precept is broken, but this is true for the first and second precepts only.

For the third to the eighth precept, even if one asks another to do so, one does not break the precept.

Breaking a precept through one's own effort is known as sahatthikapayoga. The ordering of another to behave in a way that breaks a precept is called anattikapayoga.

Thus, one who is careful and does not stray from the precepts is known as a "virtuous person." The wise say that sila (virtue, morality, wholesome conduct, merit = keeping precepts) is an instrument by which body and speech can be purified.

It is a way to vanquish the coarse defilements, which appear through body and speech.

• Considering all of the Lunar Observance precepts, (in going against them) how many faults are there and what are they?

The first is called lokavajja [2], or worldly fault, which lay Buddhists should avoid. The second is called paññativajja.

Whether people observe the precepts or not, when they do something that goes against any of the first Five Precepts, it is known as lokavajja. It will be a personal loss and will be something the world condemns (lokavajja).

As for the other three precepts, if they are broken it is called paññativajja. This occurs when one intends to break the rule. If there is no intention to break the rule, then no fault results.

• How many types of peril (in breaking the precepts) are there, and what are they?

There are two types, causing peril (vera) and not causing peril.

The breaking of any of the first five precepts brings about peril for the breaker. That is to say, the fruit of such actions will follow one, resulting in, for example, a short life. In the breaking of any of the other three precepts, there is no peril.

• In the first precept it is stated that one has laid down clubs and weapons. What does this mean?

It simply means that one has given up the taking of life and that one is not a killer. For example, if killing is done with instruments (weapons), if a person lays down or throws away those instruments, then the killing does not take place.

According to this discourse, weapons are of two types, dull and sharp. If the instrument is blunt, then it would come under the category of "club." If the instrument is sharp, it comes under the "sword" category. There is such a wide range of instruments used for killing, but in brief there are two types, sharp and unsharp.

The fifth precept deals with intoxicants (sura and meraya).

• How many types of intoxicants are there, and what are they?

There are ten types of intoxicants, five sura and five meraya. Alcohol (sura, brew, beer, rotgut, etc.)

1. made from flour
2. made from sweets
3. made from rice
4. made from yeast
5. made from a combination of ingredients

and fermented (meraya)

1. made from flowers
2. made from fruit
3. made from honey
4. made from sugarcane
5. made from a combination of ingredients.

• In the fifth precept, no mention is made of drugs such as opium and marijuana [mushrooms, LSD, heroin, cocaine, DMT, Ecstasy, medications, psychotrophics, synthetic pharmaceuticals, etc.] If one is observing the Uposatha or nicca sila (the Five Precepts as a permanent practice) and indulges in these substances, does one break the precept?

The precept is broken with the use of opium and marijuana. Brandy, champagne, and other spirits (even though not specifically mentioned) are included in sura and meraya.

But if they are used for medicinal purposes in small amounts, small enough not to cause intoxication or inebriation, then the precept is not broken.

• In the sixth precept, it speaks of eating at one time only. Is it wrong to eat more than once?

Family: Ven. Rahula, the Buddha, Ven. Ananda

Before this question can be answered, one must know the 'time" first. The time for meals are two in number, purebhatta-kala (the time before the meal) and pacchabhatta-kala (the time after the meal).

The time from dawn [when it becomes light outside enough to see the lines on the palm unassisted] to midday (noon, when the sun is directly overhead) is called purebhatta-kala (before mealtime).

From midday to dusk is called pacchabhatta-kala (after mealtime). One may eat as many times as necessary in the first period.

However, from dusk to the next dawn is called ratti (night), and meals may not be taken at this time.

This is the reason for the passage with the words to the effect that one refrains from eating at night.

• In the Pali language of the sixth precept, it states that one will refrain from food in the vikala. What is the kala (proper) time, and what is the vikala (improper) time?

From dawn to midday (noon) is called kala (proper time) or the time buddhas and noble ones (ariyas) take meals. From midday to the dawn of the following day is vikala or the improper time for meals.

• The seventh precept speaks of refraining from dancing, singing, and the playing of musical instruments. Is it all right to ask another to perform so that one may watch?

It is improper.

• If that is the case, then precepts three through eight are only broken through one's own volition and not if one orders another to do so. Does this go uncontested?

If A enlists B to dance and/or to sing, then one should not watch or listen. In this instance the virtue (sila) will not be broken. But the virtue would be broken for those who watch or listen, though not on the grounds of one's ordering another to dance or sing. Even if one orders another to watch said activities, the one who gave the orders would not have breached the precept.

• In this discourse only watching is mentioned. That being the case, is listening to music unsuitable for those who observe the Eight Precepts?

Listening to music is unsuitable, since the atthakatha acariyas ("writers of the commentaries") included listening in watching.

• How do they include listening in watching?

According to them, the breaking of the precept lies in the effort exerted in going to watch shows. If we are standing, sitting, or lying down in our own place, that is, if we do not put forth the effort to go and watch, and if such shows or entertainments come to us or pass by, it is not a breach of the precept for us, though the precept observance would be tarnished.

But in any case, neither to listen nor watch is the best. The listening to or singing of songs is a breach of the precept, except with such ballads as contain Dhamma (Buddhist Teaching) that causes confidence (saddha, faith, conviction) to arise as well as arousing disenchantment (weariness) with the suffering of our life.

For example, one thera (senior monk) heard a slave woman singing about life's troubles. When he heard this, he saw the tediousness of suffering and achieved Path attainments [the psychological experience of liberation making one a noble one]. This type of song can be listened to without being detrimental.

• Is the (seventh) precept broken if one uses cosmetic powder not for the sake of self-beautification but to ward off illness?

The precept would not be broken. The point of the precept is to avoid cosmetics that beautify the body, not to avoid what is medicinal.

• The eighth precept does not permit the use of large or luxurious beds. It is still unclear what this means. Perhaps even the one who is observing the precepts doesn't understand completely. What is meant by a "large" bed, and what are the measurements that make it unallowable?

Beds and seats such as stools made of boards, rattan, or cloth may have many curved or straight legs. The bed should not exceed 8 sugata inches (approximately 20 modern inches [3]) in height, measured from the baseboard down. Exceeding this height would make the bed unallowable.

In the case of a square stool, even if the legs exceed 8 sugata inches, it is still allowable. If a bed has a backboard and sideboard, even if it is a little over the prescribed dimensions, it is allowable.

A bed or stool that has legs longer than the allowed measurements but which is fixed in place is allowable. A bed which does not have a headboard may, by putting wood under the legs, be elevated up to yet not exceeding 8 sugata inches.

High beds and seats [large and luxurious] tend to lead to boastfulness and excitement. Thus, the purpose behind not sitting or lying on high seats or beds is to avoid the possibility of such things leading to lust.

• What are the characteristics of beds and stools?

The bed is long and is for reclining. The stool is for sitting and is either round or four-sided.

• How many arms-widths or forearms-lengths in size before a bed is too big for use?

The bed is not measured in this fashion. The term "big" here refers to [luxurious] coverings and decorations that should not be used. The writers of the commentaries arranged a list of 19:

1. a seat adorned with images of fierce animals such as tigers, crocodiles, etc.
2. pelts with long fur (hairs exceeding four inches in length)
3. spreads made of wool that are intricately embroidered
4. spreads made of wool with intricate designs
5. spreads made of wool with pictures of flowers
6. spreads made of wool with intricate pictures of various animals
7. spreads made of wool with hair on both sides
8. spreads made of wool with hair on one side
9. spreads made out of tiger skins
10. red canopy furnishings
11. elephant rugs
12. horse rugs
13. chariot rugs
14. spreads woven of gold and silk and trimmed in gold
15. spreads woven of silk and trimmed in gold
16. a woolen spread big enough for 16 dancers to dance on
17. spreads made from civet pelts
18. beds with red cushions at both ends
19. a mattress stuffed with nothing but kapok.

Another explanation of the term "big" or "large" bed here is that it refers to a bed big enough for two or more persons. Those who keep the Eight Precepts stay away from such beds, which are meant for couples.

• What mattresses (stuffings) are allowable?

These include

1. mattresses stuffed with wool or feathers or with fur of bipeds (but not human hair) or quadrupeds
2. mattresses stuffed with cloth
3. mattresses stuffed with bark
4. mattresses stuffed with grass
5. mattresses stuffed with leaves, except for the leaves of the Borneo camphor
6. mattresses stuffed with leaves of the Borneo camphor, if mixed with the leaves of other trees, are allowable.

Mattresses in this list are allowed according to the Buddha.

• According to the discourse, it is unallowable to lie on a large or high bed, but would it be considered a breach of the precept to sit on a large or high bed?

Even though the discourse mentions only lying down, the writers of the commentary here also include sitting. This is similar to the seventh precept, where the commentators include listening in the prohibition against the watching of dancing, singing, and so on. But standing or walking on a seat or bed is not prohibited.

• If one does not understand the intricacies (of keeping each precept) as explained here, is it still possible for one to refrain (from unallowed behavior) and to be well-restrained in regard to virtue?

This is like the case of the money-changer who does not know the difference between genuine and counterfeit bills. It is possible for such a person to throw away the real bills while keeping the counterfeit ones, or to keep the real bills while throwing away the counterfeit ones by accident. In any case, others would not dare to trust in the genuineness of this person's money.

It is like a goldsmith's tools. If one does not know how many hammers, files, and other tools one has of this or that size, then when tools are lost, stolen, or replaced with inferior instruments, how will one know it? By the time one figures it out, most of the instruments will be gone. If a goldsmith's tools are inferior, one's work will be inferior. The same holds true for the Lunar Observance.

• If one is able to go to the temple, one should request the taking of the precepts from a monastic. If one is unable to go, then who should be asked to give the precepts?

One could invite a monastic. But according to the commentaries, we are told that if it is the morning of the Lunar Observance Day, one should ask for the precepts from a monastic (monk or nun). If this is not possible, then one should ask for the precepts from a layperson who knows the Ten Precepts [Eight Precepts with the addition of not handling "gold or silver," i.e., money, when one of the other rules is divided into two, amounting to ten] well. If there is absolutely no one available, then one should undertake the precepts by oneself. In this case one should utter the precepts out loud at the same time as establishing the determination (mental intention) to refrain in accordance with that particular precept. This is done by following one of two possible methods.

• What are the two methods of undertaking the precepts?

They are pacceka-samadana and ekajjha-samadana. The undertaking of precepts one after another is called pacceka-samadana. For example, the undertaking of each individual precept, starting with the first one on not killing "panatipata veramani sikkhapadam samadiyami" and ending with "uccasayana mahasayana veramani sikkhapadam samadiyami," is called pacceka-samadana.

The undertaking of all Eight Precepts with one utterance (without saying each individually) is called ekajjha-samadana. This is done by (mentally) determining all the precepts at the one time and uttering the following out loud: "Buddhapaññattam Uposatham adhitthami" — "I determine the Lunar Observance laid down by the Buddha." This method is called ekajjha-samadana.

Those who use either of the two methods mentioned above should begin by paying respect to the Three Gems (Buddha, Dhamma, and Sangha), reciting: "Namo tassa bhagavato arahato samma-sambuddhassa" three times. Then one take the Three Guides ("Buddham saranam gacchami, dhammam saranam gacchami, sangham saranam gacchami" three times) before adopting the precepts. Those who do not know how to chant in the Pali language may undertake the precepts in their own language.

• The pious can keep the precepts correctly in accordance with the above two methods. But when occasion presents itself, one may intend to break a precept. How is it then decided if the precept is actually broken?

The commentators have outlined the key factors of each precept so that it is possible to know if the precept is broken or not.

If the practitioner knew these factors, s/he would then be able to decide for her/himself if the precept had indeed been broken.

• What are the key factors, and how many are there?

The five factors of the first precept (killing) are:

1. pano — the presence of a living being
2. panasaññita — one knows that it is a living being
3. vadhacittam — the intention to take its life
4. upakkamo — the effort to take its life
5. tena maranam — the resulting death of that being.

The five factors of the second precept (taking what is not given) are:

1. para-parigga-hitam — article(s) with a concerned owner
2. para-parigga-hita-saññita — one knows there is a concerned owner
3. theyya-cittam — the intention to take the object(s)
4. upakkamo — the effort to take the object(s)
5. tena haranam — the article or articles are taken through that effort.

The commentaries to the Net of All Embracing Views Discourse (Brahmajala Sutta) and the Kangkha-vitarani cite two factors for the third precept (sexual intercourse):

1. sevanacittam — the intention to have sexual intercourse
2. maggena maggap-pati-padanam — sexual contact through any one of the "paths" (genitals, anus, mouth).

The commentary to the Khuddakapatha gives four factors for the third precept (sexual intercourse):

1. ajjha-caraniya-vatthu — the bases or paths for sexual misconduct
2. tattha sevanacittam — the intention to have sexual intercourse through any of the above
3. ajjha-caraniya-vatthu sevanap-payogo — the effort to have sexual intercourse
4. sadiyanam — being pleased.

The fourth precept (false speech) has four factors:

1. atatham-vatthu — a falsehood
2. visam-vadana-cittam — the intention to speak a falsehood
3. tajjo vayamo — the effort is made to speak a falsehood
4. parassa ta-dattha-vijananam — others understand what was said.

The fifth precept (intoxication) has four factors:

1. mada-niyam — intoxicants
2. patu-kamyata-cittam — the desire to drink
3. tajjo vayamo — the effort is made
4. pitappa-vesanam — the intoxicants being drunk passing [into the body as by] the throat.

The four factors of the sixth precept (eating at an improper time) are:

1. vikalo — the time from noon until dawn of the next day
2. yava-kalikam — foodstuffs or that which is considered food
3. ajjho-haranap-payogo — the effort to eat
4. tena ajjho-haranam — the swallowing of that food through that effort.

The seventh precept must be examined in two parts.

• Part One: to refrain from dancing, singing, playing musical instruments, or watching entertainments that are impediments to wholesome mental states. There are three factors:

1. nacca-dini — entertainments such as singing, dancing, and so on
2. dassanat-thaya gamanam — going to see or hear
3. dassanam — watching or listening.

• Part Two: to refrain from ornaments. There are three factors:

1. maladinam añña-tarata — ornaments to bedeck the body, consisting of flowers, cosmetics, and so on
2. anuñña-takarana bhavo — except to treat illness, the Buddha does not allow the use of such substances
3. alankata bhavo — using ornaments with the intention of beautifying the body.

The three factors of the eighth precept (beds and seats) are:

1. ucca-sayana maha-sayanam — a high or large bed
2. ucca-sayana maha-sayana-saññita — one is aware that it is a high or large bed
3. abhi-nisidanam va abhi-nipajjanam va — to lie down or sit on that bed.

• The factors of the third precept are broken down into two and four. So which factors should we go by — the first two or the last four?

One may go by either set because if one looks closely, one finds that the spirit is the same; only the letter is different.

• What about the seventh precept? Why aren't all the factors brought together into six instead of separating them into two parts?

The factors cannot be combined since the practice differs in content. This precept does not concern just one matter as do other precepts. The first part concerns dancing, singing, watching, and listening. The second part involves beautifying the body. Therefore, the two parts cannot be turned into a single-faceted precept [as when they are counted as two separate precepts, and when is that?]

These two parts are separated into two precepts when they are listed in the Ten Precepts. If these two parts were united as six factors, then if the practitioner were to dance, sing, and watch entertainments but were to forgo cosmetics, one would not be in conformity with the six factors, and the Lunar Observance would be broken.

• One who has infringed on the precepts should decide, by the factors mentioned above, if the precept is broken. If any one of the factors remains intact, then the Lunar Observance is not broken. All of the factors must be violated before the precept is broken. Correct?

Correct.

• If, while observing the precepts, one or more are broken, what should one do?

If one is willing to continue practice, then one should request the precepts again. This is better than abandoning the precepts in a broken state.

• This discourse does indeed deal with the Lunar Observance rules (the Eight Precepts), but what about the third precept in the Five Precepts (Pañca Sila)? How many factors are there for this precept, and what are they?

There are four factors of the third precept (sexual misconduct or kamesu micchacara):

1. agamaniya vatthu — those who should not be visited (the 20 groups of persons*)
2. tasmim sevana-cittam — the intention to have intercourse with any of these
3. sevanap-payogo — the effort to have sexual intercourse
4. maggena maggappatipatti — sexual contact through that adhivasanam effort.

• *What are the 20 types of persons?

By group name they are:

1. matu-rakkhita — one who is kept [protected, supported] by one's mother
2. pitu-rakkhita — one who is kept by one's father
3. mata-pitu-rakkhita — one who is kept by one's mother and father
4. bhatu-rakkhita — one who is kept by an older or younger brother
5. bhagini-rakkhita — one who is kept by one's older or younger sister
6. nati-rakkhita — one who is kept by one's relatives
7. gotta-rakkhita — one who is kept by one's clan [guardians, extended family members]
8. dhamma-rakkhita — one who is kept by people who practice Dhamma [one's religions or spiritual community] under the same teacher
9. sarakkha — one who is kept by one's spouse
10. sapari-danda — one of such and such name and address, for misbehaving with whom a monarch/official levies a fine against a person
11. dhanak-kita — one whose indentureship was bought by a person intending to make one one's spouse
12. chanda-vasini — one who lives with a person of one's own free will
13. bhoga-vasini — one who becomes the spouse of another because of that person's wealth
14. pata-vasini — a destitute person who becomes the spouse of a person out of hope for things such as clothes [necessities, luxuries]
15. oda-patta-kini — one whom a person has asked for in marriage, during the solemnization of which the elders of the family take hold of the their hands, plunge the hands into a tray of water, and give the blessing, "May both of you love each other and live happily together; do not break apart, just as the water in this tray does not break apart" [or some similar cultural practice]
16. obhata-cumbata — one who, being released from a heavy burden by a person, then becomes that person's spouse
17. dasi ca bhariya ca — a slave whom a person marries
18. kamma-karini ca bhariya ca — a worker [servant, employee] whom a person marries
19. dhaja-hata — one whom another wins in battle and then makes one's spouse
20. muhut-tika — one living with a person for a certain period of time understanding that one is that person's spouse.

Any person who encroaches on any one of these 20 groups of people, along with the factors mentioned above, breaks the third precept (sexual misconduct, kamesu micchacara) [4].

• What about the female's role here, and how is it considered in the third precept?

If a male and female have feelings for each other, but the male is not suited to her, then he becomes her agamaniya vatthu (those or "that which should not be visited").

• How many types of Lunar Observances (Uposatha) are there, arranged by the manner in which they are practiced, and what are they?

There are three types of Lunar Observnace, arranged in order of low, medium, and high practice. The three are:

1. niggantha-uposatha — observed by heretics [non-Buddhists, sectarians, members of other schools such as the Niganthas now called Jains]
2. copala-uposatha — practiced by lay people who appear as though they were hired cowhands
3. ariya-uposatha — kept by male and female devotees (upasakas and upasikas, noble disciples), being special due to the terms of practice.

• This answer was very short and difficult to understand. What is a more comprehensive explanation?

The niggantha-uposatha is the partial or incomplete observance of the Lunar Observance. For example, in connection with the first precept, those who observe this rule might refrain from taking life in the direction of the west but not in the other directions. They may refrain from killing their own mothers, fathers, relatives, friends, or certain animals dear to them, but they do not refrain when it comes to other beings. Similarly, the other precepts are practiced along these lines. In short, those in this group keep the precepts as they like.

The method of requesting and observing the copala-uposatha is correct according to the Buddha's Doctrine-and-Discipline (Dhamma-Vinaya), as we see in the example of today's disciples. But after they request the precepts, they indulge in low speech called "animal talk," defined as talk of villages, towns, mountains, trees, fields, gardens, buying and selling, grandchildren, here and there, this and that person, and so on. Such talk is not conducive to wholesomeness (kusala) and does not lead one to reap the benefits of happiness and confidence in the precepts that one has observed.

The commentators have thus compared such people to hired cowhands (not the owners of the cow). In the morning, hired hands herd cattle in search of food. In the evening, they herd cattle back to the owner. After they are paid a fair amount of money, they think: "Tomorrow we will feed the cattle here, and the next day we will feed them over there. Grass and water are abundant here but not so over there."

Again and again, this is what takes place. Hired hands never partake of the products of the cow, such as fresh milk and butter. Such observance is called copala-uposatha.

From the time that the ariya-uposatha [Noble Lunar Observance] is undertaken, if it is the right time and place, then calm and insight (samatha and vipassana) [absorption and systematic fourfold mindfulness] should be practiced in accordance with one's preference and skill.

If one's practice of kammatthana (meditation, one's field of endeavor, domain of effort) leads to a stilling of unwholesome states through such practices as tadan-gapahana (the abandoning by substitution of opposites), then one should continue with this effort.

If the mind/heart becomes unsettled, or it is not the time or place for meditation practice, and if there is confidence-inspiring Dhamma talk taking place, then one should join in such conversation. This is useful in that it leads to knowledge and can correct any misunderstandings we may have.

One should not participate in such talk with a sense of competition, winning, losing, and so on. If such Dhamma talk does not lead to the benefits mentioned above, and if there is a Dhamma-desana, then one should go and listen so as to fortify one's saddha (confidence, conviction, faith), hiri (shame of wrongdoing), ottappa (moral dread, fear of the results of harmful deeds, misconduct, bad karma), suta (what is learned through hearing), viriya (energy), sati (mindfulness), and pañña (wisdom), causing one to develop.

We also listen to the Dhamma in order to inspire samvega (a "sense of urgency," faith, enthusiasm, zeal, zest) to arise.

If, for whatever reason, problems arise so that listening to Dhamma does not lead to benefits as mentioned above, then one should engage in a kammatthana [practice, spiritual endeavor, meritorious effort] that is suitable.

The commentators have pointed out six objects for kammatthana practice that are suitable for the noble observance (ariya-uposatha). They are:

1. Buddhanussati — contemplation/reflection on the qualities of the Buddha
2. Dhammanussati — contemplation/reflection on the qualities of the Dhamma (Teaching)
3. Sanghanussati — contemplation/reflection on the qualities of the [Noble] Sangha [successful disciples of the Buddha and the Buddha's Dhamma]
4. silanussati — contemplation/reflection on one's own virtue, morality, merit
5. caganussati — contemplation/reflection on one's own generosity and giving
6. devatanussati — contemplation/reflection on such qualities as giving, virtue, and meditation that cause human beings to become [to be reborn as devas] celestial beings.

Any one of these six subjects can be practiced depending on one's preference. But it is generally agreed that not only these six should be practiced, because if that were the case then those people skilled in insight meditation (vipassana) could not do it since these six meditation subjects are classified as tranquility meditation (samatha) practices only.

Therefore, in the noble observance (ariya-uposatha), tranquility and insight (samatha and vipassana) should also be practiced. In this way, it is possible for both those who are samatha-yanika (practitioners of calmness meditation) and vipassana-yanika (practitioners of dry insight meditation).

In brief, this means that one is benefiting oneself at the time of observing (the Lunar Observance) by practicing some form of self-development, cultivation, meditation (kammatthana). This is called ariya-uposatha.

• Niggantha-uposatha is reckoned as the lowest, copala-uposatha as intermediate, and ariya-uposatha as the highest, correct?

Yes, that is correct. But niggantha-uposatha is not really deemed as Uposatha in the Teaching of the Awakened One [not a legitimate observance within Buddhism].

Most practitioners are unwilling or unable to observe the highest noble observance (ariya-uposatha). Most keep only the copala-uposatha like hired hands.

If practitioners can make their observance an ariya-uposatha, even for just one day, then most likely they will see it as a special source of merit for themselves, not to mention the rapture (piti) and happiness (sukha) they experience from such actions (karma).

They will truly have best used the opportunity of having taken rebirth in the human realm and come into contact with the Buddha's Dhamma/Teaching.

• Why is it that the Uposatha can only be observed on the 8th, 14th, and 15th of the waxing moon? Is observing it on other days not considered Uposatha? Are there other days when the Lunar Observance can be kept?

Uposatha can be observed on other days as well, not just the three dates. I will answer in brief according to the manner of practice.

The Uposatha can be arranged into a group of three, differing only as to the days of observance. The method of requesting the Uposatha is the same as before.

• What are the different categories of observance?

They are pakati-uposatha, pati-jagara-uposatha, pati-harika-pakkha-uposatha. The times for keeping the first are the 5th, 8th, 14th, and 15th of the waxing moon and the 5th, 8th, 14th, and 15th of the waning moon.

The times for keeping the second are the five days of the waxing moon, that is, the 4th, 6th, 7th, 9th, and the 13th, and the six days of the waning moon: the 1st, 4th, 6th, 7th, 9th, and 12th or 13th. That makes eleven days in a month for the observance of this type of Uposatha.

The four months of the Rainy Season (Vas or Vassa), starting on the first night of the waning moon of the seventh month and ending in the middle of the eleventh month, is the period for observing the third.

The commentary to the Raja Sutta ("Royal Discourse") explains that the pati-harika-pakkha-uposatha is the Uposatha that is observed continuously throughout the three months of the rains. If one cannot keep the observance for the full three months of the rains, then it should be kept for one month, from the first day of the waning moon of the tenth month to the eleventh month.

If one is not able to keep the observance for one full month, then it should be kept for a half month, from the first day of the waning moon of the tenth month to the end of that month. Any period of this observance is called pati-harika-pakkha-uposatha.

Some texts define (the time for keeping it) as the five months from the seventh month up to the eleventh month.

Some commentators say the three months are the seventh, eleventh, and third months.

Yet other sources explain that the four days -- that is, the 7th, 9th, 13th, and 14th, both waxing and waning -- are the only days for the observance of the pati-harika-pakkha-uposatha.

For those who desire merit [the accumulating of a great deal of skillful karma], the Uposatha should be kept on the days shown here. Days other than these mentioned are for the observance of the Five Precepts and not the Eight Precepts of the Uposatha.

• What is usually the Uposatha  observed on the 8th, 14th, and 15th days called?

It is called the pakkha-uposatha.

• What is the passage that is widely used today for requesting the Uposatha sila?

This passage [requesting the precepts from a monastic] runs as follows, chanted in unison with other practitioners three times: "Mayam bhante tisaranena saha attangasamaññagatam uposatham yacama."

• What is recited when requesting and undertaking the Uposatha sila?

One starts the process by remembering the Buddha with these words: "Namo tassa bhagavato arahato samma-sambuddhassa." It means, "Homage to the Exalted One, the Arahant, the self-perfected Buddha." (It is repeated three times).

Secondly, the Three Guides are taken, as follows:

1. Buddham saranam gacchami — To the Buddha I go for guidance.
2. Dhammam saranam gacchami — To the Dhamma I go for guidance.
3. Sangham saranam gacchami — To the [Noble] Sangha I go for guidance.
4. Dutiyampi buddham saranam gacchami — For the second time, to the...
5. Dutiyampi dhammam saranam gacchami — For the second time, to the...
6. Dutiyampi sangham saranam gacchami — For the second time, to the...
7. Tatiyampi buddham saranam gacchami — For the third time, to the...
8. Tatiyampi dhammam saranam gacchami — For the third time, to the...
9. Tatiyampi sangham saranam gacchami — For the third time, to the...

(The monastic will then say: "Tisarana-gamanam nitthitam" or "Tisarana-gamanam" or "Sarana-gamanam," meaning: "Completed are the Three Guides.")

Now, along with the intent to refrain, one takes the precepts one by one:

1. "Panatipata veramani sikkhapadam samadiyami." This means, "I request the training rule to refrain from the taking of life as well as from telling [encouraging] others to kill."
2. "Adinnadana veramani sikkhapadam samadiyami." This means, "I request the training rule to refrain from stealing as well as from telling others to steal."
3. "Abrahmacariya veramani sikkhapadam samadiyami." This means, "I request the training rule to refrain from unchaste behavior, which is an obstacle to the supreme-faring."
4. "Musavada veramani sikkhapadam samadiyami." This means, "I request the training rule to refrain from false speech."
5. "Sura-meraya-majja-pamadatthana veramani sikkhapadam samadiyami." This means, "I request the training rule to refrain from taking distilled and fermented intoxicants, which cause carelessness."
6. "Vikala-bhojana veramani sikkhapadam samadiyami." This means, "I request the training rule to refrain from eating at the wrong time, which is between noon and the following dawn."
7. "Nacca-gita-vadita-visuka-dassana mala-gandha-vilepana-dharana-mandana-vibhusanatthana veramani sikkha- padam samadiyami." This means, "I request the training rule to refrain from dancing, singing, music, and going to see entertainments, which are stumbling blocks to wholesomeness, and to refrain from wearing garlands, using cosmetics, and beautifying the body."
8. "Uccasayana-mahasayana veramani sikkhapadam samadiyami." This means, "I request the training rule to refrain from lying down or sitting on seats or beds with legs over the limit and on large seats or beds, and from using intricate or detailed bed coverings."

• "Imam atthamgasamaññagatam buddhapaññattam uposatham imañca rattim imañca divasam sammadeva abhirakkhitum samadiyami." That is, "The Lunar Observance laid down by the Buddha that consists of the Eight Precepts has been determined by me, which I will keep it well for a full day and night."

(The preceptor then says: "Imani attha sikkhapadaniajjekam rattindivam uposathasilavasena tumhehi upasakupasikabhutehi sadhukam akhandam katva appamadena rakkhitabbani.")

The assembled lay people answer: "Ama, Bhante."

(The preceptor continues: "Silena sugatim yanti silena bhogasampada silena nibbutim yanti tasma silam visodhaye.")

This is the end of requesting the precepts. The lay people should then pay respect to the preceptor by bowing.

• What is the benefit of keeping the Uposatha?

In brief, the benefits are the exact opposite of the bad karma we forgo. That is to say, however many unskillful or iniquitous actions (misdeeds, demerits, akusala karma) we are able to relinquish, each will be an additional benefit for us.

Also, keeping the Uposatha will serve as a base for deeper grades of stillness and wisdom.

To summarize all the information from the very beginning, there have been seven topics:

1. detailing the factors that should and shouldn't be practiced
2. the method of requesting the Eight Precepts
3. an explanation of the factors enabling one to decide if the precepts have been broken or not
4. the practice in terms of strictness and looseness
5. the method of observing or keeping the Eight Precepts
6. the exact words for requesting and undertaking the Lunar Observance
7. the benefits of observing it.

• This makes seven divisions in all, correct?

Yes.

• Buddhism and sexuality

GLOSSARY

Arhat, arahat, arahant — One who has attained nirvana (Nibbana).

Ariya — Any of the four types of noble persons who have attained direct insight into nirvana. [The noble ones, the enlightened Sangha, is composed of everyone, layperson or monastic, who has reached at least the first stage of enlightenment (stream-enterer), which refers to various grades explained in The Path of Freedom (Vimuttimagga), the once returner, the non-returner, and the fully (not supremely) enlightened arahant.

Atthakatha Acariya — The writers of the commentaries.

Bhikkhu — A fully-ordained Buddhist monk, a nun being called a bhikkhuni.

Brahma-faring — The chaste (celibate) life, also known as brahmacariya (supreme way).

Dhammadesana — A talk on the Dhamma (Dharma, Teaching) given by the Buddha or by a Buddhist teacher, monastic, or speaker.

Dhammassavana — Hearing the Dhamma; hearing the teaching of the Dhamma, hearing a sutra, listening to the good Teaching.

Kammatthana — Subjects of meditation, meditation exercises.

Kusala — Skillful, wholesome, karmically meritorious, virtuous, moral.

Samatha — Meditation practice leading to calm, tranquility, stillness, quietude of heart. [The grades of calm or right stillness (samma-samadhi).]

Sila — Virtue, skillfulness, wholesomeness, morality, moral practice, skillful conduct, code of morality, Buddhist ethics, a precept, rule of morality.

Attha sila — The Eight Precepts.

Nicca sila — Permanent undertaking, regular precepts, uninterrupted observance of virtue, the good conduct to be observed uninterruptedly, that is, the Five Precepts.

Pañca sila — The Five Precepts.

Sugata inches — A measurement used in the Buddha's time.

Upasaka — Literally, "one who comes or sits near," a lay devotee, a devout or faithful layperson, lay Buddhist disciple.

Upasika — A female devotee, a lay female disciple.

Uposatha — (1) Observance; the observance of the Eight Precepts. (2) Bi-weekly recitation of the Vinaya rules by a chapter of Buddhist monastics, the days for special meetings of the Monastic Community and for recitation of the Main Rules (Patimokkha). (3) The Uposatha hall, the consecrated assembly room.

Uposatha sila — The Eight Precepts observed by lay devotees on Uposatha days.

Vera — Enmity, hostile action, hatred, revenge, unwholesome consequences.

Vipassana — Meditation leading to insight [See the Satipatthana Sutta, the Fourfold Setting Up of Mindfulness of Four Foundations of Mindfulness Discourse for details on the systematic practice of mindfulness on four categories of topics called foundations], direct knowing-and-see, intuitive knowledge-and-vision, introspection, systematic contemplation, intuition, the development of liberating insight. [Cultivation of knowing ultimate materiality and mentality to become disenchanted, disillusioned, and dispassionate so as to let go and be free of all things by seeing them as they truly are.]

NOTES

1. Every year in Thailand there are religious exams given at monasteries. They are known as Nak Dhamm for the monsatics and Dhamma Sueksa for laypeople. From the lowest to the highest, the exams are Tri, To, and Ek.

2. "Again there is apatti known as lokavajja ("worldly faults"), that is to say, the common people who are not monastics can also commit such wrongs and the penalties will be borne by them also as when there is a case of killing human beings, stealing, and even the lighter wrongdoings of striking, scolding, abusing, and so forth." — The Entrance to the Vinaya, Vol. I, p.15.

3. Perhaps the author meant 20 cm? American Ven. Thanissaro puts it at 18 cm — about 7 inches. See "Controversial points: Sugata measures" (Appendix II in The Buddhist Monastic Code: The Patimokkha Training Rules Translated and Explained, by Thanissaro Bhikkhu). — Access to Insight ed.

4. The third precept is usually translated into English as "to refrain from committing adultery" but, while the translation is correct, this precept involves much more than that. The third precept considers social stability, diseases, other people's rights (such as those of relatives', etc.) — Translator.

INTRODUCTION  

I (Ven. Kantasilo] compiled the Uposatha Sila ["Fasting Day Morality"] when I still held the rank of Maha. At that time the manuscript had some errors, but now these have been corrected. This text will be used in the curriculum of Nak Dhamm Tri [1] for the men and women who will be taking the examinations, though for the laity the subject of lay discipline replaces that of monastic discipline in the exams. The tests will be held every year starting in BE 2472 (1929).

(Acting on the orders of H.H. Somdet Phra Sangharajchao)

Somdet Phra Buddhaghosacaraya (Ñanavara Thera)

Wat Thepsirintaravas

September 2, 2472 (1929)

TRANSLATOR'S FOREWORD

I hope that this translation of the Uposatha Sutta ["Fasting Day Discourse"] along with its commentary will be of benefit to English-speaking Buddhists who are intent on practice.

The original Thai text was compiled by His Eminence Somdet Phra Buddhaghosacaraya of Wat Thepsirintaravas in BE 2472 (1929), and due to the depth and comprehensiveness of H.E.'s understanding this text has proved useful down to the present.

This text contains many technical Pali terms, some of which have been difficult to translate accurately. For example, some Pali terms dealing with Vinaya [Monastic Disciplinary Code] are still used today but the true meanings have long been lost or misused.

It is auspicious that this translation will be finished in time to commemorate Her Majesty Queen Sirikit's fifth cycle or sixtieth birthday anniversary, which will be celebrated on August 12, 2535 (1992).

May Her Majesty Queen Sirikit reap the merits and benefits of this printing of the Uposatha Sila. By the power of the Triple Gem [Buddha, Dhamma, Sangha] may she develop in the four dhammas ["things"] of long life, beauty, happiness, and strength, for ages to come.

Bhikkhu Kantasilo

Wat Bovoranives Vihara

July 17, 2535 (1992)

Foreword to the Second Edition

  

In the past ten years computers have played an increasingly important part in the spread of Buddhism to the West. New computer programs have made "Dhamma publishing" increasingly convenient, facilitating the printing of previously difficult-to-reproduce diacritical [marks], which are necessary to accurately render technical Pali terms.

The English language has been affected as well, gradually incorporating a number of words of Pali origin. This sometimes causes problems for authors and translators who are confronted with the decision of how to present these terms to their readers in English.

This translation was first printed to commemorate Her Majesty Queen Sirikit's fifth cycle or sixtieth birthday anniversary, which was celebrated on August 12, 2535 (1992).

Now a second revised edition has been prepared, and it is auspicious that it will be printed in time to commemorate His Holiness Somdet Phra Nyanasamvara the Supreme Patriarch's eightieth birthday anniversary on October 3, 2536 (1993). I would like to thank Bhikkhu Nirodho for his helpful suggestions and corrections, making the reprinting of this text possible.

Bhikkhu Kantasilo

Wat Bovoranives Vihara

September 2536 (1993)

©1993 The Office of the Secretary of the Supreme Patriarch. You may copy, reformat, reprint, republish, and redistribute this work in any medium whatsoever, provided that: (1) you only make such copies, etc. available free of charge; (2) you clearly indicate that any derivatives of this work (including translations) are derived from this source document; and (3) you include the full text of this license in any copies or derivatives of this work. Otherwise, all rights reserved. Documents linked from this page may be subject to other restrictions. Second edition (October 3, 2536/1993), published by The Office of the Secretary of the Supreme Patriarch. Transcribed from a file provided by the translator, with minor revisions in accordance with the ATI style sheet. Pali diacritics have been removed. This edition is made possible through the kind generosity of the translator and The Office of the Secretary of the Supreme Patriarch. Last revised for Access to Insight on 17 December 2013. How to cite this document (a suggested style): "Uposatha Sila: The Eight-Precept Observance", compiled and written by Somdet Phra Buddhaghosacariya (Ñanavara Thera), translated from the Thai by Bhikkhu Kantasilo. Access to Insight (BCBS Edition), 17 December 2013, http://www.accesstoinsight.org/lib/authors/nanavara/uposatha.html. Access to Insight is owned and managed by the Barre Center for Buddhist Studies