The 'Dark' Side of Theravada Buddhism

(Radici Exposition)

Sasana Flag – Int'l Buddhist Flag in Burma (Buddhism in Myanmar/Wikipedia)

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COMMENTARY

Wisdom Quarterly editors

What the Buddha Never Taught

The "dark" side of Theravada first came to light for us in reading Tim Ward's What the Buddha Never Taught. The problem then was the behavior of Buddhist "novices" (monks-in-training) in Thailand, which is a cultural custom to ordain before being considered ready for marriage in the wildly popular and largely Theravada Buddhist country.

Ward reports that as a samanera (white clad follower of eight or ten precepts), one Westerner had reported that a novice pleasured himself while staring over this sleeping person. We were shocked and mortified that such a thing could happen or be allowed to happen, but this is not the act of a male intending to be a monk until enlightenment or for the rest of his life. These hormonal boys are sent to the monastery for "temporary ordination" as young as 7 and may stay a few days or one rainy season (Rains Retreat). That's how it could happen.

Now, imagine the horror that men (20 and older) who take monastic vows live as wolves among the faithful givers of alms, taking advantage of the generosity of Buddhist supporters but having no aim of enlightenment or even keeping the monastic precepts recited in the patimokkha. That is a shame and a pity and directly the fault of a monastic sangha ("spiritual community") that does not enforce the rules or disciplinary procedures the historical Buddha laid down for the long life of the sangha and the Dhamma (the Teaching that leads to enlightenment in this very life).

The larger problem nowadays is even worse than that and is the real source of widespread corruption, homosexuality, crime, and hypocrisy in the sanghas of the Theravada countries. And that is that so few males want to enter the monastic life for genuine and sincere reasons that these societies have found workarounds: send in males who have no interest in practice but who need support and are willing to at least pretend to be well-behaved monks, teachers, and examples to the rest of society.

This problem has also appeared in Catholic countries all over the world, with overwhelming corruption, sinfulness, and public disaffection. It may be worse in Catholicism, which used to allow its priests to get married until the Vatican found it far more PROFITABLE to ban clergy marriages, which were directing donations to the children of clergy members as inheritance. When the practice of clergy marrying was BANNED, priests just broke the new rule the way they had always been breaking the rule against chastity (avowed celibacy), doing it in secret with child victims, fellow homosexuals, or visiting housewives. It has been more or less an open secret for centuries. So "secret" is it that corruption and homosexuality among cardinals and bishops -- who are priests with more responsibilities -- sets the example for younger "seminarians," which is what s*men-loaded cadets at the Catholic training schools call themselves and what they are called by other fellow gay-active trainees.

A wonderful book exposing the wholesale policy, not aberration, of these practices was published in Italian and has been translated into English. South Park mocked it in a wonderful episode about a good priest from the town going to Rome and finding out it's the norm. It's like that saying about police officers. "Nine out of ten officers make the other one look bad." In other words, the majority of hypocrites make the precious few sincere ones look bad. And the few good ones give cover and respectability to the many wolves in sheep's clothing. But this is not about Catholic corruption, or corruption among Jews, Evangelical Protestants, Western Hare Krishna devotees, or anybody else. This is about the dark and disgusting side of Theravada monastics.

A recent bust of many Sri Lankan novices and monks bringing potent cannabis into Sri Lanka through the international airport has not yet been resolves. Were they simply duped into acting as "mules" (carrying the pot in secret trap doors in their suitcases to benefit the donor who sent them on holiday to Thailand to pick up the massive shipment), or were they in on it and partaking of the intoxicant?

How can a common monk become a "saint"?

The solution is clear but not simple. The sangha as a united body needs to reinstitute the existing procedures on the books for expelling "defeated" monks and wayward "ascetics" for the good of the Buddha's dispensation (Śāsana) and the long life of the uncorrupted Dhamma (Dharma) in the world. It is not so important that one man falls due to greed, hatred/fear, or delusion and becomes a hypocrite, one taking advantage of a monastic career. What is important is that such hypocrites end up taking the whole sangha and eventually the whole Dhamma (Buddhist Teaching) in the world. The Monastic Disciplinary Rules exist in the Vinaya Pitaka, which is one of three massive collections of works on the three distinct divisions of the Pali canon (conventional sutras, monastic discipline, and the Doctrine in ultimate terms: Suttas, Vinaya, Abhidhamma).

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  There is still time to be upstanding.

  There comes a time... the Yellow-Necks, "monks" who do not live by the rules but who at least study and learn the Dhamma without much putting it into practice. Are we arrived at that time?
• “In future times, Ānanda, there will be members of this clan who are ‘yellow-necks,’ immoral, of evil character. People will give gifts to those immoral persons for the sake of the Sangha. Even then, I say, an offering made to the Sangha is incalculable, immeasurable. And I say that in no way is a gift to a person individually ever more fruitful than an offering made to the Sangha [as a whole]” (Dakkhiṇāvibhaṅga Sutta, MN 142) dhammawheel.com
• The disparaging term "yellow-necks" comes from, in the future, those defeated (parajika) "monks" wearing not full robes but a yellow, orange, red, or saffron scrap of a robe around their neck or wrist to signify their status as members of the sangha.

[FREE eBook] The Buddhist Monastic Code, Volumes I & II (Thanissaro/AudioBuddha)

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The monastic rules have also been translated into English by the American monk in the Thai Forest Tradition Thanissaro Bhikkhu, an abbot near San Diego, California (watmetta.org).

I tried. You can't please everybody all the time.

Ven. Thanissaro is a cantankerous old monk whom, we were told in Thailand, was driven out of Thailand and back to America due to monastic politics. It seems he served his ailing teacher, who might have left him, a farang ("foreigner"), in charge, but the local Thai monks waiting their turn to ascend in the monastery weren't going to stand for that. This may have made him bitter, but he has suffered from malaria for so long that it is difficult to discern the roots eating at this prodigious but hopelessly idiosyncratic translator of Thai and Pali. But his voice is nice, like a pilot for the big airlines, and people not in the know seem to like his warped take on things. We recommend Bhikkhu Bodhi for classic, well-rounded, and well-supported translations. Tan Jeff is nice enough to explain himself sometimes, but he is sorely lacking in providing the Pali term he is aberrantly translating into his own misleading glossary of terms. Please do better, sir, but thank you for all your work. We have known young men who tried to be monastics at Wat Metta who, finding the abbot insufferable, have left to better pastures, usually the idyllic Abhayagiri Buddhist Monastery.

• Buddhism in Cambodia
• Buddhism in Thailand
• Buddhism in Burma/Myanmar
• Buddhism in Sri Lanka
• Buddhism in Laos
• Buddhism in Southeast Asia
• Buddhist Monastic Code (Vinaya)
• Basic Monastic Precepts (Pāṭimokkha)
• All Buddhist rules for monks in English translation: The Buddhist Monastic Code, Volumes I and II | eBook (dhammatalks.org)
• The Dark Side of Albert Einstein (MSN)
• What the Buddha Never Taught: A 'Behind the Robes' Account of Life in a Thai Forest Monastery by Tim Ward

Control reality? Get what you want?

Give this 18 minutes, and you can control your own REALITY

(Solace Fox) March 2, 2025: Everything we know feels solid — real. But what if reality isn’t as complex as it seems? What if everything is so simple once we look at it from the right angle? This video dives into the hidden truths of perception, consciousness, and the true nature of reality. Get ready to challenge everything you thought was real.

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• 00:00 - The illusion of reality
• 02:15 - How our mind shapes everything
• 05:42 - What happens when we look closer?
• 09:10 - The secret behind perception
• 12:35 - Is everything we see just a social construct?
• 15:20 - Unlocking the simplicity of it all
• 17:45 - Final thoughts

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Why do we not get what we want? It is because wanting has no resolution. With wanting arises not having. The solution, then, is not wanting. But how can we not want? (And isn't not-wanting a kind of wanting?) The way to not want is simple: LOOK long enough to see things as they really are. This leads to revulsion, and the mind/heart lets go (renunciation or "inner letting go").

Of course. we don't do this because sensual pleasures are our only respite, our only chance at any kind of "escape" from dukkha (disappointment, unsatisfactoriness, the woe of never getting what we really want). What do we really want? Fulfillment, which is not available through endless wandering on life after life through samsara, chasing satisfaction first here then there and anywhere we imagine it might be hiding.

Even without wishing, if we calmed-and-intensified (which is what happens on the path of purification by stillness and insight or shamatha and vipassana) by the mind through the meditative absorptions and learned to look at four things (body, feelings, mind, and mind-objects), the heart/mind would let go. That is the ultimate solution. That is what the Buddha advocated as actual escape. One will not hear this terse explanation from the AI generator or Tan Geoff, but the answer is implicit amidst the misleading text and talk.

Not getting what you want? The Buddha’s solution

Ego Podcast (Buddhism) March 2, 2025: Sadly, while "Ego Podcast" seems smart and thought out, it is just an uncredited reading of American Ven. Thanissaro's poorly worded opinions. It's a scam unless Tan Geoff is behind it, but if he were, why would he use AI instead of his own melodious voice?

These writings, though read by Ven. Thanissaro himself on his website and made freely available at WatMetta.org, are fed to an AI voice that mispronounces Pali terms and names. (This particular talk is about Ajaan Fuang Jotiko). The reading sounds confident but translates Pali terms in an extreme and idiosyncratic way. Instead of being of benefit, they are sure to mislead.

Then to give a pretense of depth, AI is used to generate and add unrelated images. Just to get views and seem important? They sound smarmy for a reason: that is Tan Geoff's personality. Revolting to some (like us), soothing to others.

These opinions are offered free at accesstoinsight.org and Tan Geoff's dhammatalks.org. Sadly, AI or "Ego" has little understanding, so every summary of a lifted talk is misleading. Why do we often fail to get what we want? No reason is given. This video talks about connection between suffering and conviction. This video is a rip off of this talk:

• Not Getting What You Want | dhammatalks.org

The Buddha teaches that the pain of not getting what we want can spur us to put an end to the vicious circle of "wanting, not getting, pain, wanting more." Unfulfilled desires are therefore not only negative — they can spark a determination to follow a path that leads to liberation from suffering.

Or we could just keep wanting and wanting and never finding fulfillment in all the ordinary things we wished for (because the sensual world told us we'd be happy through sensuality). This is why millionaires take drugs and are miserable. They have come to know that getting what one wants does not work to end the desperate craving that keeps us working like slaves to get them. Word to the wise: let go. Or keep going, and in that Zen spirit of which Alan Watts speaks, "a fool who persists in his folly will become wise."

• "If a fool persists in his folly, he becomes wise" - What does that mean? : r/NoStupidQuestions
• The Fool Who Persists in His Folly Will Become Wise | by Adam Aushaf | Mind Cafe | Medium
• One thing this might mean, as a teacher who encourages students in more and more austerities and a hard path that builds their egos, is that by doing the impossible (foolishness), one will realize this is not the way to liberation (a wise realization). So what is? The Middle Way that avoids extremes

The Affection Sutra (video)

Fifth Gear in a Toyota Yaris; Dhr. Seven, Sheldon S., Ashley Wells (eds.) based on Ven. Thanissaro (trans.), the Pema Sutta: "The Affection Discourse" (AN 4.200, PTS: A ii 213), Wisdom Quarterly

You love me? - I'd beat up anybody for you. - Aww, that's the sweetest thing anyone's ever said!

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When things fall apart, what then? It may happen that, without Electronic Stability Control, the car flips. You roll it in an accident. Driving a machine built before 2012? It could happen. Things happen, even if this unlikely event never takes place because you drive more carefully. Other things will happen, and then what? We better keep Pema Chodron's book nearby to read and be ready.

The Affection Sutra

When things fall apart? They'll never fall apart, Babe! This is forever. - Sure it is, Dear.

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"Meditators, four things are born. What are the four?

Heart of Affection/Aversion

1. affection born of affection
2. aversion born of affection
3. affection born of aversion
4. aversion born of aversion

1. "How is affection born of affection? An individual is pleasing, appealing, and charming to [another] individual. Others treat that individual as pleasing, appealing, and charming, and the other one thinks, 'This individual is pleasing, appealing, and charming to me. And others treat this individual as pleasing, appealing, and charming.' This gives rise to affection. This is how affection is born of affection.

2. "How is aversion born of affection? An individual is pleasing, appealing, and charming to (another) individual. Others treat that individual as displeasing, unappealing, and not charming, and the other one thinks, 'This individual is pleasing, appealing, and charming. Yet, others treat this individual as displeasing, unappealing, and not charming.' This gives rise to aversion [toward them]. This is how aversion is born of affection.

3. "How is affection born of aversion? An individual is displeasing, unappealing, and not charming to (another) individual. Others treat that individual as displeasing, unappealing, and not charming, and the other one thinks, 'This individual is displeasing, unappealing, and not charming. And others treat this individual as displeasing, unappealing, and not charming.' This gives rise to affection [for them]. This is how affection is born of aversion.

It was a mistake. He was badmouthing you, so I punched him in the mouth. I love you so much!

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4. "How is aversion born of aversion? An individual is displeasing, unappealing, and not charming to (another) individual. Yet others treat that individual as pleasing, appealing, and charming, and the other one thinks, 'This individual is displeasing, unappealing, and not charming. Yet others treat this individual as pleasing, appealing, and charming.' This gives rise to aversion [toward them]. This is how aversion is born of aversion.

"Meditators, these are the four things that are born.

Meditation (jhana)

"Now, when a meditator, quite withdrawn from sensuality, withdrawn from unskillful mental factors, enters and abides in the first meditative absorption (jhana or zen or dhyana) — with rapture and pleasure born of withdrawal, accompanied by applied and sustained attention — then any affection one has that is born of affection does not come up.

[Moreover] "any aversion that is born of affection... any affection that is born of aversion... any aversion that is born of aversion does not come up.

"When a meditator... enters and abides in the second absorption... enters and abides in the third absorption... enters and abides in the fourth absorption, then any affection that is born of affection does not come up. Any aversion born of affection... any affection born of aversion... any aversion born of aversion does not come up.

"When a meditator, bringing about the end of the mental defilements [and thus becoming one of the noble ones], enters and abides in the defilement-free liberation by insight, liberation by wisdom, having known and verified them for oneself here and now, then any affection born of affection is abandoned, its root destroyed, made like a palmyra stump [that never again regrows when cut down], deprived of the conditions of development, no longer destined for future rebirths.

[Moreover] "any aversion born of affection... any affection born of aversion... any aversion born of aversion is abandoned, its root destroyed, made [barren] like a palmyra stump, deprived of the conditions of development, no longer destined for future rebirths.

Good results

"This is said to be a meditator who does not pull in, does not push away, does not smolder, does not flare up, and does not burn.

"How does a meditator pull in [crave, grasp, and cling]? A meditator assumes

1. form to be self, or assumes self possesses form, or form is in self, or self is in form. One assumes
2. feeling to be self, or assumes self possesses feeling, or feeling is in self, or self is in feeling. One assumes
3. perception to be self, or assumes self possesses perception, or perception is in self, or self is in perception. One assumes
4. mental formations [fabrications] to be self, or assumes self possesses formations, or formations are in self, or self is in formations. One assumes
5. consciousness to be self, or assumes self possesses consciousness, or consciousness is in self, or self is in consciousness. [These are the Five Aggregates clung to as self.] This is how a meditator pulls in.

The way of peace and happiness to enlightenment

"How does a meditator not pull in? [This happens when] a meditator does not assume form to be self, or assume that self possesses form, or form is in self, or self is in form.

"One does not assume feeling to be self... does not assume perception to be self... does not assume formations to be self... does not assume consciousness to be self, or assume self possesses consciousness, or consciousness is in self, or self is in consciousness. This is how a meditator does not pull in.

"How does a meditator push away [express aversion]? A meditator returns insult for insult, returns anger for anger, quarrels with one who is quarreling. This is how a meditator pushes away.

"How does a meditator not push away? A meditator refrains from returning insult with insult, refrains from returning anger with anger, refrains from quarrelling with one who quarrels. This is how a meditator does not push away.

"How does a meditator smolder? [Holding the deluded wrong view that] there being 'I am,' there comes to be 'I am here,' there comes to be 'I am like this'... 'I am otherwise'... 'I am bad'... 'I am good'... 'I might be'... 'I might be here'... 'I might be like this'... 'I might be otherwise'... 'May I be'... 'May I be here'... 'May I be like this'... 'May I be otherwise'... 'I will be'... 'I will be here'... 'I will be like this'... 'I will be otherwise.'

"How does a meditator not smolder? [Holding the insightful right view that] there not being 'I am,' there does not come to be 'I am here,' there does not come to be 'I am like this'... 'I am otherwise'... 'I am bad'... 'I am good'... 'I might be'... 'I might be here'... 'I might be like this'... 'I might be otherwise'... 'May I be'... 'May I be here'... 'May I be like this'... 'May I be otherwise'... 'I will be'... 'I will be here'... 'I will be like this'... 'I will be otherwise.'

Give me a KISS and watch me flare up.

"How does a meditator flare up? [Holding the wrong view that] there being 'I am because of this,' there comes to be 'I am here because of this,' there comes to be 'I am like this because of this'... 'I am otherwise because of this'... 'I am bad because of this'... 'I am good because of this'... 'I might be because of this'... 'I might be here because of this'... 'I might be like this because of this'... 'I might be otherwise because of this'... 'May I be because of this'... 'May I be here because of this'... 'May I be like this because of this'... 'May I be otherwise because of this'... 'I will be because of this'... 'I will be here because of this'... 'I will be like this because of this'... 'I will be otherwise because of this.'

KISS schmiss! I prefer staying cool.

"How does a meditator not flare up? [Holding the right view that] there not being 'I am because of this,' there does not come to be 'I am here because of this,' there does not come to be 'I am like this because of this'... 'I am otherwise because of this'... 'I am bad because of this'... 'I am good because of this'... 'I might be because of this'... 'I might be here because of this'... 'I might be like this because of this'... 'I might be otherwise because of this'... 'May I be because of this'... 'May I be here because of this'... 'May I be like this because of this'... 'May I be otherwise because of this'... 'I will be because of this'... 'I will be here because of this'... 'I will be like this because of this'... 'I will be otherwise because of this.'

"How does a meditator burn? A meditator's conceit of 'I am' is not abandoned, its roots not destroyed, not made [barren] like a palmyra stump, not deprived of the conditions of development, is destined for future rebirth. This is how a meditator burns.

"How does a meditator not burn? A meditator's conceit of 'I am' is abandoned, its root destroyed, made [barren] like a palmyra stump, deprived of the conditions of development, is not destined for future rebirth. This is how a meditator does not burn."

• See also "Tanha: Craving" (AN 4.199)

How to see each other in future lives (sutra)

Key & Peele, "I Said Bitch" (Comedy Central); Ven. Thanissaro (trans.) Samajivina Sutra: "Living in Tune" (AN 4.55, PTS: A ii 61) edited by Dhr. Seven, Sheldon S., Ashley Wells (eds.), Wisdom Quarterly

Karma is the key to events.

Once the Blessed One was staying among the Bhaggas in the Deer Park at Bhesakala Grove, near the Crocodile Haunt. Then early in the morning he dressed and, with robe and bowl, went to the home of the householder Nakula's father (Nakulapitā).

When he arrived he sat on a seat made ready. Nakula's father and Nakula's mother (Nakhulamātā) greeted the Blessed One, bowed, and sat respectfully to one side. Sitting there, Nakula's father said:

The Buddha's parents reunited in this life.

"Venerable sir, ever since Nakula's mother was a young girl brought to me [to be my future wife as arranged by our loving parents] when I was a young boy, I am not aware of being unfaithful to her even in thought, much less in body. We want to see one another in this life and in the future in lives to come."

Nakula's mother then said to the Blessed One: "Venerable sir, ever since I was a young girl brought to Nakula's father [to be his future wife] when he was a young boy, I am not aware of being unfaithful to him even in thought, much less in body. We want to see one another in this life and in the future in lives to come."

"Karma: It's Everywhere You're Going To Be."

[The Buddha advised them in karmic terms:] "If both husband and wife wish to see one another in this life and also in lives to come, they should [seek to] be in tune [with one another]

• in confidence (faith)
• in tune in virtue
• in tune in generosity, and
• in tune in wisdom [views].

Then they will see one another in this life and also in lives to come."

Spouses alike in

confidence,

morality, restraint,

living by the Dharma,

addressing one another

with loving words

benefit in many ways.

To them comes bliss.

Their enemies are dejected

when they are seen in tune in virtue.

having followed the Dharma

here in this world,

in tune in precepts and practices,

they delight in the world of the devas,

enjoying what pleasures they desire.

What are vitakka and vicara?

Chinabuddhismencyclopedia.com; Amber Larson, Dhr. Seven (eds.), Wisdom Quarterly

Kwan Yin as Avalokiteshvara

The classic Heart Sutra translation by Edward Conze uses a strange term, "thought coverings." What he was translating was new to English, the technical Buddhist psychological terms vitakka and vicara. They are not "thinking" as such. The enlightened scholar-monk Pa Auk Sayadaw translates them as initial application and sustained application of mind.

That's somewhat like thought but completely different from discursive thinking (the wandering mind). Ven. Thanissaro -- who often makes idiosyncratic and utterly misleading word choices spread widely on accesstoinsight.org -- errs terribly to translate them as "thinking and pondering," but the mistake is understandable when we look at Bhikkhu Bodhi's treatment of these terms: They refer to a component of thinking, the "mounting of the mind on the object" then "staying on it."

They are two factors of meditative absorption (jhana) found in the first absorption, so they are crucial to understand. There is no thinking in the first absorption, only awareness. In yogic terms the absorptions and meditations (dhyanas and dharanas), it is as if the vrittis are settling and undisturbed. The state is full of brightness and singlepointed. It is too close to normal conscious, which has thinking, for comfort. So one moves on to the second absorption, which is better, has fewer faults, is more peaceful.

The Buddha compared them by analogy to the flying of a bird. A bird on a branch wishing to soar first jumps and flaps and struggles then settles down and glides through the air almost effortlessly. The flapping is like vitakka initially applying the mind to the meditation object, having to bring it back again and again. But after a time it stays apparently without effort. It sustains, and that the vicara.

Let's check our handy online Chinese Buddhist Encyclopedia (ChinaBuddhismEncyclopedia.com):

Vitakka (Sanskrit vitarkah) is a Buddhist term that has been translated as "conception," "application of thought," and so on.

In the ancient Theravada Buddhist tradition, it is defined as the mental factor that mounts or directs the mind towards an object. In the Mahayana tradition, vitakka is defined as a mental factor that investigates things roughly.

Vitakka is identified as: One of the six occasional mental factors within the Theravada Abhidhamma system. It is one of the four changeable mental factors in the Mahayana Abhidharma teachings.

Vitakka is the first of four or five mental factors present in the first jhana (Sanskrit dhyana), the first "meditative absorption."

Explanations
From a Theravada perspective the American scholar-monk Bhikkhu Bodhi (Jeffrey Block) explains:

"In the suttas (sutras), the word vittaka is often used in the loose sense of thought, but in the Abhidhamma it is used in a precise technical sense to mean the mental factor that mounts or directs the mind towards an object [in normal consciousness as well as meditation].

"Just as a king's favorite might conduct a villager to the palace, even so vitakka directs the mind onto the object. In the practice of attaining jhana [meditation, absorption, ecstasy], vitakka has the special task of inhibiting the hindrance [see the Five Hindrances] of sloth and torpor (thina-middha) [mental and physical laziness]."

The Path of Purification (Visuddhimagga IV, 88) defines vitakka as follows:

"...Herein, applied thinking (vitakkama) is applied thought (vitakka) [initial application of mind]; hitting upon, is what is meant. It has the characteristic of directing the mind onto an object (mounting the mind on its object).

"Its function is to strike at and thresh -- for the meditator is said, in virtue of it, to have the object touched and struck at by applied thought [application of mind]. It is manifested as the leading of the mind onto an object..."

Nina van Gorkom explains: The Atthasālinī (Book I, Part IV, Chapter I, 114)… uses a simile of someone who wants to “ascend” [to] the king's palace and depends on a relative or friend dear to the king to achieve this.

In the same way the citta [mind moment] which is accompanied by vitakka depends on the latter in order to “ascend” to the object, to be directed to the object. Vitakka leads the citta to the object so that citta can cognize it.

In relation to vicara [sustained application of mind], it is said that: "Vitakka is the directing of concomitant properties towards the object; vicāra is the continued exercise of the mind on that object."

It is also said [apparently by Ven. Thanissaro because who else uses ampersands as if they were proper English?] that: "Vitakka has the characteristic of fixity & steadiness, vicāra that of movement & display." [This would be exactly backward because initially there is gross movement and display, and subsequently there is fixity and steadiness, the increasingly subtle sustain.] More

What is vicara?

Vicara (Sanskrit and Pali vicāra) is a Buddhist term that is translated as "discernment," "sustained thinking," and so on. In the Theravada tradition, it is defined as the sustained application of mind on an object.

In the Mahayana tradition, vicara is defined as a mental factor that finely scrutinizes to discern the specific details.

Vicara is identified as: One of the six occasional mental factors within the Theravada Abhidhamma system. It is one of the four changeable mental factors within the Mahayana Abhidharma teachings and one of four or five mental factors present in the first jhana (Sanskrit dhyana). It is closely associated with the mental factor vitakka.

Explanations
From a Theravada point of view, American scholar-monk Bhikkhu Bodhi explains: "The word vicara usually means examination, but here it signifies the sustained application of the mind on the object.

"Whereas vitakka is the directing of the mind [cittas] and its concomitants [cetasikas] towards the object, vicara is the continued exercise of the mind on the object.

The Path of Purification (Visuddhimagga IV, 88) defines vicara as follows: "...Sustained thinking [sustained application of mind] (vicaraṇa) is sustained thought (vicāra); continued sustenance (anusañcaraṇa) is what is meant. It has the characteristic of continued pressure on (occupation with) the object. Its function is to keep conascent (mental) states (occupied) with that. It is manifested as keeping consciousness anchored (on that object).

Nina van Gorkom explains: "Vicāra is not the same reality as vitakka. Vitakka directs the citta [mind] to the object and vicāra keeps the citta occupied with the object, “anchored” on it.

However, we should remember that both vitakka and vicāra perform their functions only for the duration of one citta ["mind moment" with "mind" being the "stream of cittas"] and then fall away immediately, together with the citta. Both the Visuddhimagga and the Atthasālinī use similes in order to explain the difference between vitakka and vicāra.

Vitakka is gross, and vicāra is more subtle. We read in the Visuddhimagga (The Path of Purification IV, 89): "...Applied thought (vitakka) is the first compact of the mind in the sense that it is both gross and inceptive, like the [initial] striking of a bell.

"Sustained thought (vicāra) is the act of keeping the mind anchored, in the sense that it is subtle with the individual essence of continued pressure, like the [sustained] ringing of the bell..." More

The Thai Forest Tradition

Thaiforestwisdom.org; Dhr. Seven, Amber Larson, Pat Macpherson (eds.), Wisdom Quarterly

Buddhism is estimated to be some 2,600 years old. As it spread, different schools arose. There are now essentially at least three Buddhisms based on different scriptural canons.

There is Theravāda Buddhism based on the Pali language canon, the East Asian tradition (Mahayana) centered on the Chinese canon, and the Tibetan tradition (Vajrayana) centered on the Tibetan canon [Reference: Buddhist Religions, a Historical Introduction, Robinson, Johnson, and Thanissaro (eds.), 5th edition, pg. xxi]. For general background reference material on Buddhism, see:

• Ven. Shravasti Dhammika's Guide To Buddhism A to Z (with Alphabetical Index, Subject Index, and reference Abbreviations)
• Wikipedia's Glossary of Buddhism 
• The Encyclopedia of Buddhism available via A Handful of Leaves

The oldest complete set of scriptures is the Pali canon. The Thai Forest Tradition arose at the end of the 19th century as a deliberate attempt to focus on the practice of meditation as described in these early sutras. [Some therefore say it is an illegitimate sect, invented by a Thai royal out of thin air, but it has produced many great meditating monks.]
 

It is relatively new and, perhaps, also very old as  well. There are numerous discussions of this tradition online. A great place to start is The Customs of the Noble Ones by Ven. Thanissaro (from Access to Insight). Here are a few more favorites:

• Thai Forest Tradition (Wikipedia) 
• Forest Tradition (Vimutti Buddhist Monastery) 
• Thai Forest Tradition (Forest Dhamma Monastery) 
• Significance of the Forest Tradition (forestSangha) 
• Thai Forest Tradition (Abayagiri) 
• About the Thai Forest Tradition (Thai Forest Dhamma) 
• Kammatthana (kammatthana.com) 
• The Mindful Way – The Buddhist Forest Tradition (YouTube - 1979 BBC Ajahn Chah documentary - 19:01) 
• Our Life is Like Our Breath (YouTube - life at Ajahn Chah's Wat Nong Pa Pong - 44:06) 
• The Thai Buddhist Forest: Thudong (YouTube - beautiful slide show with excellent music - 1:10:21)

An excellent account of an exemplary dhutanga or thudong monk's life was written by Ven. Khantipalo—With Robes and Bowl, Glimpses of the Thudong Bhikkhu Life. It can be read online or downloaded: HTML (via Access to Insight), PDF (via Buddhanet.net's Buddhist eLibrary )

Heavenly messengers: a Trip to HELL (video)

Amber Larson, Dhr. Seven, Ashley Wells (eds.), Wisdom Quarterly, Devaduta Sutra, "The Deva Messengers" (MN 130) Ven. Thanissaro/Geoffrey DeGraff (trans.); Richard + Danny Elfman; Slayer

WARNING: Beheading! Breasts! Weird underworld (6th dimension) beneath Venice, CA from the unrated comic cult classic "Forbidden Zone" featuring The Mystic Knights of the Oingo Boingo.

In the old European Christian imagination the warden in hell, Satan, tortures beings while being tortured himself: Les Très Riches Heures du duc de Berry, by the Limbourg brothers (Wiki).

Craving motivates Mara the Evil One.

Thus have I heard. On one occasion the Blessed One [the Buddha] was staying near Sāvatthī in Jeta's Grove, Anathapindika's monastery. There he addressed the monastics, "Meditators!"
 

"Yes, venerable sir," the monastics responded.
 
The Blessed One said, "Meditators, it is as if there were two households with doors, and a person with good eyesight, standing there between them, were to see people entering and leaving a house, wandering out and about.

"In the same way, I see -- by means of the divine eye, purified and surpassing the human -- beings passing away and re-appearing. I discern how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their karma (previous and present actions):

"O, how these beings -- who were endowed with good conduct of body, speech, and mind, who did not revile noble ones (those who have gained any of the stages of enlightenment), who held right views and undertook actions under the influence of right views -- with the breakup of the body, after death, have reappeared in a fortunate destination, even the heavenly realm (sagga, celestial-deva worlds).

"Or how these beings -- who were endowed with bad conduct of body, speech, and mind, who reviled noble ones, held wrong views and undertook actions under the influence of wrong views -- with the breakup of the body, after death, have reappeared in the realm of hungry ghosts (peta loka).

"Or how these beings -- who were endowed with bad conduct of body, speech, and mind, who reviled noble ones, held wrong views and undertook actions under the influence of wrong views -- with the breakup of the body, after death, have reappeared in the animal world.

Hell: Hortus deliciarum (Herrad of Landsberg, 1180)

"Or how these beings -- who were endowed with bad conduct of body, speech, mind, who reviled noble ones, held wrong views and undertook actions under the influence of wrong views -- with the breakup of the body, after death, have reappeared in a plane of deprivation, an unfortunate destination, a lower realm, even in [one of the] hells."
 
"Then the hell-wardens, seizing (such a being) by the arms, present that person to King Yama [the sympathetic Buddhist "Judge" of the Dead]:

"'This is a person, your majesty, with no respect for mother, no respect for father [Note 1], no reverence for wandering ascetics, no reverence for temple priests [shamans and Brahmins], no honor for the leaders of one's clan. Let your majesty decree a punishment.'

• NOTE 1: The word "no respect for father" (apetteyyo) does not appear in the Thai edition, but it does appear in the Sri Lankan, Burmese, and British Pali Text Society editions. 

WARNING: Topless breasts, electrified balloon torture (almost), and cursing! What must "hell" be like? Is it like "The Queen's Revenge" on Frenchy from "Forbidden Zone"?

"Then King Yama interviews and interrogates and castigates the person regarding the first deva [angelic] messenger:

"'Good person, did you not see the first deva messenger that has appeared among human beings [on the human plane, which means all of the manussya world]?'
 
"'I did not, your honor,' one says.
 
Then King Yama says, 'Good person, did you not see among human beings a tender baby boy lying prone in its own urine and excrement?'

"'I did, your honor,' one says.
 
Then King Yama says, 'Good person, did not the thought occur to you who are observant and mature: "I, too, am subject to rebirth and have not gotten beyond rebirth. I had better do good with body, speech, and mind"?'
 
"'I could not, your honor. I was heedless, your honor.'

Then King Yama says, 'Good person, through heedlessness you did not do what is good with body, speech, or mind. And of course, good person, they will deal with you in accordance with your heedlessness. For that harmful karma [2] of yours was neither done by your mother, nor done by your father, nor by your brother, nor by your sister, nor by your friends and companions, nor by your kinsfolk and relatives, nor done by the devas.

• NOTE 2: The Pali language uses the word kamma (Sanskrit and English karma) in the singular here, as if it were an uncountable noun (like "water" or "information"). In other words, though singular in form, it could mean any number of actions. Because English does not have an equivalent uncountable noun for action, [it is here untranslated as karma, "actions," which is both singular plural].

WARNING: Sex and violence, sort of! (Creator Richard Elfman) "Forbidden Zone 2" the sequel wants to be funded so it can be remade and go beyond cult status (forbiddenzone2.com).

"'That unwholesome karma was done by you yourself, and you yourself will experience the results.'
 
"Then, having interviewed and interrogated and castigated the person regarding the first deva messenger, King Yama continues regarding the second:

'Good person, did you not see the second deva messenger that has appeared among human beings?'
 
"'I did not, your honor,' one says.
 
"Then King Yama says, 'Good person, did you not see among human beings a woman or man 80, 90, 100 years old -- aged, roof-rafter crooked, bent over, supported by cane, trembling with palsy, miserable, broken-toothed, gray-haired, scanty-haired, or bald, wrinkled, with limbs all blotchy?'

"'I did, your honor,' one says.
 
"Then King Yama says, 'Good person, did the thought not occur to you who are observant and mature: "I, too, am subject to aging, have not gotten beyond aging. I had better do good with body, speech, or mind"?'
 
"'I could not, your honor. I was heedless, your honor.'
 
"Then King Yama says, 'Good person, through heedlessness you did not do what is good with body, speech, or mind. And of course, good person, they will deal with you in accordance with your heedlessness. For that harmful karma [those intended actions] of yours was neither done by your mother, father, brother, sister, friends and companions, kinsmen and relatives, nor done by the devas. That unwholesome action was done by you yourself, and you yourself will experience the results.'
 
"Then, having interviewed and interrogated and castigated the person regarding the second deva messenger, King Yama questions one regarding the third:

"'Good person, did you not see the third deva messenger that has appeared among human beings?'
 
"'I did not, your honor,' one says.
 
"Then King Yama says, 'Good person, did you not see among human beings a woman or man diseased, in pain, severely ill, lying in his or her own urine and excrement, lifted up by others, laid down by others?'

"'I did, your honor,' one says.

"Then King Yama says, 'Good person, did not the thought occur to you who are observant and mature: "I, too, am subject to illness, have not gotten beyond illness. I had better do good with body, speech, or mind"?'
 
"'I could not, your honor. I was heedless, your honor.'
 
"Then King Yama says, 'Good person, through heedlessness you did not do what is good with body, speech, or mind. And of course, good person, they will deal with you in accordance with your heedlessness. For that harmful karma of yours was neither done by your mother...your friends and companions...nor done by the devas.

"'That unwholesome action was done by you yourself, and you yourself will experience the results.'

"Then...regarding the third deva messenger, King Yama interviews and interrogates and castigates one regarding the fourth:

"'Good person, did you not you see the fourth deva messenger that has appeared among human beings?'
 
"'I did not, your honor,' one says.

Human tortures

Evil deeds done dirt cheap ripen later (UC).

"Then King Yama says, 'Good person, did you not see among human beings rulers -- catching a thief, a criminal -- having him tortured in many ways:

• flogging him with whips,
• beating him with canes,
• beating him with clubs;
• cutting off his hands,
• cutting off his feet,
• cutting off his hands and feet;
• cutting off his ears,
• cutting off his nose,
• cutting off his ears and nose;
• subjecting him to [these forms of medieval torture:] the 'porridge pot,'
• the 'polished-shell shave,'
• the 'Rāhu's mouth,'
• the 'flaming garland,'
• the 'blazing hand,'
• the 'grass-duty (ascetic),'
• the 'bark-dress (ascetic),'
• the 'burning antelope,'
• the 'meat hooks,'
• the 'coin-gouging,'
• the 'lye pickling,'
• the 'pivot on a stake,'
• the 'rolled-up bed';
• having him splashed with boiling oil,
• devoured by dogs,
• impaled alive on a stake; or
• cutting off his head with a sword?' 

Those who support and approve harmful actions engage in harmful mental action (karma).

 
"'I did, your honor,' one says.
 
"Then King Yama says, 'Good person, did not the thought occur to you who are observant and mature: "It seems that those who do harmful actions are tortured in these many ways in the here and now. How much more in the hereafter? I had better do good with body, speech, and mind"?'
 
"'I could not, your honor. I was heedless, your honor.'
 
"Then King Yama says, 'Good person, through heedlessness you did not do what is good with body, speech, or mind. And of course, good person, they will deal with you in accordance with your heedlessness.

"'For that unwholesome action of yours was neither done by your mother...nor by the devas. That unwholesome karma was done by you yourself, and you yourself will experience the results.'
 
"Then, having...regarding the fourth deva messenger, King Yama interviews and interrogates and castigates one regarding the fifth:

"'Good person, did you not see the fifth deva messenger that has appeared among human beings?'
 
"'I did not, your honor,' one says.
 
"Then King Yama says, 'Good person, did you not see among human beings a woman or man, one day, two days, or three days dead: bloated, blue, oozing?'
 
"'I did, your honor,' one says.
 
"Then King Yama says, 'Good person, did the thought not occur to you who are observant and mature: "I, too, am subject to death, have not gotten beyond death. I had better do good with body, speech, and mind"?'
 
"'I could not, your honor. I was heedless, your honor.'
 
"Then King Yama says, 'Good person, through heedlessness you did not do what is good with body, speech, or mind. And of course, good person, they will deal with you in accordance with your heedlessness. For that harmful karma of yours was neither done by your mother, nor your father...nor by the devas.

"'That unwholesome action was done by you yourself, and you yourself will experience the results.'
 
"Then, having interviewed and interrogated and castigated the person regarding the fifth deva messenger, King Yama falls silent [3].

• NOTE 3: In Asian Buddhist kingdoms, there was a custom that when a king was sentencing a criminal to death or to be tortured, he would not actually express the sentence, but would simply fall silent. The Commentary counsels that if a student asks not to hear the description of hell (which follows from this point), a teacher should teach the student meditation and then wait until the student has reached stream-entry before returning to a description of [the hells].

Hell awaits
(Metal Blade Records) What must "hell" be like? Slayer tries to express it in their implicitly Christian/Satanic song "Hell Awaits."

"Then the hell-wardens torture [the person with a store of bad karma] with what's called a fivefold imprisonment: They drive a red-hot iron stake through one hand, they drive a red-hot iron stake through the other hand, they drive a red-hot iron stake through one foot, they drive a red-hot iron stake through the other foot, they drive a red-hot iron stake through the middle of his chest.

"There one feels painful, racking, piercing feelings, yet one does not die as long as one's unwholesome karma is not yet exhausted.

"Then the hell-wardens lay one down and slice one with axes. Then they hold one's feet up and head down and slice one with adzes. Then they harness one to a chariot and drive one back and forth over ground that is blazing, burning, and glowing.

"Then they make one climb up and down a vast mountain of embers that is blazing, burning, and glowing. Then they hold one's feet up and head down and plunge one into a red hot copper cauldron that is blazing, burning, and glowing.

"There one boils with bubbles foaming. And as one is boiling there with bubbles foaming, one goes now up, now down, now all around. There one feels painful, racking, piercing feelings, yet one does not die as long as hone's unwholesome karma is not yet  exhausted [4].

• NOTE 4: In the Sri Lankan (Sinhalese), Burmese, and British Pali Text Society editions, all in Pali, the sentence, "There one feels painful, racking, piercing feelings, yet one does not die as long as one's unwholesome karma is not exhausted" appears after each of the punishments [painful karmic consequences] listed in this paragraph. In the Thai edition, which is followed here, it appears only at the end of the paragraph.

Headless ghost of Yue Fei confronts recently deceased spirit of Qin Hui in 6th Court of Hell. Plaque held by attendant (left) reads: "Qin Hui's 10 wicked crimes" from a 19th-century Chinese Hell Scroll (W).

.

Human torture exists but not hellish?

"Then the hell-wardens throw one into the Great Hell [Avici, "The Waveless"]. And as to the Great Hell, meditators:

"It is four-cornered and has four gates set in the middle of each side. It is surrounded by an iron fortress wall and roofed with iron. Its floor is made of red hot iron, heated, fully blazing. It stands always spreading 100 leagues all around.

 

In the Sixth Court of Hell (Diyu)

"The flame that leaps from the eastern wall of the Great Hell strikes the western wall. The flame that leaps from the western wall strikes the eastern wall. The flame that leaps from the northern wall strikes the southern wall. The flame that leaps from the southern wall strikes the northern wall. The flame that leaps from the bottom strikes the top. The flame that leaps from the top strikes the bottom.

"There one feels painful, racking, piercing feelings, yet one does not die as long as one's unwholesome karma is not yet exhausted.

 

"There comes a time when, ultimately, with the passing of a long stretch of time, the eastern gate of the Great Hell opens. One runs there, rushing quickly. As one runs there, rushing quickly, one's outer skin burns, one's inner skin burns, one's flesh burns, one's tendons burn, even one's bones turn to smoke.

When [one's foot] is lifted, one is the just same [5].

• NOTE 5: The Commentary does not explain the meaning of this ambiguous sentence. It could mean that when the hell-being's foot is lifted from the burning hot floor, either (1) one's skin and so on continues burning or (2) one's body returns to its original form, either of which is gruesome. 

(MVD Entertainment Group) This is the "Citizen Kane" of underground movies. Sexy Frenchy falls into an insane underworld (sixth dimension) ruled by a horny little king and his jealous queen. Chicken-boy comes to the rescue, only to have his head cut off by the soul-singing Devil himself -- played by Danny Elfman and the Mystic Knights of the Oingo Boingo. Frog butlers, topless princesses, black gamblers and drug dealers, and rioting school kids sing and dance in unforgettable musical numbers!

Ethiopian Christian: Hell is terrible.

"But when one finally arrives, the door slams shut. There one feels painful, racking, piercing feelings, yet one does not die as long as one's unwholesome karma is not yet exhausted.

 

"There comes a time when, ultimately, with the passing of a long stretch of time, the western gate of the Great Hell opens... the northern gate... the southern gate of the Great Hell opens. One runs there, rushing quickly. As one runs there, rushing quickly, one's outer skin burns, one's inner skin burns, one's flesh burns, one's tendons burn, even one's bones turn to smoke. When [one's foot] is lifted, one is the just same. But when one finally arrives, the door slams shut. There one feels painful, racking, piercing feelings, yet one does not die as long as one's unwholesome karma is not yet exhausted.

 

"There comes a time when, ultimately, with the passing of a long stretch of time, the eastern gate of the Great Hell opens. One runs there, rushing quickly. As one runs there, rushing quickly, one's outer skin burns, one's inner skin burns, one's flesh burns, one's tendons burn, even one's bones turn to smoke. When [one's foot] is lifted, one is the just same. One gets out through the gate. But right next to the Great Hell is a vast Excrement Hell.

"One falls into that. And in that Excrement Hell, needle-mouth beings bore into one's outer skin. Having bored into one's outer skin, they bore into one's inner skin... one's flesh... one's tendons... the bone. Having bored into the bone, they feed on the marrow. There one feels painful, racking, piercing feelings, yet one does not die as long as one's unwholesome karma is not yet exhausted.

 

"Right next to the Excrement Hell is the vast Hot Ashes Hell. One falls into that. There one feels painful, racking, piercing feelings, yet one does not die as long as one's harmful actions are not yet exhausted.

 

"Right next to the Hot Ashes Hell is the vast Simbali Forest, [with trees] reaching up a league, covered with thorns 16 finger breadths long -- blazing, burning, and glowing. One enters that and is made to climb up and down them. There one feels painful, racking, piercing feelings, yet one does not die as long as one's unwholesome actions are not yet exhausted.

 

"Right next to the Simbali Forest is the vast Sword-leaf Forest. One enters that. There the leaves, stirred by the wind, cut off one's hand, cut off one's foot, cut off one's hand and foot, cut off one's ear, cut off one's nose, cut off one's ear and nose. There one feels painful, racking, piercing feelings, yet one does not die as long as one's unwholesome karma is not yet exhausted.

 

"Right next to the Sword-leaf Forest is the vast Lye-water River. One falls into that. There one is swept downstream, one is swept upstream, one is swept downstream and upstream. There one feels painful, racking, piercing feelings, yet one does not die as long as one's unwholesome karma is not yet  exhausted.

 

Islam: Muhammad visits to hell to see women

"Then the hell-wardens pull one out with a hook and, placing one on the ground, say: 'Well, good person, what do you want?'

"One replies, 'I'm hungry, venerable sirs.' So the hell-wardens pry open one's mouth open with red hot iron tongs -- blazing, burning, and glowing -- and throw into it a copper ball, blazing, burning, and glowing.

"It burns one's lips, it burns one's mouth, it burns one's stomach and comes out the lower side, carrying along one's bowels and intestines. There one feels painful, racking, piercing feelings, yet one does not die as long as one's unwholesome actions are not yet exhausted.

 

"Then the hell-wardens say: 'Well, good person, what do you want?' One replies: 'I'm thirsty, venerable sirs.' So the hell-wardens pry open one's mouth with red hot iron tongs -- blazing, burning, and glowing -- and pour into it molten copper, blazing, burning, and glowing.

"It burns one's lips, it burns one's mouth, it burns one's stomach and comes out the lower side, carrying along one's bowels and intestines. There one feels painful, racking, piercing feelings, yet one does not die as long as one's unwholesome karma is not yet exhausted.

 

"Then the hell-wardens throw one back into the Great Hell once more [6].

• NOTE 6: The Commentary notes that not everyone who falls into [Avici] hell is tortured with all of these painful karmic consequences: some of the tortures are skipped; in some cases the hell-being's karma is exhausted before the full round of tortures is completed, so that one dies and is reborn elsewhere. Not everyone goes for repeated rounds. Also, it should be noted that suffering in hell is NEVER for eternity (though it may certainly feel like an eternity). As the discourse implies, when the hell-being's bad karma is exhausted, one dies and is reborn elsewhere, in accordance with one's other karma.

(FZ) What in the world is "Forbidden Zone" the cult movie about?

 

"Once, meditators, the thought occurred to King Yama: 'Those who did bad deeds in the world are tortured in these many ways. O, that I might gain [rebirth in] the human state! And that a Wayfarer (Tathāgata, a buddha) -- worthy and rightly awakened -- might arise in the world! And that I might attend to that Wayfarer! And that he might teach me the [liberating] Dharma! And that I might understand his Dharma!'

 

"I tell you this, meditators, not from having heard it from another wandering ascetic or Brahmin. On the contrary, I tell you this just as I have known for myself, seen it for myself, understood it for myself."

 

That is what the Blessed One said. Having said it, the [Welcome One and] Well-Gone One, the Teacher, further said:

 

Warned by deva messengers, those youths who are heedless grieve for a long, long time -- people entering a lower state.

But those here who are good, people of upright conduct, when warned by deva messengers are ever heedful of this ennobling Dharma.

Seeing danger in clinging, in the coming-into-play of rebirth and death, they are released from letting go (not being clingy), in the ending of rebirth and death. They, happy, arriving at safety, fully released here and now, having gone, gone beyond all anger and danger, have escaped all suffering and disappointment.