When the first celibate monk had sex

Academic researcher Achim Bayer, Dongguk University, Seoul (buddhismuskunde.uni-hamburg.de/pdf); Dhr. Seven, Ananda (DBM), Ashley Wells (eds.), Wisdom Quarterly

The Sudinna Tale in the Pāli Vinaya and Its Interpretation

Restraint of the eyes is good.

[Then the Buddhist monk Ven. Sudinna had sex with his ex-wife and was the first to commit such an offense which was not yet a specific violation of the Vinaya or Monastic Disciplinary Code.]

Filled with remorse (kukkucca), Sudinna returned to his fellow monks and confessed his deed. They scolded him harshly, and "then these monks, having rebuked Venerable Sudinna in various ways, told this matter to the Buddha."

The Buddha, after questioning Sudinna, again rebukes him in a similar way as the monks had done. Mocking Sudinna as a "foolish person" (moghapurisa), he tells him that what he has done is unfit (ananucchaviyam), disorderly (ananulomikam), unseemly (appanirūpam), not samana [wandering ascetic]-like (assāmanakam), unsuitable (akappiyam), and not to be done (akaranīyam).

"Why are you...unable to exert the supremely complete full ascetic behavior for as long as you live?" [9].

"Has not the Dhamma [Dharma] been taught by me in manifold ways in order to be free from passion (virāgāya), and not in order to have passion (sarāgāya)?" [10]. "How can you, O foolish person, when the Dhamma is taught by me in order to be free from passion, be intent on (cetessasi) having passion?" [11].

"The Dhamma has been taught for the sake of being without fetters (visamyogāya), being without attachment (anupādānāya)," and still, the Buddha says, Sudinna is intent on doing the opposite.

"The Dhamma has been taught to subdue haughtiness (madanimmadanāya) [12] and so on, for cessation (nirodhāya), and for nirvana. The abandoning of the sensual pleasures has been taught, and the calming of the fever of [craving for] sensual pleasures (kāmaparilāhāna), too.

It would be better if Sudinna (or any "foolish person") were to put (pakkhitta) his "specific organ [or limb]"  (angajāta) into the mouth of a venomous snake or a fire-pit rather than into the "specific organ" of womenfolk (mātugāmassa angajāte).

Why is that so? It is because with the former he will die or experience agony (maramamatta, vā dukkham, lit. "suffering as if dying"), but he will not go to hell [niraya, naraka, purgatory, perdition], to a lower realm [13]. But with the latter (i.e. sexual intercourse), he will go to hell, to the lower realms (niraya).

Through that karmic deed, Sudinna will enter (samāpajjissasi) upon the untrue dhamma (asaddhama), "village dhamma" (gāmadhamma), vile dhamma (vasaladhamma), badness (dutthulla), "what ends with ablution" (odakantika), secrecy (rahassa), "coming together of the two" (dvayamdvayasamāpatti) [14] ― Sudinna has just done the first of many unwholesome things [15].

Finally, the Buddha states ten reasons why sexual intercourse is forbidden for monastics, such as:

1. for the excellence of the Sangha (sanghasutthutāya),
2. for the comfort of the Sangha (sanghaphāsutāya),
3. for the suppression of badly confused persons (dumma puggalāna, niggahāya),
4. so that the well-behaved monastics may live with ease (pesalāna, bhikkhūna, phāsuvihārāya),
5. for restraining the inflows/defilements (āsavāna, samvarāya),
6. for the piety of those who are not pious (appasannāna, pasādāya),
7. so that those who are pious may increase (pasannāna, bhiyyobhāvāya),
8. so that the true Dhamma may be stable (saddhammatthitiyā),
9. for assistance in the vinaya (vinayānuggahāya) [16].
10. 
    

Thus the Buddha proclaims the prohibition of sexual intercourse for monastics, the transgression of which makes one liable to the state of asamvāsa, a loss of "fellowship or communion" with other members of his monastic community [17].

Interpretation of the Story

Hmm, what dos this story tell us?

THE PROHIBITION What, then, do the single elements of the narrative tell the reader? Ven. Sudinna himself is shown as not actively interested in sexual pleasure.

There is also no real danger that he would break away from the community: The agreement with his mother was clear, and for his part, Ven. Sudinna was ready to remain in the community as before [18].

From the point of view of lay ethics, there were no objections of caste, and the act happened with the

consent of his wife's superior in the family hierarchy, Ven. Sudinna's mother, who accepted the fact that Ven. Sudinna had neglected his duties as a husband and was intent on doing so in the future.

Therefore, I think the message of the story is as follows: Even if the conditions are highly favorable, even if there is apparently no harm to a third party, sexual intercourse is forbidden. That is to say, under no circumstances should any monastic have sexual intercourse or contact [19].

Soteriology: The liberation of the individual

Ven. Sudinna is accused of not having inferred the prohibition of sex from the fundamental precept of the Dhamma: moving away from sensual craving towards the cessation of sensual desire. That is, of course, a soteriological goal [20].

And indeed, celibacy fits in well with the general ascetic lifestyle, which consists of restraint of the senses for goals such as overcoming craving (tanhā, lit. "thirst") or the attainment of peace [21].

That being true, how does expulsion from the ascetic community fit in here? Does Ven. Sudinna's single transgression really endanger his ascetic lifestyle to such an extent that there is no hope for his return to his formerly exemplary monastic discipline? Is it really justified to truncate the career of a wandering ascetic such as Ven. Sudinna, giving him up as a hopeless case? More

Summer Solstice: Summer begins! (The Path)

Acharya Buddharakkhita (trans.), Dhammapada XX, Maggavagga, "The Path"; Pink Floyd, "Time"; Amber Larson, Dhr. Seven, Crystal Quintero (eds.), Wisdom Quarterly


The worst thing is looking back with regret, having left undone what should be done, having done what should not be done, having wasted one's time, having learned nothing, having gained zip, youth spent, none the wiser, and no closer to enlightenment (bodhi) or freedom (nirvana).

It's like Pink Floyd sings in that famous song on constant repeat in Asia. All shoestring travelers hear it at hippie hangouts and hostels. Y'know the one: "Ticking away the moments that make up a dull day, you fritter and waste the hours in an offhand way. Kicking around on a piece of ground in your home town waiting for..."
 
If that's the worst thing, then a very good thing is to stand here, project to that time in the future, look back, feel how much it sucks, and avoid it! You're young, life is long, and there is time enough today. But then there's that other line, the problem:

"Waiting for someone or something to show you the way," The Path, the thing no one lets us know unless we seek it out.

I suppose we always thought we'd find it ourselves. Teacher? We don't need no stinking teacher! Hey, teacher, leave us all alone, ah, but that's another song.

.

Verses on "The Path"

Should we worship Time or do surya namaskar, yoga's "sun salutation"? (Stonehenge)

.

Dhammapada (Dharma Path)

273. Of all the paths, the Noble Eightfold Path is best; of all truths the Four Noble Truths are best; of all things, dispassion is best: of humans, the One Who Sees is best.

274. This is the direct [possibly the only] path; there is none other for the purification of insight; tread this path, and you will bewilder Mara [Death, the Deceiver, who ruins the possibility of enlightenment and liberation].

275. Walking on this path, one will make an end of all suffering. Having discovered how to pull out the thorn of craving [lust, clinging, desperate hankering, passion], I make known the path.
 

276. You yourselves must strive; the Buddhas only point the way. Those meditative ones who tread the path are released from the bonds of Mara.
 

277. "All conditioned things are impermanent" -- when one sees this [reality] with direct insight, one [automatically] pulls away from suffering. This is the path of purification.
 

278. "All conditioned things are unsatisfactory" -- when one sees this with direct insight, one pulls away from suffering. This is the path of purification.

279. "All things are impersonal" -- when one sees this with direct insight, one pulls away from suffering. This is the path of purification.
 

280. The idler who does not exert oneself when one should who, although young and strong, is full of sloth, with a mind/heart full of vain thoughts -- such an indolent person does not find the path to liberating wisdom.
 

281. Let a person be watchful of speech, well controlled in mind [thought], and not commit harm in bodily action. Let one purify these three courses of karma (action) and win the path made known by the Great Sage.
 

282. Wisdom springs from meditation [cultivation, development, bringing into being]; without meditation, wisdom wanes. Having known both of these paths -- of progress and decline -- let a person conduct oneself that one's wisdom may increase.

283. Cut down the forest (lust), but not the tree; from the forest springs fear. Having cut down the forest and the underbrush (desire), be passionless, O meditators!

• [20: (Verse 283) The meaning of this injunction is: "Cut down the forest of lust, but do not mortify the body."]

284. For so long as the underbrush of desire, even the most subtle, of a person towards another person is not cut down, one's mind is in bondage, like the sucking calf to its mother.
 

285. Cut off your clinging in the manner of a person who plucks with hand an autumn lotus. Cultivate only the path to peace, nirvana, as made known by the Exalted One.
 

286. "Here shall I live during the rains, here in winter, here in the summer" -- thus thinks the fool. One does not realize the danger (e.g., Death might intervene).
 

287. As a great flood sweeps away a sleeping village, so death seizes and carries away the person with a clinging mind/heart, doting on one's children and cattle [family and wealth].
 

288. For one who is assailed by death, there is no protection by kinsfolk. None there are to save one -- no sons, nor father, nor relatives.
 

289. Realizing this fact, let the wise person, restrained by virtue, hasten to clear the path leading to nirvana.

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Free Summer Buddhist Meditation Retreat, June 30, 2018, Los Angeles (DMI)

The Buddha's sayings about flowers (video)

Acharya Buddharakkhita (trans.) edited by Crystal Quintero, Dhr. Seven, Ashley Wells, Wisdom Quarterly, Pupphavagga: "Flowers" (The Dhammapada IV), AccessToInsight.org (alt. trans.)

The Buddha, polished gold face, wrapped in protective plastic, Thailand (dfcpix/flickr.com)

  
The Dhammapada's flower verses

Full blossom beauty (Nam Keng/flickr.com)

44. Who'll overcome this earth, this realm of Yama, and this sphere of humans and devas? Who'll bring to perfection the well-taught path of wisdom as an expert garland-maker would a floral design?
 
45. A striver-on-the-path shall overcome this earth, this realm of Yama, and this sphere of humans and devas. The striver-on-the-path* shall bring to perfection the well-taught path of wisdom, as an expert garland-maker would a floral design.

• [*The striver-on-the-path (sekha) is one who has achieved any of the first three stages of enlightenment: a stream-enterer, once-returner, or non-returner.]

46. Realizing that this body is like froth, penetrating its mirage-like nature, and plucking out Mara's flower-tipped arrows of sensuality, go beyond sight of the King of Death!
 
47. As a mighty flood sweeps away the sleeping village, so death carries away the person of distracted mind/heart who only plucks flowers (of pleasure).
 
48. The Destroyer brings under his sway the person of distracted heart/mind who, insatiable in sense desires, only plucks flowers (of pleasure).
 

Harmless bee approaches flower in search of nectar (Teacher Julia/tx.english-ch.com).

 
49. As a honeybee gathers nectar from the flower without injuring its color or fragrance, even so the sage* goes on alms-round in the village.

• [*The "sage in the village" is a Buddhist monastic on almsround, that is, a monk or nun (wandering ascetic) who receives donated food by going silently from door to door with alms bowl, accepting whatever is offered, a custom of the ancient world, particularly in India where such charitable giving is known as dana.]

50. Let none find fault with others; let none see the commissions and omissions of others. But let one see one's own acts, done and left undone.
 
51. Like a beautiful flower full of color yet without fragrance, even so -- fruitless are the fair words of one who does not practice them.

52. Like a beautiful flower full of color and also fragrant, even so -- fruitful are the fair words of one who practices them.

53. As from a great heap of flowers many garlands can be made, even so should many good deeds be done by one born a mortal (a rare human birth when one is able to accrue much merit, a great deal of beneficial karma that follows one life after life for a long time).

54. Not the sweet smell of flowers, not even the fragrance of sandalwood, tagara,* or jasmine blows against the wind. But the fragrance of the virtuous blows against the wind. Truly the virtuous person pervades all directions with the fragrance of one's virtue.

• [*Tagara: fragrant powder made from a good smelling Asian shrub.]

55. Of all the fragrances -- sandalwood, tagara, blue lotus, and jasmine -- the fragrance of virtue is the sweetest.
 
56. Faint is the fragrance of tagara and sandalwood, but excellent is the fragrance of the virtuous, wafting even amongst the devas (heavenly beings, fairies, angels, godlings, gods, and Gods).

57. Mara never finds the path of the truly virtuous, who abide in heedfulness (vigilance, persistence, watchfulness) and are freed by perfect wisdom (supermundane knowledge).

58. Upon a heap of rubbish in a roadside ditch blooms a lotus, fragrant and pleasing.

59. Even so, on the rubbish heap of blinded mortals the disciple of the Supremely Enlightened One shines resplendent in wisdom.

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The Buddha and the Flower
Ashin Ottama (DhammaTube), written text edited by Wisdom Quarterly

Reflections of the enlightened ones (with sutra references below). The contents of the video:

 

0:00:27 The Buddha holding a flower
0:02:04 Koan in Rinzai-Zen
0:03:25 Goose in the bottle
0:06:30 Satori -- solving a koan
0:10:15 The Buddha and the Crystal
0:13:04 Discrepancies in the results of practice
0:16:25 Dilution and distortions of the Teaching (Buddha-Dharma) by later additions
0:18:00 Without mind or body: Pari-nirvana
0:20:40 Hundreds of enlightened people in the West
0:22:45 Serious problem: Fear of the Aim
0:23:05 Veneration and admiration for pari-nirvana
0:26:15 We are just a whirl of virtual phenomena
0:28:18 Sayadaw U Janaka understanding ovations
0:30:50 Chain of Dependent Origination
0:34:55 The Buddha was accused of being a destroyer of life
0:36:30 Is nirvana sheer nihilism?
0:38:05 Stages of enlightenment versus genuine realizations
0:43:20 Intensive methods of insight meditation
0:49:40 Weak insight, weak purification
0:52:05 Empty bottle of whiskey = the Vasanas
0:53:35 The story of a "Rude Arhat"
0:57:10 The story of "Jumping Arhat"
0:58:25 After Ecstasy the Laundry
0:59:00 Daniel Ingram: many Paths (Maggas)...
1:01:30 Distinguishing the marks of true realizations
1:11:40 10 Questions for an Arhat
1:16:20 The Buddha holding a Crystal
1:17:50 The Spittoon Parable

SOME SUTRAS

Various sources, via Ashin Ottama, edited by Wisdom Quarterly

Walking to the Ends of the Universe

Rohitassa Sutra (A-II-47)

The Buddha answered a monk's question about walking to the end of the world: "It is in this very fathom-long [a "fathom" is a measurement of about six feet] body endowed with perception and mind that I declare the world, the arising of the world, the cessation of the world, and the way leading to the ending of the world." [Note reference to Four Noble Truths.] "However, friend, without having reached the end of the world, there is no making an end to suffering, I say."
 
Five Groups of Existence

Phena Sutra (SN 22-95)

With regard to the Five Aggregates of Clinging, the Buddha taught: "Form is like a glob of foam; feeling like a bubble; perception like a mirage; mental formations like a banana tree; consciousness is comparable to a magic trick... When you observe them and examine them appropriately, you will see that they are empty, hollow, and void [of self]. "

Nirvana

(The Udana or "Inspired Utterances," 8-3)

"There is, meditators, an unborn, unbecome, unmade, unconditioned...."
 

Describing Nirvana

(Udana 8-1)

"There is a sphere, meditators, where there is no earth, no water, no fire, no air, no sphere of infinite space, no sphere of infinite consciousness, no sphere of nothingness, no sphere of neither-perception-nor-non-perception, no this world, no world beyond, neither Moon nor Sun. There, meditators, I say there is surely no coming, no going, no persisting, no passing away, no rebirth. It is quite without support, unmoving, without an object -- just this is the end of all suffering."
 

The All

Allness or Sabba Sutra (SN 35-23)

"And what, monastics, is 'the all'? The eye and forms, the ear and sounds, the nose and fragrances, the tongue and tastes, the body and tactile objects, the mind and mental phenomena. This is called 'the all.'"
 

The Fire Sermon

Ven. Thanissaro (trans.) Adittapariyaya Sutra (SN 35-28)
"Meditators, the all is aflame. What 'all' is aflame? The eye is aflame. Forms are aflame. Consciousness at the eye is aflame. Contact at the eye is aflame. And whatever there is that arises in dependence on contact at the eye -- whether experienced as pleasure, pain, or neither-pleasure-nor-pain -- that too is aflame. Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion [greed, hatred, ignorance/wrong view]. Aflame, I tell you, with birth, aging and death, with sorrow, lamentation, pain, distress, and despair.

"The ear is aflame. Sounds are aflame... The nose is aflame. Fragrances are aflame... The tongue is aflame. Flavors are aflame... The body is aflame. Tactile sensations are aflame... The intellect [or mind] is aflame. Ideas are aflame. Consciousness at the intellect is aflame. Contact at the intellect is aflame. And whatever there is that arises in dependence on contact at the intellect -- whether experienced as pleasure, pain, or neither-pleasure-nor-pain -- that too is aflame. Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I say, with birth, aging and death, with sorrow, lamentation, pain, distress, and despair.

Instruction Leading to Fast Enlightenment

John D. Ireland (trans.), Bāhiya Sutra (Udana 1-10)
"Herein, Bahiya, you should train yourself thus: 'In the seen will be merely what is seen; in the heard will be merely what is heard; in the otherwise sensed will be merely what is otherwise sensed; in the cognized will be merely what is cognized.' In this way you should train yourself, Bahiya.

"When, Bahiya, for you in the seen is merely what is seen...in the cognized is merely what is cognized, then, Bahiya, you will not be 'with that.' When, Bahiya, you are not 'with that,' then, Bahiya, you will not be 'in that.' When, Bahiya, you are not 'in that,' then, Bahiya, you will be neither here nor beyond nor in between the two. Just this is the end of suffering."

Celibacy: Helpful vs. Unhelpful (cartoon)

Wisdom Quarterly (SEX AND RELATIONSHIPS COMMITTEE)


The high or supreme life (brahmacharya) is one of study, self restraint, and a vehicle to the world of the brahmas, which are neither male nor female and without sex. These heavens were the goal of Brahmins in the Vedic Brahmanism of the Buddha's time.

Sages, mendicants, yogis, ascetics, monks, spiritual seekers, shaman wanderers (shramans), temple priests (brahmins), and magicians all found it useful to turn away from sensual indulgences. Even food became a healthy necessity taken in moderation (often combined with complete fasts).

This left a surplus of life-energy (spiritus, prana, or chi) that could be dedicated to spiritual exertions -- cultivating an open, unbiased heart, a serene and luminous mind, a receptive attention span, unswerving dedication to knowing and seeing, enlightenment, liberation, or various meditation objects to cultivate such useful qualities as:

• mindfulness
• loving-kindness
  
• concentration (samadhi)
• serenity
• absorption
  
• supersensual bliss
• purification
• intensified or higher mind

With all the benefits that come of withdrawing and secluding oneself from sensual pursuits, there are few benefits to guilt, shame [unless it guards against karmically unprofitable actions], or hypocrisy. When one eats, one should enjoy it mindfully. When and if one has sex, one should enjoy it. Since there is value to restraint, when one is practicing restraint, one should enjoy it, reflecting on the benefits.

To do otherwise makes celibacy a farce, a front, a hypocritical veil. What benefit is there to deny the body while obsessing and indulging the mouth and mind and waiting for an opportunity to act on it?

• I Can Afford College.com
  

When the Buddha was Bad (in College)

Seven Dharmachari (Wisdom Quarterly)

The Bodhisatta endured many rebirths on the way to sambodhi* (buddhasdharma blog)

Before gaining supreme enlightenment the Buddha did a few things he wished he hadn't. Prior to becoming a buddha (a supremely enlightened being) the Buddha is referred to as the Bodhisatta. A buddha is always good. It is one of the nine characteristics of those who have reached the pinnacle of compassion, virtue, and wisdom. Because having perfected the Ten Paramis, one is able to rediscover and effectively teach the timeless Dharma to beings swept away by the flood of Samsara and suffering.

But before one reaches buddhahood, one spends an almost incalculable amount of time to get to perfect-enlightenment (sambodhi). That's when the Buddha was bad. During those aeons as a bodhisatta (Sanskrit, bodhisattva) striving to develop the Ten Perfections, mistakes were made.

Many rebirth stories (such as Jataka Tales 498, 421, and 282 recounted here) abound with the Buddha-to-be's goodness, kindness, and developing virtue. The Bodhisatta generated a tremendous amount of good karma. He was even a Buddhist monk on a few occasions (in the dispensations of former buddhas in the very distant past).

Far rarer, but perhaps more instructive, are the few cases when the Bodhisatta -- who would eventually become Siddhartha, the historical Shakyamuni* -- was bad. After all, a buddha is a human being, not a divinity (brahma) or radiant being (deva) claiming moral perfection at birth.

Going to College with Ananda-to-be

Archeological remains of the Buddha and Ananda's alma mater: UT (Taxila College)

On account of unwholesome, unskillful actions (i.e., bad karma), one experiences unpleasant and unfortunate circumstances, such as rebirth in states of deprivation. Even if the results of skillful actions intervene and one avoids those destinations and instead is reborn in a fortunate destination, like the human world, one may nevertheless meet with the results of unskillful actions here. This happened on numerous occasions to the future Buddha and Ananda.*

The Bodhisatta and Ananda-to-be (his cousin in a previous life) were once born as outcasts due to some bad karma ripening in this fortunate world. Their job was fumigating fetid smelling places. In order to escape the contempt and discrimination they experienced, they decided to disguise themselves as brahmins and go to college.

They entered the great university at Takkasila (Taxila in Gandhara, India, the first university in known history). Alas, their deception was discovered. They were beaten up by very privileged and conceited students (the equivalent of "Frat boys" in the Indo-Greek system). A kind and wise professor ordered the students to stop and suggested the outcasts become ascetics, one of the few upwardly mobile positions in ancient India, which at that time spread far to the west.

They followed this good advice. Yet when they died, as a consequence of their unwholesome karma (the deceit involved in passing themselves off as brahmins and trying to steal a precious higher education), they were reborn in the animal world as deer. Even then they were inseparable and were shot by a hunter with the same arrow. Following that -- since it is very difficult to ever make it out once one has fallen into subhuman planes -- they were reborn as sea hawks, who were again killed together by a hunter (Jataka 498).

Having exhausted whatever unprofitable karma had led to those rebirths, they were reborn once again in the human world. Ananda-to-be was a prince; the Bodhisatta was born the son of a brahmin priest in the royal service.

Reborn as Kings

Ananda-to-be had more power and influence, but the Bodhisatta could remember more of his former lives.* Eventually, the Bodhisatta became an ascetic striving for wisdom and liberation, teaching the happiness of renunciation and the danger of being infatuated with sense pleasures.

Ananda-to-be, who was able to remember his former human life as an outcast, understood. But he was unable to let go of his infatuation with sensuality. He explained that he was like a noble elephant mired in a swamp unable to shake the morass of addiction to sense pleasures that he knew would eventually drag him down.

The ascetic advised him to nevertheless practice virtue, thus storing up merit which is useful in every future endeavor (even unwholesome ones): "Don't overtax the people, support the educated and those who renounce the world [brahmins and recluses]. Instead of giving into passion, look on women as you would your mother or sister. Honor your parents, without whom you would never be king..."

The advice stirred the prince. Both undertook to be ascetics in that life and as a result were reborn as "gods" (brahmas) in the Brahma World, which is attainable only through dispassion.

Gods (Brahmas) is neither male nor female but are beyond sex. The Indian conception of the "holy life" (brahmacariya) not only means "celibacy," it literally means "the way to [rebirth in the] brahma[-world]."

After living aeons as powerful divinities in exalted heavens, with the exhausting of that skillful karma, they were again reborn in the human world unaware of their former lives. The Bodhisatta became a poor low-caste laborer, but he resolved to keep the Lunar Observance (Uposatha, the practice of observing additional precepts four times a month) and as a result was reborn as a king. Ananda-to-be was a lowly water-carrier in his kingdom. He had only one coin, which he kept hidden under a rock.

On a festival day his wife encouraged him to celebrate, asking if he had any money. He explained that he had but one coin, hidden 12 miles away. She told him to go get it for she had saved the same amount. He set off in the heat with the expectation of having enough to buy flower garlands, incense, and drinks. He passed the king along the way while singing. The king asked him about it and was moved, offering him a coin so he would not have to travel all that way.

He said he would still travel in order to have two coins. The king gave him two, but still... until the king offered him millions of coins. Yet still Ananda-to-be wanted to fetch his coin. The Bodhisatta offered him a post on top of the money, but since he still wanted his coin, he offered him half his kingdom. They divided it and he was given the name King One Coin.

Such is "evil" (in Buddhism this term refers to latent greed, hatred, and delusion in beings who are not yet enlightened) that the two kings went hunting. Becoming tired, the Bodhisatta placed his head on his friend's lap to nap. King One Coin saw his chance to become king of the entire kingdom. He drew his sword to kill his friend but remembered how he was a poor nothing before being given half. In gratitude, he place his sword back in its sheath. But a second and third time greed overtook him, and he pulled out his sword. Finally, realizing this lust for power would again overtake him, he threw away his weapon. This awoke the king.

He explained and begged forgiveness for his dreadful intentions, but the king offered him the entire kingdom saying he would serve as viceroy. Instead, he chose to renounce his half wanting instead to become an ascetic to uproot lust and greed of all kinds. The Bodhisatta remained in the world as king. Ananda-to-be went to the Himalayas to meditate (Jataka 421).

Later they were both reborn as neighboring kings. But the Bodhisatta, as king of Benares, was too kind. When Ananda-to-be tried to conquer him, the Bodhisatta gave up his kingdom without a fight and was imprisoned. There he practiced loving-kindness meditation towards his conqueror who was overcome with guilt and a fever until he wanted nothing of his spoils. He returned Benares and swore to be a faithful ally. Seeing the danger in ruling, which could be the cause of many being harmed and killed in war, the Bodhisatta renounced his kingdom and became an ascetic and as a result was reborn in the Brahma world heaven, whereas Ananda-to-be remained in the world as king. Source: Great Disciples of the Buddha

*NOTE ON NOT-SELF (anatta, emptiness)

There is a great danger in thinking that the Bodhisatta and the Buddha are one in the same person. They are not. One led to the other -- in a conventional sense -- but is not one and the same person, not a soul, not an identical self traveling through the flood of Samsara. This cannot be emphasized enough. For anyone who insists that it is in some real (ultimate) sense the same person being transmigrating or being "reincarnated," it is necessary to read the entry on anattā in Buddhist Dictionary: Manual of Doctrines and Terms. It is a fundamental teaching of Buddhism that we are not reincarnated but in fact are always "becoming": flowing impermanently and unsatisfactorily as an impersonal process motivated by craving, trapped by ignorance, dependently-arisen, and perishing from moment to moment until such time as nirvana allows for an escape from the suffering of ignorance to the freedom from rebirth of liberation.

Friendship as the supreme way of life

Wisdom Quarterly translation of SN 45.2

Thus have I heard. On one occasion the Buddha was living among the Sakyans in a Sakyan town of Sakkara.

Ananda approached the Enlightened One and, having respectfully bowed, sat down to one side. Then sitting there Ananda said to the Buddha, "Noble friendship, noble companionship, noble camaraderie is half of the supreme life (brahmacarya)."

"Do not say so, Ananda, do not say so," the Buddha admonished. "Noble friendship, noble companionship, noble camaraderie is the whole of the supreme life!

"When one has noble friends, companions, and comrades, one can be expected to develop and pursue the Noble Eightfold Path. And how does one with noble friends, companions, and comrades develop and pursue the Noble Eightfold Path?

"In the first sense, one develops right view dependent on seclusion [meditative withdrawal of mind and body], dispassion, cessation -- which results in relinquishment. One develops

• right intention
• right speech
• right action
• right livelihood
• right effort
• right mindfulness
• right concentration

dependent on seclusion, dispassion, cessation -- which result in relinquishment. This is how one with noble friends, companions, and comrades develops and pursues the Noble Eightfold Path.

"In another sense one may know how noble friendship, noble companionship, noble camaraderie is the whole of the supreme life: It is by relying on me as a noble friend [kalyana-mitta, teacher, guide, model] that beings subject to birth have gained release from birth, that beings subject to aging have gained release from aging, that beings subject to death have gained release from death.

"Indeed, beings subject to [dukkha] sorrow, lamentation, pain, distress, and despair have gained release from sorrow, lamentation, pain, distress, and despair.

"In this sense also noble friendship, noble companionship, noble camaraderie is the whole of the supreme life."

The Benefits of Noble Friendship
"When one has noble friends, companions, and comrades, it is to be expected that one will be virtuous, will dwell restrained in accordance with the training rules, consummate in ennobling behavior and conduct, and will train -- having undertaken the training rules -- seeing danger in the slightest fault...." (Udana 4.1).

Detachment and Compassion in Early Buddhism
Elizabeth J. Harris
To people looking at Buddhism through the medium of English, the practice of compassion and detachment can appear incompatible, especially for those who consider themselves to be socially and politically engaged.

In contemporary usage, compassion brings to mind outward-moving concern for others, while detachment suggests aloofness and withdrawal from the world. Yet Buddhism recommends both as admirable and necessary qualities to be cultivated. This raises questions such as the following:

• Compassion means to relieve suffering, detachment to remain aloof from the world, so how can the two be practiced together?
• Does Buddhist detachment imply a lack of concern for humanity?
• Is the Buddhist concept of compassion too passive, connected only with the inward-looking eye of meditation, or can it create real change in society? More>>

The Path to Enlightenment is Gradual

Ven. Nyantiloka (Buddhist Dictionary: Manual of Buddhist Terms and Doctrines)

One's mind becomes pliable and tractable through meditation. It also does so through listening to a progressive discourse (on giving, virtue, the heavens, Dharma, and Abhidharma) leading to the arousal of spiritual/religious feeling, confidence (faith), yearning to attain liberation, and finally insight. The German scholar-monk, Ven. Nyanatiloka, explains:

"PROGRESS OF A DISCIPLE: Gradual development of the Noble Eightfold Path. In many sutras an identical passage occurs that outlines the gradual course of development in the progress of the disciple. There it is shown how this development takes place gradually and in conformity with laws, from the very first hearing of the doctrine [Dharma], and from germinating faith and dim comprehension, up to the final realization of deliverance [nirvana].

"After hearing the [Dharma], one is filled with confidence, and one thinks: 'Full of hindrances is household life, a refuse heap. But the wandering life (of a recluse) is like the open air. Not easy is it, when one lives at home, to fulfill in all points the rules of the holy or supreme life [brahmacarya].

"How if now I were to cut off hair and put on the saffron robe, and go forth from home to the left-home life?' And after a short time, having given up one's possessions great or few, having forsaken a circle of relations, small or large, one cuts off hair, puts on the saffron robe, and goes forth from home to the wandering life.

"Having thus left the world, one fulfills the rules of recluses:

1. One avoids the killing of living beings and abstains from it. Without stick or sword, conscientious, full of sympathy, one is desirous of the welfare of all living beings.
2. One avoids stealing...
3. avoids unchastity...
4. avoids lying...
5. slander...
6. harsh speech...
7. idle talk...
8. One abstains from destroying seeds and plants;
9. eats only at one time of the day;
10. keeps aloof from dance, song, music, and shows;
11. rejects adornments, perfumes, ointments, as well as any other kind of vain accessory and embellishment;
12. does not use high and luxurious beds;
13. does not accept gold and silver;
14. keeps aloof from buying and selling things;
15. is content with robe for protection and alms-bowl for food;
16. provided with these two things wherever one may go just like a winged bird in flying carries along its two wings.

"By fulfilling the noble domain of virtue (sila) one feels in one's heart an irreproachable happiness."

In what follows thereafter it is shown how the disciple watches over the five senses as well as the mind. And by this noble restraint of the senses (indriya-samvara) feels at heart an unblemished happiness, how in all actions one is ever mindful and clearly conscious, and how being equipped with this lofty virtue (sila), equipped with this noble restraint of the senses and with mindfulness and clear comprehension (sati-sampajanna), one chooses a secluded .

And freeing the mind from the Five Hindrances, one reaches full concentration (samadhi, [the first four jhanas]); and how one is, thereafter, by developing insight (vipassana) with regard to the impermanency (anicca), misery (dukkha), and impersonality (anatta) of all phenomena of existence, one finally realizes deliverance from all cankers and defilements. And thus this assurance arises: "For ever am I liberated. This is the last time I am born. No new existence awaits me."

(References: Cf. DN 1, 2f; MN 27. 38. 51. 60. 76.; AN IV.198; X.99; Pug. 239, etc.).

Jain Love Story (celibate nun elopes)

"Missing" [female ascetic] found, had eloped to get married

Times of India

AHMEDABAD, India -- When Kiran Pandya got his sister's call from the city of Mehsana, he could not believe his ears. Pandya, who stormed the Jain fraternity in the city along with police, was shocked to know that his beloved sister, who had taken to Jainism and gotten diksha at the age of 9, now shunned the holy life to marry a youth from the community.

According to sources, Pandya was in the city for last three days searching for his missing sister. Talking to the Times of India (TOI) on Tuesday, Pandya raised questions about the safety and whereabouts of Mahasatiji Ojasvinibai, 28.

"In the wake of strange incidents happening with sadhus and sadhvis [male and female ascetics] of Jainism, I fear that she might have been abducted."

...Jain sangh members told TOI that [the female ascetic] Ojasvinibai met Mr. Ashish Bhavsar, a youth from Viramgam while on Chaturmaas (the four-month Rains Retreat, when ascetics stay at one place) at Mehsana. It was mutual attraction, according to the duo, who decided to get married. As per plan, she left the upashraya and the world of religion behind and donned the new identity of Archana. The duo then went to Bali in Rajasthan for a civil marriage in front of the marriage registrar. More>>

Chandanbala

(eJainism.org) Once upon a time, there was a beautiful princess named Vasumati. She was the daughter of King Dadhivahan and Queen Dharini of the city of Champapuri.

One day a war broke out between King Dadhivahan and the king of nearby Kosambi. Dadhivahan was defeated and had to run away in despair. When Princess Vasumati and Queen Dharini learned of the defeat, they also decided to escape.

While they were running away a soldier from the enemy army spotted and captured them. Princess Vasumati and her mother were scared not knowing what the soldier would do to them. He told the queen that he would marry her and that he would sell Vasumati. Upon hearing this, the queen went into shock and died.

The soldier immediately felt sorry for his remarks and decided not to make any more comments. He took Vasumati to Kosambi to sell her. When it was Vasumati's turn to be sold in the slave market... More>>

Five Precepts: lowest, highest

Seven Jaini

(WQ) The Five Precepts, like the later Yamas (from the subsequently formulated "limbs" of Raja Yoga attributed to Patanjali), are stated as restraints:

1. Abstain from taking life or encouraging killing
2. Abstain from taking what is not given or encouraging stealing
3. Abstain from sexual misconduct or encouraging misconduct
4. Abstain from false speech or encouraging deception
5. Abstain from intoxicants or encouraging intoxication

Interestingly, the lowest form of keeping these is also the highest -- to this extent: Celibacy, for example, is both the minimum and maximum way to practice the third precept. The least one would be wise to do, if one is not going to behave properly with regard to sensual matters, is maintain complete continence or celibacy. After that, one may engage in good conduct regarding sensual matters.

Avoiding harm to others AND oneself (not one or the other but both), one engages in sex for example with consideration, kindness, and compassion. One engages when it is consensual, mutually beneficial, and agreed on. One's attitude is that all partners enjoy or benefit from the experience. For instance, Eckhart Tolle is not celibate but rather has a partner in Kim Eng; moreover, stream-enterers and once-returners frequently live sensual lives in the world after their attainment (even if they abstained to arrive at their liberating realization).

Conversely, the highest way to practice "abstaining from sexual misconduct" is celibacy: brahmacarya, which means the "vehicle (or means, acarya)-to-the-Brahma-worlds" that is practiced by non-returners (who will not return to this world but be reborn in the Pure Abodes), monastics and eight-precept-holders who are striving toward immediate fruition and enlightenment, and arahants.

Likewise, the lowest way to practice the fourth precept is noble silence. Bite your tongue. "If you don't have anything good to say, don't say anything at all" is the popular Western adage. The Eastern version is, "Don't speak unless you can improve on silence." If one must engage in "false speech," it is better to remain silent. That is the least one can do. It is far better to speak what is "true," that is, to speak what is:

• timely
• honest
• gentle
• spoken with a good motive
• spoken with a loving heart

Conversely, silence is also the highest. For when one sees and touches nirvana, what is there to say? This is it, the incomparable, the dissolving of all formations, the laying down of the burden, done is what was to be done, now there is no more coming to be (of suffering, rebirth, or samsara). One might, to be poetic, exclaim Gate, gate, paragate, parasamgate, bodhi svaha!* But it's not necessary. The Therigatha and Theragatha ("Elders' Verses") are the recorded utterances of what ancient nuns and monks at the time of the Buddha did in fact say when they attained enlightenment.

*My translation of this classic Sanskrit mantra (Heart Sutra) runs: "Gone, gone, gone beyond, gone altogether beyond, oh what an awakening, so it is!"

"Spiritual" Sex?

Editors (WQ); Linda E. Savage (Huffington Post)

Sex is not the way to the Brahma (higher) worlds in the Fine-material Realm (rūpa-loka) beyond the Sensuous Sphere (kama-loka).*

Brahmacariya (literally, the vehicle, means, or career to those lofty worlds) means abandoning sensuality (kama). But, believe it or not, most people are neither aiming at rebirth in the Fine-material Brahma worlds nor the higher worlds of the Formless Realm. They are content to live in the Sensuous Sphere. This sphere includes numerous "heavens" -- semi-terrestrial and lower-celestial worlds -- as conceived of in Greek rather than Judeo-Christian culture. The Five Cords of Sensuality are:

1. pleasurable sights
2. pleasurable sounds
3. pleasurable savorings
4. pleasurable scents
5. pleasurable sensations

The height of pleasure for beings in the Sensuous Realm, where beings enjoy these Five Cords, seems to be the practice of sex (methuna-dhamma, DN 27.16). It engrosses us. And sex is able to stay within the Five Precepts.

If our spiritual ambitions are modest, and no one is being harmed, sex should not simply be practiced. It should be enjoyed and expressed free of misguided guilt and shame. (Otherwise, it leads to abuse, hypocrisy, and perversity). Sex may even be spiritualized, that is, taken beyond the physical. The Huffington Post's Linda E. Savage explains how:

• How to Make your Sex Life Spiritual
  (Feb. 26, 2008) People blame philosopher Rene Descartes for the modern idea that spirit and body are two separate and antagonistic entities. I don't.
• Spiritual Sex: Begin the Practice
  (Aug. 10, 2009) When we rouse sexual energy, it is like a sleeping serpent come to life: Kundalini. Sexuality is much more than a physical act.
• Spiritual Sex: Ecstatic Love Beyond the Physical
  (Jul. 31, 2009) Eleven minutes: that's the estimated time most couples spend making love. We're stuck with a model of sex that I call: The Performance Model.
• VIDEO: How Yoga Strengthens Your Sex Life
  (Apr. 4, 2008) (We're not just talking flexibility here). That's because sex and yoga are a divine pairing.

For those who prefer to stick with the guilt and shame model (recovering Catholics, Jews, and Fundamentalists of every stripe), here are three specially selected stories:

• VIDEO: Dirty Bird Special: "Daily Show" explores STDs, senior sex
• Bruce Wilson: Ensign Church head endorsed Sex-with-Succubus
  (Jul. 25, 2009) Why are all Fundies -- of all religions -- so obsessed with sex?
• Hugh Hefner: "I almost swallowed a sex toy"

*Buddhist Cosmology

Brahma-world: in the widest sense, a name for the Fine-material world of Form (rūpa-loka) and the immaterial or Formless world (arūpa-loka) beyond it; in a narrower sense, however, it is a designation only for the first three heavens of the Fine-material world. Cf. Brahma-kāyika-deva.

Brahma-kāyika-deva: The "heavenly beings of the Brahma-world" inhabit the first three heavens of the Fine-material world (rūpa-loka), corresponding to the First Absorption (jhāna). The highest ruler of them is called Great Brahma (Mahā-Brahmā). Cynically he is said (DN 11.81) to pretend: "I am Brahma, the Great Brahmā, the Most High, the Invincible One, the Omniscient One, the Ruler, the Lord, the Creator, the Maker, the Perfect One, the Preserver, the Controller, the Father of all that was and will be." Cf. deva (II. 1-3).

Graphic as seen on a Sri Lankan Buddhist monk's blog (prevaids.org)