Buddhist Christmas climax: Dhammakaya, LA

The original Dhammakaya is in Buddhist Bangkok, but Los Angeles has one, too. VISIT

WHAT HAPPENED?

It was a beautiful moonlit night, though Luna (Soma) did not appear until just after the ceremony officially wrapped up, low to the southeast and reddish. One hundred and ninety Buddhist monastics from about 13 Buddhist countries came together from a cross-cultural, multi-school spectacular. Dhammakaya is a kind of loving cult that is all about giving dana in expectation of rich rewards here and hereafter. It is a big movement in Theravada Buddhist Thailand, boasting the largest Buddhist monument in the world, a spaceship (deva vimana) looking structure out by the Bangkok Int'l Airport topped by a million golden Buddha statues. Quietly nestled in the foothills of the San Gabriel Valley, the American international meditation center (DIMC) is a peaceful place to meditate the Dharma-body way.

Dhammakaya meditation

Dhammakaya literally translates from the Pali as "Dhamma body." The focus of this meditation is not the breath but a visualization of a small crystal ball entering the nostril (right for males, left for females), traveling to seven points in the body, and coming to rest two finger widths above the navel. This clear magic crystal, a kind of nimitta or produced image, vibrates along the way. Its sound emanation or mantra is samma arahan. This literally means "right full-enlightenment." The crystal starts at the nostril for three repetitions, moves up the nose to the corner of the eye for another three, slowly moves to the center of the skull for another three, down behind the throats, and so forth. Instructions are offered free on weekends. Donations (dana offerings) welcome.

Cult?

(Cori Ander) I went to the Wat Phra Dhammakaya temple, Thailand's most controversial sect

We never thought of the place as an actual cult -- though the many women who surround the place wearing white, do act awfully strange and suspicious, very "nice" but always watching and on edge -- until self-appointed investigative reporter Cori Ander went out and paid the mother center a visit. She doesn't find much, but there are scandals and rumors of scandals, mainly to do with money. If the SGV is a hollow (valley or canyon) then this temple complex is just a holler from the largest Mahayana Buddhist temple complex in the western hemisphere against the hill to the southwest, Coming West Temple.

“Hsi Lai Temple, translated as 'Coming West,' is dedicated to spread the [mostly Mahayana] teachings of the Buddha to the Western hemisphere and help people find inner peace and happiness in their life. It devotes its effort in providing everyone in the society with joy, hope, faith and service.” More: hsilai.us

Dhammakaya Azusa Meditation Activity Teaser (Azusa, Los Angeles County, DIMC.info)

• Where in LA County is Azusa, CA? (Asuksa-nga)

The three sacred events celebrated by Vesak - Relics ceremony Vesak Day 1 (Huong Dao)

Vesak night at Dhammakaya is a spectacle

May 2026 is a special occasion because Prince Siddhartha Gautama (the Bodhisattva) was born on the "Full Moon Day in May," and it's also the day he later became enlightened, and the same day he reclined into final nirvana. This is, therefore, "Buddhist Christmas" but as a thrice blessed day, it is even more significant. This year, because May 2026 has two full moons (according to the Gregorian Calendar forced on us), gives us two opportunities to practice and celebrate. Wisdom Quarterly is teaching at the Eight Precept Fasting Day at the Sri Lankan North Hollywood Temple (Sarathchandra Vihara) by day and attending a grand ceremony representing all Buddhist countries in Los Angeles at the Thai Theravada monastery Dhammakaya in Azusa. Both events are free and open to all.

• Vesak Day 2026: A Celebration of the Buddha (FREE TICKETS), Sunday, May 31, 6:00 pm-8:45 pm, Azusa, Los Angeles (Eventbrite)
• ‘Buddhism in Spanish is here’: the Latino monks building a unique community | Los Angeles | The Guardian
• Please join Sarathchandra Buddhist Center | Facebook
• Village Poets of Sunland and Tujunga: Poetry at historic Bolton Hall, Sunday, May 31, 2026, 4:30-6:00 pm (feree)

(Phra Nicholas Thanissaro) Vesak (Vesakha) in Azusa, Los Angeles

• Dhammakaya Meditation system
• Global Buddhist Network (DMC)
• Wat Phra Dhammakaya, Bangkok

Try Vesak differently this year | Colombo - Vesak Day alms offering @ Wat Phra Dhammakaya

✨️Vesak Day, Dhammakaya Temple, Thailand #Vesak2024 - Vesak Day 2026 USA

Vesak Day 2 Peace Pain Meditation Ven. Maha Phommasan - 🌕 Vesak turning point, Colombo

Las Vegas Vesak | Nevada Buddhist Vihara | 2026Coming West Temple

The Great Quest for Enlightenment, Pt. 2

Amber Larson, Dhr. Seven, Pat Macpherson (eds.), Maha-Saccaka Sutra: "The Longer Discourse to Saccaka" (MN 36) based on Ven. Thanissaro translation, Wisdom Quarterly SEE PART 1

How did the prince become the Buddha?

The Buddha continued: (Part 1) "I thought, 'Suppose I were to practice going altogether without food.' Then devas came to me and said, 'Dear sir, please do not practice going altogether without food. If you go altogether without food, we will infuse subtle (deva-) nourishment through your pores, and you will survive on that.'

"I thought, 'If I were to claim to be completely fasting while these devas were infusing subtle nourishment through my pores, I would be lying.' So I dismissed them, saying, 'Enough.'

"I thought, 'Suppose I were to take only a little food at a time, only a handful of bean (dhal) soup, lentil soup, vetch soup, or pea soup.' So I took only a little food at a time, only a handful of bean soup, lentil soup, vetch soup, or pea soup. My body became extremely emaciated. From eating so little, my limbs became like the jointed segments of vine stems or bamboo stems...

"'My backside became like a camel's hoof... My spine stood out like a string of beads... My ribs jutted out like the jutting rafters of an old, run down barn... The gleam of my eyes appeared to be sunk deep in their sockets like the gleam of water deep in a well... My scalp shriveled and withered like a green bitter gourd, shriveled and withered in the heat and the wind... The skin of my belly became so stuck to my spine that when I touched my belly, I grabbed hold of my spine. And when I touched my spine, I grabbed hold of the skin of my belly...

"'If I urinated or defecated, I fell over on my face right there... From my eating so little, if I tried to ease my body by rubbing my limbs, the hair — shriveled at the root — fell from my body as I rubbed from eating so little.

"People seeing me would say, 'The wandering ascetic Gautama is black.' Others would say, 'He isn't black, he's brown.' Others would say, 'He is neither black nor brown, he's golden skinned.' So much had the clear, bright color of my skin deteriorated from eating so little.

"I thought, 'Whatever Brahmins or wandering ascetics in the past have felt painful, racking, piercing feelings due to their striving, this is the utmost. None have been greater than this. Whatever Brahmins or wandering ascetics in the future will feel painful, racking, piercing feelings due to striving, this is the utmost. None will be greater than this.

"'Whatever Brahmins or wandering ascetics in the present are feeling painful, racking, piercing feelings due to striving, this is the utmost. None is greater than this. But with this racking practice of austerities I have not attained any superior human state, any distinction in knowledge or vision worthy of the noble [enlightened] ones. Could there be another path to enlightenment?'

"I thought, 'I recall once, when my father the Scythian (Shakyian) was busy, and I was sitting in the cool shade of a rose apple tree [after which this world is named Jambu-dvipa], then — secluded from sensuality, secluded from unskillful states — I entered and remained in the first absorption (jhana) characterized by rapture [supersensual bliss] and pleasure born of [mental] seclusion [withdrawal of the senses], accompanied by applied and sustained attention.

Wandering and wandering

"'Could this be the path to enlightenment?' Then following that memory came the realization, 'This is the path to enlightenment.'

"I thought, 'So why am I afraid of pleasure that has nothing to do with sensuality, nothing to do with unskillful states [such as lust, anger, delusion]?'

"I thought, 'I am no longer afraid of pleasure that has nothing to do with sensuality, nothing to do with unskillful states. But that pleasure is not easy to achieve with a body so extremely emaciated. Suppose I were to take solid food, like rice and porridge.'

"I took solid food, rice and porridge. Now five ascetics had been attending on me thinking, 'If the wandering ascetic Gautama achieves some higher state, he will tell us.'

"But when they saw me taking solid food — rice and porridge — they were disgusted and left me thinking, 'He is living luxuriously. He has abandoned his exertion and is backsliding into luxurious living.'

"When I had taken solid food and regained my strength then — secluded from sensuality, secluded from unskillful states, I entered and remained in the first absorption characterized by rapture and pleasure born of seclusion, accompanied by applied and sustained attention. But the pleasant feeling that arose in this way did not invade my mind or remain there.

"With the stilling of applied and sustained attention, I entered and remained in the second absorption characterized by rapture and pleasure born of concentration, unification (coherence) of mind, free of applied and sustained attention — internal assurance.

"But the pleasant feeling that arose in this way did not invade my mind or remain there. With the fading of rapture I remained equanimous, mindful, and alert, with pleasure experienced by the body. I entered and remained in the third absorption, of which the noble ones say, 'One has a pleasant abiding who is equanimous and mindful.'

"But the pleasant feeling that arose in this way did not invade my mind or remain there. With the abandoning of pleasure and pain — as with the earlier disappearance of elation and distress — I entered and remained in the fourth absorption characterized by purity of equanimity and mindfulness, beyond pleasure and pain. But the pleasant [neutral] feeling that arose in this way did not invade my mind or remain there.

"When the mind was thus concentrated, purified, bright, unblemished, freed of defilements, pliant, malleable, steady, and attained to imperturbability, I directed it to the knowledge of recollecting past lives. I recollected my manifold past lives -- that is, one birth, two...five, 10...500, 100, 1,000, 100,000, many aeons of world contraction, many aeons of world expansion, many aeons of world contraction and expansion:

"'There I had such a name, belonged to such a family (extended clan), had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I reappeared there. There, too, I had such a name, belonged to such a family, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I reappeared here.' Thus I remembered my manifold past lives in general and in detail.

Light arose, knowledge arose!

"This was the knowledge attained in the first watch of the night. Ignorance was destroyed; knowledge arose; light arose; darkness was dispelled — as happens in one who is heedful, ardent, and resolute. But the pleasant feeling that arose in this way did not invade my mind or remain there.

"When the mind was thus concentrated, purified, bright, unblemished, freed of defilements, pliant, malleable, steady, and attained to imperturbability, I directed it to the knowledge of the passing away and reappearance of beings.

"I saw — by means of the divine eye [third eye], purified and surpassing the human — beings passing away and reappearing, and I understood how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their karma: 'These beings — 

• who engaged in unskillful conduct of body, speech, and mind
• who reviled the noble ones
• held wrong views, and
• undertook actions (karma) under the influence of wrong views

"'— with the breakup of the body, after death, have reappeared on the plane of deprivation, the unfortunate destination, the lower realms, even in hell. But these other beings —

• who engaged in skillful conduct of body, speech, and mind
• who did not revile the noble ones
• who held right views and undertook actions (karma) under the influence of right views

"'— with the breakup of the body, after death, have reappeared in the fortunate destinations, even in heavenly worlds.'

"Thus — by means of the divine eye, purified and surpassing the human — I saw beings passing away and reappearing, and I understood how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their karma.

"This was the second knowledge attained in the second watch of the night. Ignorance was destroyed; knowledge arose; darkness was dispelled; light arose — as happens in one who is heedful, ardent, and resolute. But the pleasant feeling that arose in this way did not invade my mind or remain there.

The mental defilements 

Stuck in mud and defiled, we called it fun.

"When the mind was thus concentrated, purified, bright, unblemished, freed of defilements, pliant, malleable, steady, and attained to imperturbability, I directed it to the knowledge of the ending of mental defilements (avasas).

"I understood as it actually is that,

1. 'This is suffering (disappointment, dukkha)…
2. This is its origin...
3. This is its cessation...
4. This is the way (the path) leading to its cessation...

"These are defilements... This is their origin... This is their cessation... This is the way leading to their cessation.' My heart, knowing thus, seeing thus, was released from the defilement of [craving for, obsession with, addiction to] sensuality, released from the defilement of becoming, released from the defilement of ignorance.

"With this release came the knowledge, 'Released!' Discerned was this knowledge: 'Rebirth is ended, the supreme life fulfilled has been lived out, and the task is done, and therefore there is nothing more for this world.'

"This was the third knowledge attained in the third watch of the night. Ignorance was destroyed; knowledge arose; light arose; darkness was dispelled — as happens in one who is heedful, ardent, and resolute. But the pleasant feeling that arose in this way did not invade mind or remain there.

"I recall having taught the Dharma to an assembly of many hundreds, and yet each one of them assumed, 'The wandering ascetic Gautama is teaching the Dharma just to me [as if it were an attack or criticism],' but it should not be seen this way.

"The Tathagata [the "One Arrived at Things Just the Way They Are"] rightly teaches them the Dharma simply for the purpose of imparting wisdom [so that the liberating knowledge and vision of hearers may arise].

"At the end of that very talk, mind was inwardly steadied, settled, concentrated, and unified on the same object of concentration as before, on which was almost constantly dwelled."

Saccaka said (with some sarcasm): "That is quite believable for Master Gautama, as would be the case for one who is worthy and rightly self-enlightened. But does the Master Gautama recall sleeping during the day?"

"Aggivessana, in the last month of the hot season, returning from alms round, after the midday meal, setting out outer robe folded in four, lying down on the right side, and falling asleep while mindful and clearly comprehending."

Saccaka added: "There are some Brahmins and wandering ascetics, Master Gautama, who would call that dwelling in delusion."

"It is not to that extent that one is deluded or undeluded, Aggivessana. As to how one is deluded or undeluded, listen and pay close attention to this."

"As you say, Master Gautama," Saccaka replied, "as you say."

The Blessed One explained: "In whomever the effluents that defile, that lead to renewed becoming, that give rise to trouble, that ripen in suffering (dukkha, disappointment), and lead to future rebirth, aging, and death are unabandoned, that person I call deluded. For it is from not abandoning the defilements that one is deluded.

"In whomever the effluents that defile, that lead to renewed becoming, that give rise to trouble, that ripen in suffering, and lead to future rebirth, aging, and death are abandoned, that person I call undeluded. For it is from abandoning the defilements that one is undeluded.

Palmyra tree stumps will not grow again.

"In the Tathagata, Aggivessana, the effluents that defile, that lead to renewed becoming, that give rise to trouble, that ripen in suffering, and lead to future rebirth, aging, and death have been abandoned, their roots destroyed, made like a palmyra tree stump [that cannot resprout once cut down], deprived of the conditions of becoming, not destined for future reappearance.

"Just as a palmyra cut off at the crown is incapable of further growth, in the same way in the Tathagata the effluents that defile, that lead to renewed becoming, that give rise to trouble, that ripen in suffering, and lead to future rebirth, aging, and death have been abandoned, their roots destroyed, made like a palmyra stump, deprived of the conditions of further becoming, not destined for future reappearance."

Reaction

The Buddha's golden skin brightened.

When this was said, Saccaka the Nigantha (Jain) declared: "It is amazing, Master Gautama! It is astounding that when Master Gautama is addressed rudely — again and again and is assailed by presumptuous courses of speech — the color of his skin brightens, the color of his face clears, as would be the case with one who is worthy and rightly awakened to the utmost.

"I recall engaging Purana Kassapa in debate. He, when engaged in debate by me, spoke evasively and led the discussion astray, displayed irritation, aversion, and upset.

"But when Master Gautama is addressed rudely again and again, is assailed by presumptuous courses of speech, the color of his skin brightens, the color of his face clears, as would be the case with one who is worthy and rightly fully enlightened.

Bhikkhu Bodhi smiles in LA (WQ)

"I recall engaging Makkhali Gosala... Ajita Kesakambala... Pakudha Kaccayana... Sañjaya Velatthaputta... Nigantha Nattaputta [Mahavira, the founder of Jainism] [called the Six False Teachers in the sutras and commentaries] in debate.

"[They], when engaged in debate by me, spoke evasively and led the discussion astray, displayed irritation, aversion, and upset.

"But when Master Gautama is addressed rudely again and again, is assailed by presumptuous courses of speech, the color of his skin brightens, the color of his face clears, as would be the case with one who is worthy and rightly fully enlightened.

"And now, Master Gautama, I will go. Many are my duties, many my responsibilities."

"Then, Aggivessana, do what you think it is now time to do [as you see fit]."

So Saccaka the Nigantha, delighting in and approving of the Blessed One's words, got up from his seat and departed [Note 4].

• 4. The sutras do not record what happened to Saccaka after this conversation. The Commentary, however, states that he was reborn many years later in Sri Lanka, where he became an arhat.

The Great Quest for Enlightenment (sutra)

Amber Larson, Dhr. Seven, Pat Macpherson (eds.), Maha-Saccaka Sutra: "The Longer Discourse to Saccaka" (MN 36) based on Ven. Thanissaro translation, Wisdom Quarterly

Thus have I heard. On one occasion the Blessed One (the Buddha) was staying in Vesali, at the Gabled Hall in the Great Forest. He dressed in the morning and with bowl and robe planned to enter Vesali on alms round.

Then Saccaka [saw-cha-kaw], a Nigantha (Jain wandering ascetic), while walking and wandering to exercise, went to the Gabled Hall in the Great Forest. Venenerable Ananda saw him coming from afar and said to the Blessed One, "Venerable sir, here comes Saccaka the Nigantha, a debater-philosopher who is well regarded by people. He is intent on disparaging the Buddha, Dharma, and [enlightened] Sangha. It would be good if the Blessed One would sit down for a moment out of sympathy (for this spiritual wanderer)."

So the Blessed One sat down on a prepared seat. Then Saccaka the Nigantha went to the Blessed One, exchanged courteous greetings, and sat respectfully to one side.

Saccaka said to the Blessed One: "There are, Master Gautama, some Brahmins and wandering ascetics who live committed to the development of the body but not to the development of the mind. Then they are touched by painful bodily feeling. It has happened in the past that when one (of them) was touched by bodily painful feeling, that person's thighs would grow rigid, the heart would burst, and hot blood would gush from the mouth. One would go mad and out of one's mind. With the mind subservient to the body, it fell under the power of the body. Why? It was because of a lack of development of the mind.

"There are some Brahmins and wandering ascetics who live committed to the development of the mind yet not the development of the body. They are touched by painful mental feeling. It has happened in the past that when one (of them) was touched by painful mental feeling, the thighs would grow rigid, the heart would burst, and hot blood would gush from the mouth. One would go mad and out of one's mind. With body subservient to the mind, it falls under the power of the mind. Why? It is because of a lack of development of the body.

"The thought has occurred to me that the disciples of Gautama, these wandering ascetics, live committed to the development of the mind yet not the development of the body."

The Buddha asked: "But what have you learned, Aggivessana, about the development of the body?"

"There are," Saccaka answered, "for example, Nanda Vaccha, Kisa Sankicca, and Makkhali Gosala. They are naked [1] ascetics, rejecting conventions, licking their hands when they eat, not responding when called, not staying when asked. They do not:

• consent to food brought to them
• nor food dedicated to them
• nor to invitations to accept a meal.
• They accept nothing from the mouth of a pot
• nor from the mouth of a bowl.
• They accept nothing from across a threshold
• across a stick
• across a pestle
• from two eating together
• from a pregnant woman
• from a nursing woman
• from a woman living with a man
• from where it is announced that food is to be distributed
• from where a dog is waiting or flies are buzzing.
• They take no fish [flesh] or [land animal] meat.
• They drink no liquor, wine, or fermented drink.
• They limit themselves to one house or one morsel a day
• or two houses and two morsels...
• seven houses and seven morsels.
• They live on one saucerful of food a day
• two...seven saucerfuls a day.
• They take food once a day
• once every two days...
• once every seven days
• and so on up to a fortnight

devoting themselves to regulating their intake of food."

The Buddha asked: "But, Aggivessana, do they survive on just that?"

"No, Master Gautama. Sometimes they eat outstanding regular food, chew outstanding special food, savor outstanding delicacies, and drink outstanding drinks. They rescue the body and its strength, fortify it, and fatten it up."

The Buddha said: "What they earlier abandoned, Aggivessana, they later gather up. This is how there is decrease and increase of the body. Now then what have you learned, Aggivessana, about the development of the mind?"

But Saccaka the Nigantha, when asked by the Blessed One about the development of the mind, was unable to respond.

Then the Blessed One said: "The ones you just described as developed in the development of body, that is not legitimate development of the body in the discipline of the noble ones [those who are enlightened in the Buddhist sense of the word, which begins at stream-entry as the first stage and culminates in the full enlightenment of arhatship].

"As you do not understand the development of the body, how would you understand the development of the mind? Nevertheless, as to how one is undeveloped in body and undeveloped in mind or developed in body and developed in mind, listen and pay close attention to this explanation."

"As you say, Master Gautama," Saccaka replied.

The Blessed One explained: "How is one undeveloped in body and undeveloped in mind? Say a pleasant feeling arises in an ordinary uninstructed worldling [an typical person with no knowledge of the Buddha's Dharma].

"On being touched by a pleasant feeling, such a person becomes impassioned by pleasure and is reduced to passion* for [further] pleasure. Then pleasant feeling subsides. With the ceasing of pleasant feeling, there arises some painful feeling.

• [*"Passion" = craving, grasping, clinging, ardor, pining, yearning, attachment, ensnarement, obsession, unwillingness/inability to let go.]

"On being touched by a painful feeling, one sorrows, grieves, laments, beats the breast, and becomes distraught. When that pleasant feeling had arisen, it invaded the heart/mind and remained there because of a lack of development of body.

"When that painful feeling had arisen, it invaded mind/heart and remained there because of a lack of development of mind. This is how one is undeveloped in body and undeveloped in mind.

"How is one developed in body and developed in mind? Say a pleasant feeling arises in a well-instructed disciple of the noble ones [those instructed in the Buddha's Dharma].

"On being touched by a pleasant feeling, one does not become impassioned with pleasure and is not reduced to passion for [further] pleasure. Then pleasant feeling subsides. With the ceases of the pleasant feeling, there arises some painful feeling.

"On being touched with painful feeling, one does not sorrow, grieve, lament, beat the breast, or become distraught. When that pleasant feeling had arisen, it did not invade mind and remain because of the development of body.

"When that painful feeling had arisen, it did not invade mind and remain because of the development of mind. This is how one is developed in body and developed in mind."

The Buddha

"I have trust [have confidence, faith] in Master Gautama that Master Gautama is developed in body and developed in mind."

"Well, Aggivessana, this is certainly rude and presumptuous to speak such words. Nevertheless, here is a response [2].

"Ever since the shaving off of hair and beard, the putting on of saffron robes, and the going forth from home-life to a life [of a wandering ascetic] free of [worldly encumbrances such as a] home, it has not been possible for a pleasant feeling that has arisen to invade mind and remain, or for a painful feeling that has arisen to invade mind and remain."

"But perhaps there has never arisen in Master Gautama the sort of pleasant feeling that, having arisen, would invade the mind and remain or the sort of painful feeling that, having arisen, would invade the mind and remain" [3].

"Why would it not have, Aggivessana? Before enlightenment (awakening), when still an unawakened Bodhisattva [a "being (sattva) intent on enlightenment (bodhi)"], the thought occurred: 'Household life is confined, a dusty (contaminated) path. The gone forth life is wide open. It is not easy, living a home-bound life, to practice the supreme life (brahmacariya) as perfect and pure as a polished [conch] shell. What then if I, having shaved off hair and beard and donning the saffron robes [of a wandering ascetic or shramana], were to go forth from the household life into the left-home life?'

The Noble Quest

Ah, to be a lion among men (W)

"Then later, when still young, black-haired, endowed with the [karmic] blessings of youth [and vigor] in the first stage of life, having shaved off hair and beard — although my parents wished otherwise and grieved with teary faces — I donned saffron robes and went forth from home life into the left-home life.

"Having gone forth on a quest for the skillful [karmically wholesome, good, beneficial, spiritually profitable], in search of that unexcelled state of supreme peace, I went to the renowned Yogi Alara Kalama and said: 'Friend, Kalama, I want to practice in this doctrine and discipline (dhamma-vinaya).'

"When this was said, he replied, 'You may stay here, friend. This doctrine is such that a wise person may soon enter and abide in his teacher's own knowledge, having realized it for oneself through firsthand knowing.'

"It was not long before I learned that doctrine. As far as mere rote recitation and repetition, I could speak the words of [secondhand] knowledge, the words of the elders [the theras of that tradition], and I could affirm that I knew-and-saw [firsthand] — I, along with others.

"Then I thought, 'It is not through mere confidence (faith) that Alara Kalama declares, "I have entered and abide in this doctrine (dhamma), having realized it for myself through direct knowledge." Certainly he dwells knowing-and-seeing this doctrine.' So I went to him and said, 'To what extent do you declare that you have entered and abide in this doctrine?' When this was said, he declared the sphere (dimension) of nothingness.

• 

  What must The Void be like, just Nothingness?

  [NOTE: Buddhist cosmology recognizes 31 major planes of existence, and countless worlds within these 31 categories. Rebirth into some of them is the result of reaching, establishing, or mastering attainment of the meditative absorptions. There are eight absorptions (jhanas) each corresponding to 24 planes depending on whether one reached, became established, or mastered that absorption -- could enter it with difficulty, middling, or with ease. The base of nothingness is one of these sphere, corresponding to a formless absorption. It is not nothing; it is the perception of the "sphere of nothingness," or what some intellectuals call "no-thingness," which has been reported to us as an actual place of desolation, of not yet formed things, as if outside of the universe or the portion not yet constructed, fabricated, assembled as in the chaotic beginning or ending of it. Rather than speculate about it, it is far better to reach it and see for oneself, as it is a real existing place, by direct realization of that corresponding jhana. It is not emptiness (shunyata), not egolessness/selflessless (anatta), though intellectuallly or philosophically it would be cleaner and easier to conceive of it that way. It is not that way. Because we can see it directly, it is better to see it directly and avoid misconceiving of it.]

"I thought, 'Not only does Alara Kalama have confidence (conviction), persistence, mindfulness, samadhi ("right letting go," super-consciousness, purified-concentration), and wisdom (prajna, panna, insight, discernment). I, too, have confidence, persistence, mindfulness, samadhi, and wisdom.

"'What if I were to endeavor to realize for myself the doctrine (dhamma, truth, suchness, thing) that Alara Kalama declares he has entered and dwells in, after having realized it for himself through direct knowledge.'

"Then it was not long before I entered and abided in that doctrine (that teaching, that truth, that path), having realized it for myself through direct knowledge. I went to him and said, 'Friend, Kalama, is this the extent to which you have entered and abided in this doctrine, having realized it for yourself through direct knowledge?'

"'Yes, friend...'

"'This, friend, is the extent to which I, too, have entered and abide in this doctrine, having realized it for myself through direct knowledge.'

"'It is a gain for us, friend, a great gain for us that we have [in each other] such a companion in the supreme life. So the doctrine I declare I have entered and abide in, having realized it for myself through direct knowledge, is the doctrine you declare you have entered and abide in, having realized it for yourself through direct knowledge.

"And the doctrine you declare you have entered and abide in, having realized it for yourself through direct knowledge, is the doctrine I declare I have entered and abide in, having realized it for myself through direct knowledge. The doctrine I know is the doctrine you know, and the doctrine you know is the doctrine I know. As I am, so are you, and as you are, so am I. Come, friend, let us now lead this community together.'

"In this way did Alara Kalama, my teacher, placed me, his pupil, on the same level as himself and paid me the greatest honor. But the thought occurred to me, 'This doctrine [of his] does not lead to disenchantment [disillusionment], dispassion [willingness to release, let go, and stop clinging], cessation, stilling, direct knowledge, awakening (bodhi = enlightenment), and nirvana (complete freedom from all bounds), but only to rebirth (reappearance, rearising) in the sphere (dimension of nothingness.'

"Therefore, dissatisfied with that doctrine, I left.

"In search of the skillful, seeking that unexcelled state of supreme peace, I went to the renowned Yogi Uddaka Ramaputta [Rama's son, Rama's student] and said: 'Friend, Uddaka, I want to practice in this doctrine and discipline.'

"When this was said, he replied, 'You may stay here, friend. This doctrine is such that a wise person may soon enter and abide in his own teacher's knowledge, having realized it for himself through direct knowledge.'

"It was not long before I learned the doctrine. As far as mere rote recitation and repetition, I could speak words of knowledge [secondhand], words of the elders, and I could affirm that I knew-and-saw — I, along with others.

"I thought, 'It was not through mere confidence that Rama [the teacher of Ramaputta] declared, "I have entered and abide in this doctrine, having realized it for myself through direct knowledge." Certainly he abided knowing-and-seeing this doctrine.' So I went to Uddaka [Rama's son and student] and said, 'To what extent did Rama declare that he had entered and abided in this doctrine?'

"When this was said Uddaka declared the sphere (dimension) of neither-perception-nor-non-perception.

"I thought, 'Not only did Rama have confidence, persistence, mindfulness, concentration, and wisdom. I, too, have confidence, persistence, mindfulness, concentration, and wisdom. What if I were to endeavor to realize for myself the doctrine (truth, thing, dhamma) that Rama declared he entered and abided in, having realized it for himself through direct knowledge?'

"Then it was not long before I entered and abided in that doctrine, having realized it for myself through direct knowledge. I went to Uddaka [student, scion of Rama] and asked, 'Friend, Uddaka, is this the extent to which Rama entered and abided this doctrine, having realized it for himself through direct knowledge?'

"'Yes, friend...'

"'This, friend, is the extent to which I, too, have entered and abide in this doctrine, having realized it for myself through direct knowledge.'

[Rama then said:] "'It is a gain for us, friend, a great gain for us that we have such a companion in the supreme life. So the doctrine Rama declared he entered and abided in, having realized it for himself through direct knowledge, is the doctrine you declare you have entered and abide in, having realized it for yourself through direct knowledge.

"And the doctrine you declare you have entered and abide in, having realized it for yourself through direct knowledge, is the doctrine Rama declared he entered and abided in, having realized it for himself through direct knowledge. The doctrine he knew is the doctrine you know, and the doctrine you know is the doctrine he knew. As he was, so are you, and as you are, so was he. Come, friend, lead this community.'

"In this way did Uddaka Ramaputta, my companion in the supreme life, place me in the position of teacher and pay me great honor. But the thought occurred to me, 'This dhamma leads not to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to enlightenment (awakening), nor to nirvana, but only to reappearance in the dimension of neither-perception-nor-non-perception.' Dissatisfied with that dhamma, I left.

"In search of what might be skillful, seeking the unexcelled state of sublime peace, I wandered by stages in the kingdom of Magadha and came to the military town of Uruvela. There I saw some delightful countryside, with an inspiring forest grove, a clear-flowing river with fine, delightful banks, and villages for going on alms on all sides. The thought occurred to me, 'How delightful is this countryside, with its inspiring forest grove, clear-flowing river with fine, delightful banks, and villages for going on alms on all sides. This is just right for the striving of a clansman [a Scythian/Sakyian] intent on striving.' So I sat down right there, thinking, 'This is just right for striving.'

Three similes

"Then these three similes — spontaneous, never before heard — occurred to me: Suppose there were a wet, sappy piece of wood in water, and a person were to come along with a fire-stick thinking, 'I'll start a fire. I'll produce heat.' Now what do you think? Would one be able to start a fire and produce heat by rubbing a fire-stick on wet, sappy wood in water?"

"No, Master Gautama, because that wood is wet and sappy; moreover, it is in water. Eventually the person would reap only weariness and disappointment."

"So it is with any Brahmin or wandering ascetic who does not live withdrawn from sensuality in body and mind, whose desire, craving, infatuation, thirst, and fever for sensuality is not relinquished and stilled within, whether or not one feels painful, racking, piercing feelings due to striving [for enlightenment], one is incapable of knowledge, vision, and unexcelled awakening. This was the first simile — spontaneous, never before heard — that occurred to me.

"Then a second simile — spontaneous, never before heard — occurred to me. Suppose there were a wet, sappy piece of wood on land far from water, and a person were to come along with a fire-stick thinking, 'I'll start a fire. I'll produce heat.' Now what do you think? Would that person be able to start a fire and produce heat by rubbing the fire-stick on wet, sappy wood on land far from water?"

"No, Master Gautama, because the wood is wet and sappy, even though it is on land far from water. Eventually that person would reap only weariness and disappointment."

"So it is with any Brahmin or wandering ascetic who lives withdrawn from sensuality in body only, but whose desire, craving, infatuation, thirst, and fever for sensuality is not relinquished and stilled within, whether or not one feels painful, racking, piercing feelings due to striving, one is incapable of knowledge, vision, and unexcelled awakening. This was the second simile — spontaneous, never before heard — that occurred to me.

"Then a third simile — spontaneous, never before heard — occurred to me. Suppose there were a dry, sapless piece of wood on land far from water, and a person were to come along with a fire-stick thinking, 'I'll start a fire. I'll produce heat.' Now what do you think? Would one be able to start a fire and produce heat by rubbing the fire-stick on dry, sapless wood on land?"

"Yes, Master Gautama, because the wood is dry and sapless; moreover, it is on land far from water."

"So it is with any Brahmin or wandering ascetic who lives withdrawn from sensuality in body and mind, whose desire, craving, infatuation, thirst, and fever for sensuality is relinquished and stilled within, whether or not one feels painful, racking, piercing feelings due to striving, one is capable of knowledge, vision, and unexcelled awakening. This was the third simile — spontaneous, never before heard — that occurred to me.

"I thought, 'Suppose I, clenching my teeth and pressing tongue against the roof of my mouth, were to beat down, constrain, and crush mind with mind.' So clenching my teeth and pressing my tongue against the roof of my mouth, I beat down, constrained, and crushed mind with mind. Just as a strong man seizing a weaker man by the head or neck or shoulders, would beat him down, constrain, and crush him -- in the same way, I beat down, constrained, and crushed mind with mind. As I did so, sweat poured from my armpits. And although tireless persistence was aroused in me and unmuddled mindfulness established, my body was aroused and uncalm because of that painful exertion. But the painful feeling that arose in this way did not invade my mind or remain.

"I thought, 'Suppose I were to become absorbed in the meditation of non-breathing [which happens effortlessly in the meditative absorption known as the fourth jhana].' So I stopped in-breaths and out-breaths in my nose and mouth. As I did so, there was a loud roaring of winds coming out my ears, just like the loud roar of winds coming out of a smith's bellows... So I stopped in-breaths and out-breaths in my nose and mouth and ears. As I did so, extreme pains sliced through my head, just as if a strongman were slicing my head open with a sharp sword... Extreme pains arose in my head, just as if a strongman were tightening a strap made of tough leather around my head... Extreme pains carved up my stomach, just as if a butcher or butcher's apprentice were to carve up the stomach of an ox... There was an extreme burning in my body, just as if two strongmen, grabbing a weaker man by the arms, were to roast and broil him over a pit of hot embers. And although tireless persistence was aroused in me and unmuddled mindfulness established, my body was aroused and uncalm because of that painful exertion. But the painful feeling that arose in this way did not invade my mind or remain.

"Devas seeing me said, 'The wandering ascetic Gautama is dead.' Other devas said, 'He is not dead, but he's dying.' Others said, 'He's neither dead nor dying, for he's an arhat, and this is the way arhats live.' CONTINUED IN PART 2

NOTES

1. Acelaka is sometimes translated as "naked." However, the description of acelaka ascetics in MN 45 shows that they might wear garments made out of items other than ordinary cloth, such as tree bark, antelope hides, strips of antelope hide, kusa-grass, bark, wood-shavings, head-hair, animal wool, or owl's wings.

2. In other words, Saccaka has been impolite and excessively familiar in claiming to know about the Buddha's personal attainments, even though his claim is presented as praise. For other cases in which what sounds like praise is criticized for being presumptuous, see MN 127, AN 3.60, and AN 4.35.

3. Saccaka is here implying that the reason the Buddha's mind has not been invaded by pleasant or painful feelings has nothing to do with any special attainment or quality of the Buddha's mind. Instead, it must be because potentially intrusive feelings have simply never arisen in him. This paragraph is mistranslated in both MLS and MLDB.

Mara's Army fights the Buddha

G.P. Malalasekera, Pali Proper Names; Dhr. Seven, Amber Larson (eds.), Wisdom Quarterly

I may have lost the Buddha with an offer to rule the world, but you'll sign here.

Mara is Eros, Cupid, Tempter...

Māra's Army is described as being tenfold (listed below).

Each division of the army is described in very late accounts (especially in Sinhalese books from Sri Lanka) with a great wealth of [embellished] detail.
 

The Buddha faced each division was with one perfection (pāramī) and was put to flight.

F all y'all! He got away, but you won't.

Māra's last weapon was the cakkāvudha (a cloth-like "world-destroying weapon"). But when he hurls it at the Buddha, it hovers over him like a canopy of flowers.

Undaunted, Māra challenged the Buddha to show that he had the right to sit on the seat he was sitting on [an elevated stone covered with grass beneath the banyan tree].

Māra's followers (an army of yakkhas or ogres) all shouted their declarations that the seat was rightly Māra's to sit on. The Buddha, having no other witness, placed his hand on the Earth (in what has become a famous mudra or hand pose).

Shapeshifting ogres (yakkhas, rakshasas) of Mara's Army advance; Buddha touches Earth.

.

Earth-witnessing mudra, Tibet

He asked the Earth (Bhumi Devi, the goddess Mother Earth) to bear witness and give testimony on his behalf. The Earth shook and roared in reply.

Māra and his followers were shocked and fled in utter terror. The woodland devas (fairies, dryads, sylphs, nature spirits) and others gathered around the Buddha to celebrate his victory over Mara. The sun set on the defeat of Māra.

Look, the cloth just hovers over him! Run!

This, in brief, is the account of the Buddha's conquest over Māra, greatly elaborated in later chronicles and illustrated in countless Buddhist shrines and temples with a wealth of riotous color and fanciful imagery that gifted artists could imagine.

 

That this account of the Buddha's struggle with Māra is literally true, mainly the simple believe even today.

The more popular psychological interpretation (held by most Buddhists) is well expressed by the British translator Rhys Davids (in his article on the Buddha in the Encyclopedia Brittanica). By the attack of Māra's Army is meant that all of the Buddha's

"old temptations came back upon him with renewed force. For years he had looked at all earthly good through the medium of a philosophy which had taught him that it, without exception, carried within itself the seeds of bitterness and was altogether worthless and impermanent; but now, to his wavering faith, the sweet delights of home and love, the charms of wealth and power, began to show themselves in a different light and glow again with attractive colours. He doubted and agonized in his doubt, but as the sun set, the religious side of his nature had won the victory and seems to have come out even purified from the struggle."

I am a yakkha (ogre) in Mara's Army.

There is no need to ask, as does Thomas, with apparently great suspicion (Thomas, op. cit., 230), whether we can assume that the elaborators and embellishers of the Māra story were recording "a subjective experience under the form of an objective reality."

Did they know or think that this was the real psychological experience the Buddha went through?

The living traditions of Buddhist countries supply the adequate answer, without the aid of rationalists. The epic nature of the subject has given ample scope for the elaboration so dear to the hearts of the Pāli language rhapsodists.

 

The similar story among Jains, as recorded in their commentarial works -- for example, in the Uttarādhyayana Sūtra [ZDMG. Vol. 49 (1915), 321ff] -- does not bear close parallelism to the Buddhist account, but only a faint resemblance.

 

There is no doubt that the Māra legend had its origin in the Padhāna Sutra. There Māra is represented as visiting the ascetic Siddhartha on the banks of the river Nerañjarā, where he is practicing severe austerities.

Mara tries to tempt him to abandon his striving, his quest to find the end of all suffering, and devote himself instead to just doing good works for others.

• Padhana Sutra: The Great Struggle "When, near the river Nerañjara, I exerted myself in meditation for attaining to security from bondage [nirvana], there came Namuci speaking words of compassion: 'You are emaciated and ill-looking, near to death! A thousand parts of you belong to death and only a fraction of you is alive. Live, good sir! It is better to live [and do good works instead].

• 

  When I shapeshift into a man

  Padhana Sutra: Exertion To me — resolute in exertion near the river Nerañjara, making a great effort, going into jhana [meditative absorption] to attain rest from the yoke/flood -- Namuci came, speaking words of compassion: "You are ashen, thin. Death is in your presence. Death has 1,000 parts of you. Only one part is your life. Live, good sir! Better to live. Alive, you can do acts [of charity, good deeds of all kinds, merit, nice karma]...

Mara's Tenfold Army

Siddhartha refers to Māra's Army as being tenfold. Those divisions are:

1. the first consists of the Lusts;
2. the second is Aversion;
3. the third Hunger and Thirst;
4. the fourth Craving;
5. the fifth Sloth and Indolence;
6. the sixth Cowardice;
7. the seventh Doubt;
8. the eighth Hypocrisy and Foolishness;
9. Gains, Fame, Honor, and Glory falsely obtained form the ninth;
10. the tenth is the Lauding Oneself and Condemning Others.

"Seeing this army on all sides," said the Buddha, "I go forth to meet Māra with his equipage (savāhanam). He shall not make me yield ground. That army of yours, which the world of fairies (devas, shining ones) and humans conquers not, even that, with my wisdom, will I smite, as an unbaked earthen bowl with a stone."

Here we have practically all of the elements found in the later elaborated versions.

 

The second part of the Padhāna Sutra (SN. vs. 446f.; cf. S.i.122) is obviously concerned with later events in the life of the Buddha, and this the Commentary (SNA.ii.391) definitely tells us.

I sink and fade away now, but I'll be back.

After Māra had retired discomfited, he followed the Buddha for seven years, watching for the slightest transgression on his part. But his quest was in vain. And "like a crow attacking a rock," Mara left the Buddha's side frustrated and  in disgust.

"The lute of Māra, who was so overcome with grief, slipped from his arm. Then, in dejection, the ogre (yakkha) disappeared then and there."

This lute, according to the Commentary (SNA.ii.394), was picked up by Sakka King of the [lesser] Devas and given to Pañcasikha.

Three Beautiful Daughters

Lana Del Rey is a Jezebel and a vixen. Nice.

The Samyutta Nikāya [S.i.124f.; also in Lal. 490 (378); cp. A.v.46; see also DhA.iii.195f ] also contains a sutra (the Dhītaro Sutra) in which three daughters of Māra are represented as tempting the Buddha after his great enlightenment.

Their names are given as Tanhā (Craving), Arati (Passion), and Ragā (Lust). They are apparently personifications of three of the ten forces in Māra's Army, as enumerated in the Padhāna Sutra.

They assume numerous forms of varying age and charm, full of blandishment, but their attempt is all in vain. And they are finally obliged to admit defeat. More

What did the daughters say?

Open your eyes, Sid. Look at these hotties.

The three daughters of Māra [who in the "Acts of the Buddha" or Buddhacarita (xiii.) are named Ratī, Prītī, and Trsnā and in the Lal. (353) are Ratī, Aratī, and Trsnā) see their father, Mara, disconsolate after his repeated attempts to foil Siddhartha's quest for enlightenment.

They offer to tempt the Buddha with soft force, their feminine wiles. This was in the fifth week after the great enlightenment and took place under a banyan tree called the ajapala nigrodha.

Pssst. Hey, boy. I offer you my daughter.

With Māra's approval, they go to the Buddha in various shapeshifting forms and lovely guises as he is sitting at the foot of the tree. They dance and sing before him.

In the end the Buddha tells them that he has gone beyond temptation of sense pleasures. So they go back to their father (S.i.124-7; J.i.78-80, 469; DhA.i.201f., iii.196,199; SN.v.835).

In the Samyutta account, they are said to have asked the Buddha questions about himself and his teachings. Aratī's question was how a man who had already crossed the five floods [oghas?] could cross the sixth. For explanation see KS.i.158, n.3.