Sivali: good luck and enlightenment

G.P. Malalasekera; Seth Auberon and CC Liu (eds.), Wisdom Quarterly

The great "saint" (enlightened monastic) Ven. Sivali is widely revered in Thailand (WQ)

 

Sivali amulet charms, Thailand

Venerable Sīvalī was the luckiest enlightened Buddhist monk at the time of the Buddha, the son of Suppavāsā, daughter of the king of Koliya.

 

For seven years and seven days he resided in his mother's womb, and for seven days she was in labor unable to bring him forth. She finally said to her husband: "Before I die I will make a gift [donation]." She sent a gift from her husband the king to the Buddha, who accepted it and uttered a blessing on her. She immediately gave birth to son, Sīvalī. When her husband returned, she asked him to show hospitality to the Buddha and his ascetic disciples for seven consecutive days.

 

From the time of his birth, Sīvalī could do anything. Ven. Sāriputra, the Buddha's chief male disciple "foremost in wisdom," talked with him on the day of his birth and ordained him [when he turned 7-years-old in accordance with the "Monastic Code" (Vinaya)] with Suppavāsā's permission.

Golden Sivali traveling

Sīvalī soon became a stream enterer -- the first stage of enlightenment -- in the Tonsure Hall when his first lock of hair was cut, and a once returner (the second stage) with the second lock. Some say that after his ordination, he left home on the same day and lived in a secluded hut, meditating on the delays in his birth thus winning final insight and attaining full enlightenment (arahantship).

 

In the time of the Buddha Padumuttara he had made the resolve to be preeminent among recipients of gifts, like Sudassana, a disciple of Padumuttara. To this end he gave alms for seven days to the Buddha and his community of disciples [the noble Sangha or "community" of enlightened male and female monastics, and male and female lay disciples].

In the time of the Buddha Vipassī, he was a householder near Bandhumatī. The people competed with the king giving alms to that Buddha and the Monastic Order of that time. When they were in need of molasses, curds, and sweets, Sīvalī gave enough of these for 68,000 monastics. 

 

In the time of the Buddha Atthadassī, he was a king named Varuna, and when that Buddha passed away into final nirvana, he made great offerings to the Bodhi tree [the treee under which Atthadassi had become enlightened], passing away under it later. Then he was born in the Nimmānaratī world. 

 

Thirty-four times he was a ruler of men under the name of Subāhu (Thag.vs.60; ThagA.i.135). According to the Apadāna account (Ap.ii.492f) his father in his last birth was the Licchavi Mahāli. 

 

The Asātarūpa Rebirth Story (Jātaka) gives the reason for the delay in Sīvalī's birth (cf.Ap.ii.494, vs.29f). The story of Sīvalī is also given at the Verses of Uplift (Udana.ii.8) and elsewhere (AA.i.130f.; DhA.iv.192f.; ii.196; J.i.408f). The Verses of Uplift or Inspired Utterances (Udana) follows the DhA. (iv.192f.) very closely. 

 

Thai dana (Prayudi Hartono)

Both The Verses of Uplift and the Buddhist Birth Tales (Jataka) state that a lay supporter of Maha Moggallāna -- the Buddha's other chief male disciple foremost in psychic powers -- postponed his giving a meal to the Buddha (who requested him to do so) to enable the Buddha to accept Suppavāsā's invitation after the birth of the child. Other accounts omit this. The Verses of Uplift states nothing about Sīvalī's renunciation of the world. The DhA. account of this differs from the others.

 

Sīvalī was declared by the Buddha the monastic disciple "pre-eminent among recipients of gifts" (A.i.24). It is said (ThagA.i.138; Ap.ii.495; AA.i.139) that when the Buddha visited Khadiravaniya-Revata, he took Sīvalī with him because the road was difficult and alms scarce. Sivali's good karma was such that he was never without alms, offerings, and gifts as a result of his ancient karma.

Deva, "shining one" (WQ)

Sīvalī went into the desolate wilderness of the Himālayas with a great number of others to test his good luck, namely, his ability to always receive alms and provisions no matter where he was. The devas (the "shining ones" normally invisible to us) provided all of them with everything. 

 

On Gandhamādana a deva named Nāgadatta supported them for seven days on rich meals of milk rice.

THRIVE: What On Earth Will It Take? (video)

Pat Macpherson, CC Liu, Wisdom Quarterly; ThriveMovement.com

The world is waking up, but what on Earth will it take to finally THRIVE?

The Buddha as My Best Friend (sutra)

Dhr. Seven, Amber Larson, CC Liu, Wisdom Quarterly translation of the "Discourse on Half [the Supreme Life]," Upaddha Sutta (SN 45.2) NOBLE FRIENDSHIP (Kalyāṇa-Mittatā)

The Buddha-to-come, Metteyya ("Friend"), Ladakh, Himalayan India (Sahil Vohra/flickr)

  

Theravada novice, Indonesia (Massulan/flickr)

Thus have I heard. On one occasion the Blessed One was living among [his relatives] the Sakyans [on the northwest Indian frontier, likely in Afghanistan].

 

There in a Sakyan town named Sakkara Ven. Ananda went to the Blessed One, bowed, sat respectfully to one side, and said: "Venerable sir, this is half of the supreme life: noble friendship, noble companionship, noble association!"* 

• [*As AN 8.54 points out, this means associating with noble spiritual friends (kalyana mittas), learning from them, and emulating their good qualities.]

"Do not say so, Ananda, do not say so! Noble friendship, noble companionship, noble association is the whole of the supreme life. When a meditator has noble friends, companions, and associates, such a person can be expected to develop and pursue the Noble Eightfold Path.

How's that?

Buddha, Bodh Gaya (Chandrasekaran arum/flickr)

"How does a meditator with noble friends, companions, and associates develop and pursue the Noble Eightfold Path? 

 

"A meditator develops right (optimal) view dependent on seclusion [mental seclusion, withdrawal of the senses], dependent on [temporary] dispassion [as a result of directly seeing the Three Marks of Existence, the true nature of things], dependent on cessation [focusing on the passing away phase of phenomena], resulting in relinquishment [letting go].

"Furthermore, one develops right intention... right speech... right action (karma)... right livelihood... right effort... right mindfulness... and right concentration dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment.

"This is how a meditator with noble friends, companions, and associates develops and pursues the Noble Eightfold Path [which ennobles one, i.e., results in enlightenment and being set FREE by the Truth (Veritas liberabit vos): liberation from all further rebirth and suffering (nirvana)].

The Eyes of Wisdom are always also the Eyes of Compassion (cabrenna.com/WQ)

 
The Buddha as BEST friend

Ahh, nirvana! (Plsrj/flickr)

"Now through this line of reasoning one may come to directly know how noble friendship, noble companionship, noble association is the whole of the supreme life: It is dependent on me (a supremely enlightened teacher) as a noble friend

• that beings (devas and humans) once subject to rebirth have gained release from rebirth,
• that beings once subject to aging have gained release from aging,
• that beings once subject to death have gained release from death,
• that beings once subject to (suffering manifesting as) sorrow, lamentation, pain, distress, and despair [as well as association with the unloved, separation from the loved, not getting what one wants and, in brief, the Five Aggregates of Clinging] have gained release from all of these.

Mahayana novices (wellhappypeaceful.com)

"It is through this line of reasoning that one may directly come to know how noble friendship, noble companionship, noble association is [not only half but actually] the whole of the supreme life."

Spirituality: 10 things to make you happier

Narada Thera (trans), Dhr. Seven, Amber Larson, Wisdom Quarterly, Great Mangala Sutta, "Discourse on Blessings" (Sn 2.4; Khp 5) from Everyman's Ethics (BPS Wheel 14)

"Those who abide in this way ever remain invincible and established in happiness."

 

Deva full of splendor visits the forest grove

SAVATTHI, ancient India - Thus have I heard. Once upon a time a being of light, who illuminated the entire Jeta Grove around Anathapindika's monastery where the Buddha was staying, came to ask a question. 

 

The night was far spent, and this deva of surpassing splendor came before the Exalted One, saluted him, and respectfully stood to one side. He addressed the Exalted One in verse:

 

"Many devas and humans, yearning after good, have pondered happiness. [Commentary: mangala, or "blessings," means what is conducive to happiness and prosperity.] Tell me, what leads to the greatest blessing!"

(Treasures of Wisdom/earth-spirit/flickr.com)

[The Buddha answered the deva's question in 10 ways:] 1. "Not to associate with fools, to associate with the wise, to honor those worthy of honor — this is the greatest blessing.

 

2. To reside in a suitable place [not too noisy, crowded, or distracting, where good people are bent on the performance of the Ten Meritorious Deeds*, and where the Dharma exists as a living principle], to have made merit [profitable karma, good deeds] beforehand, and to set oneself in the right course [making the resolve to abandon immorality for virtue, doubt for confidence, selfishness for generosity] — this is the greatest blessing.

• *10 Wholesome Actions (kusala-kammapatha) in thought, word, deed: freeing the mind/heart of greed, anger, wrong views; avoiding speech that is untruthful, slanderous, abusive, or frivolous; avoiding killing, stealing, sexual misconduct.

3. To have much learning, to be skilled [in harmless crafts], well-trained in discipline [self-discipline in thought, word, and deed. Commentary: there are two kinds of discipline — that of the householder, which is abstaining from ten unwholesome actions and that of the monastic, which is the non-transgression of the offenses enumerated in the Path to Liberation (patimokkha, the monastic code)], and to be of good speech [speaking what is opportune, truthful, friendly, profitable, and uttered with thoughts of loving-kindness] — this is the greatest blessing.

4. To support mother and father, to cherish spouse and children, and to be engaged in a harmless livelihood — this is the greatest blessing.

 

5. To be generous in giving, to be upright in conduct, to help one's relatives, and to be blameless in action — this is the greatest blessing.

 

6. To be averse to any more unwholesomeness and to abstain from it, to refrain from intoxicants, and to be steadfast in virtue — this is the greatest blessing.

 

7. To be respectful, humble, contented, grateful, and to listen to the Dharma on suitable occasions [such as when one is harassed by unwholesome thoughts] — this is the greatest blessing.

 

8. To be patient and behaved, to associate with inspiring teachers [ascetics], and to have uplifting discussions on suitable occasions — this is the greatest blessing.

 

9. Self-restraint [suppressing greed and aversion by guarding the senses, abandoning indolence by rousing energy], a wholesome and beneficial life, the perception of the Four Noble Truths [which represent Buddhism in a nutshell], and the realization of nirvana — this is the greatest blessing.

 

10. A heart/mind undisturbed by good and ill fortune [loka-dhamma: "worldly things," conditions connected with this world, such as these eight: gain and loss, honor and dishonor, praise and blame, pain and joy], from sorrow freed, from defilements cleansed, from fear liberated — this is the greatest blessing.

• Each of these three expressions refers to the mind of a fully enlightened individual: sorrowless, stainless (free of lust, hate, delusion), security from the bonds of sensual cravings, rebirth, wrong views, and ignorance.

Those who abide in this way ever remain invincible and established in happiness. These are life's greatest blessings."

The Nun and the Libertine - Better than Sex

Dhr. Seven, Amber Larson, Ashley Wells, Wisdom Quarterly, based on Ven. Thanissaro translation Subha Jivakambavanika, Psalms of the Sisters (Therigatha 14.1)

What's a beautiful, enlightened, celibate nun to do? (sodahead.com)

 

The delightful grove by day

As the Buddhist nun (theri) Subha was wandering through Jivaka's delightful mango grove, some libertine (a goldsmith's son) blocked her path. She said to him:

 

"What wrong have I done you that you stand in my way? It is not proper, friend, that a man should touch a woman who has gone forth [entered upon the spiritual life of renunciation]. I respect the Master's message, the training pointed out by the Well-gone One. I am pure and without blemish:
 

"Why do you stand in my way? You -- your mind/heart agitated, and I -- unagitated; you -- impassioned, I -- unimpassioned, unblemished, with a mind everywhere released: Why do you stand in my way?" 

 

Wait says the Libertine (Bighead4144/flickr)

[He answered:] "You are young and good looking, so what need have you of going forth? Throw off your saffron robe. Come, let's delight in the flowering forest! A sweetness they exude from all around, the blossoming trees with their pollen. The beginning of spring is a pleasant season.

 

"Come, let's delight in the flowering forest! The trees with their blossoming tips moan in the breeze: What delight will you have if you plunge into the forest alone? Frequented by herds of wild beasts, disturbed by elephants rutting and aroused, you want to go unaccompanied into the great, lonely, frightening forest?

 

The forest grows scary in the dark with its unseen creatures and wild beasts

 
"Like a doll made of gold, you will go about like a goddess (devi) in the gardens of heaven. With fine and delicate Kasi fabrics, you will shine, O beauty without equal! I would be under your power if we were to dwell in the woods. For there is no creature dearer to me than you, O nymph with languid regard. If you'll do as I ask, happy, come live in my house! Dwelling in the calm of a palace, have women wait on you, wear delicate Kasi fabrics, adorn yourself with garlands and creams. I will make you many and varied ornaments of gold, jewels, and pearls."
 

This wig looks great on you.

"Climb onto a costly bed, scented with carved sandalwood, with a beautiful, well-washed coverlet, spread with a new woolen quilt. Like a blue lotus rising from the water, where there dwell spirits, you will go to old age with your limbs unseen, if you stay as you are in the renounced life."

 

[She said:] "What do you assume of any essence, here in this cemetery grower, filled with corpses, this body destined to break up? What do you see when you look at me, you who are out of your mind?"

 

[He said:] "Your eyes are like those of a fawn, like those of a nymph in the mountains. Seeing your eyes, my sensual delight grows all the more. Like the tips of blue lotuses are they in your golden face -- spotless: Seeing your eyes, my sensual delight grows all the more. Even if you should go far away, I will think only of your sparkling, long-lashed gaze, for there is nothing dearer to me than your eyes, O nymph with languid regard."

 

Golden white Buddha (sukhothai-tourism)

[She said:] "You want to stray from the road! You want the Moon as a plaything! You want to jump over Mount Sineru -- you who have designs on one born of the Buddha [Enlightened One]. For there is nothing anywhere at all in the world with its devasthat would be an object of passion for me. I do not even know what that passion would be, for it has been undone, root and all, by the Path. Like embers from a fire pit -- scattered, like a bowl of poison -- evaporated, I do not so much as see what that passion would be, for it has been undone, root and all, by the Path. Try to seduce one who has not reflected on this, or whom the Master has not instructed. But try it with this one who knows, and you do yourself harm! For whether insulted or worshiped, in pleasure or pain, my mindfulness stands firm. Knowing the unattractiveness of compounded things, my heart adheres nowhere at all. I am a follower of the Well-gone One, riding the vehicle of the Noble Eightfold Way: My arrow removed, canker-free, I delight, having gone to an empty dwelling. For I have seen well-painted puppets, hitched up with sticks and strings, made to dance in various ways. When the sticks and strings are removed, thrown away, scattered, shredded, smashed to pieces, not to be found, in what will the mind there make its home? This body of mine, which is just like that, when devoid of phenomena, does not function. When, devoid of phenomena, it does not function, in what will the mind there make its home?

 

"Like a mural seen painted on a wall, smeared with yellow pigment, there your vision has been distorted, meaningless your human perception! Like an evaporated mirage, like a tree of gold in a dream, like a magic show in the midst of a crowd -- you run blind after what is unreal. Resembling a ball of sealing wax, set in a hollow, with a bubble in the middle and bathed with tears, eye secretions are born there too: The parts of the eye are rolled all together in various ways." 

 

Oh, no, Lisa! What have you done? That's gross. I'm sorry I was hitting on you!

 
Plucking out her lovely eye, with mind unattached she felt no regret. "Here, take this eye. It is yours." Straightaway [dispassionately] she gave it to him. His passion shriveled right then and there, and he begged for her forgiveness. "Be safe, follower of the renounced life. This sort of thing will not happen again! Harming a person like you is like embracing a blazing fire. It is as if I have seized a poisonous snake. So may you be safe! Forgive me."
 
And freed from there, the nun went to the unexcelled Buddha's presence. And when she saw the mark of his excellent merit, her eye became as it was before.