The Supermoon Buddhist Observance

Crystal Quintero, Dhr. Seven, Ashley Wells (eds.), Wisdom Quarterly; Ven. Ñanavara Thera and Bhikkhu Kantasilo, Uposatha Sutra: The Lunar Observance (AN 8.41)

Burma's Shitthuang Pagoda, ruins of Mrauk U, Arakhine state (Jon Sheer/Jraptor/flickr)

The brilliant and nearby Supermoon 2014 (Evgeny Yorobe/earthsky.org)

  

Thus have I heard. At one time the Blessed One was residing in Jeta's Grove at the millionaire's monastery, near Savatthi.

At that time the Blessed One, having called all the monastics together, addressed them: "Meditators!" The monastics answered in assent: "Venerable sir!" (They then prepared themselves for the following sutra). The [Buddha] then gave the following teaching on lunar observance days (uposatha).
 
"Meditators, the lunar observance is comprised of eight factors [precepts] that the noble (one entered upon the stages of enlightenment) disciple observes, the observation of which brings glorious and radiant fruit and benefit.
 
"Meditators, what is the lunar observance?"
 
1. "Noble disciples in this Dharma and Discipline reflect in this way: 'All enlightened beings (arhats), for as long as life lasts, have given up the intentional taking of life. The club and sword have been laid down. They have shame (of doing evil) and are instead compassionate toward all beings.'
 
"All of you have given up the intentional taking of life, have put down all weapons, are possessed of shame (of doing evil), and are compassionate toward all beings. For all of this day and night, in this manner, you will be known as having followed the arhats, and the lunar observance will have been observed by you. This is the first factor.

 
2. "Meditators, noble disciples in this Dharma and Discipline also reflect: 'All arhats, for as long as life lasts, have given up taking what has not been given. They take only what is given, are intent on taking only what is given. They are not thieves. Their behavior is spotless.'
 
"All of you have given up the taking of what has not been given, are ones who do not take what is not given, are intent on taking only what is given, are not thieves. Your behavior is spotless. For all of this day and night, in this manner, you will be known as having followed the arhats, and the lunar observance will have been observed by you. This is the second factor.

3. "Meditators, noble disciples in this Dharma and Discipline also reflect: 'All arhats, for as long as life lasts, have given up that which is an obstacle to the Brahma-faring [Brahmacharya, the high life, the pure life, continence, chastity, celibacy]. Their practice is like that of a brahma [a god being]. They are far from sexual intercourse [or any erotic activity for this observance day], which is a practice of lay people.'
 
"All of you have given up that which is an obstacle to the Brahma-faring and behave like a brahma. Your behavior is far from sexual intercourse. For all of this day and night, in this manner, you will be known as having followed the arhats, and the lunar observance will have been observed by you. This is the third factor.

Standing Buddha statue, Thailand, rung by Moon (happySUN/flickr.com)

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Moon and Sun-faced-Buddha points.

4. "Meditators, noble disciples in this Dharma and Discipline also reflect: 'All arhats, for as long as life lasts, have given up false speech [perjury, harsh-, divisive-, or careless-speech]. They utter only the truth and are intent on the truth. Their speech is firm and is composed of reason. Their speech does not waver from that which is a mainstay for the world.'
 
"All of you have given up false speech. You speak only the truth and are intent only on that which is true. Your speech is firm and with reason. Your speech does not waver from that which is a mainstay for the world. For all of this day and night, in this manner, you will be known as having followed the arhats, and the lunar observance will have been observed by you. This is the fourth factor.
 
5. "Meditators, noble disciples in this Dharma and Discipline also reflect: 'All arhats, for as long as life lasts, have given up the taking of liquors and intoxicants, of that which intoxicates, causing carelessness (heedlessness). They are far from intoxicants.'
 
"All of you have given up the taking of liquors and intoxicants. You abstain from drink which causes carelessness. For all of this day and night, in this manner, you will be known as having followed the arhats, and the lunar observance will have been observed by you. This is the fifth factor.
 
6. "Meditators, noble disciples in this Dharma and Discipline also reflect: 'All arhats, for as long as life lasts, eat at one time only and do not partake of food in the evening. They abstain from food at the 'inappropriate' time."
 
"All of you eat at one time only and do not partake of food in the evening. You abstain from food at the inappropriate time. For all of this day and night, in this manner, you will be known as having followed the arhats, and the lunar observance will have been observed by you. This is the sixth factor.
 

What is a "super" moon? (rednewswire)

7. "Meditators, noble disciples in this Dharma and Discipline also reflect: 'All arhats, for as long as life lasts, have given up singing and dancing, the playing of musical instruments, and the watching of entertainments, which are stumbling blocks to that which is wholesome. Nor do they bedeck themselves with ornaments, flowers, or perfume.'
 
"All of you have given up singing and dancing, the playing of musical instruments, and the watching of entertainments, which are stumbling blocks to that which is wholesome. You do not bedeck yourselves with ornaments, flowers, or perfume. For all of this day and night, in this manner, you will be known as having followed the arhats, and the lunar observance will have been observed by you. This is the seventh factor.
 

8. "Meditators, noble disciples in this Dharma and Discipline also reflect: 'All arhats, for as long as life lasts, have given up lying on large or high beds. They are content with low beds or bedding made of grass.'
 
"All of you have given up lying on large or high beds. You are content with low beds or beds made of grass. For all of this day and night, in this manner, you will be known as having followed the arhats, and the lunar observance will have been observed by you. This is the eighth factor.
 
"Meditators, the lunar observance is comprised of these eight factors which the noble disciple observes, and it is of great and glorious fruit and benefit."
 
Thus the Blessed One spoke on the lunar observance. The monastics were delighted and rejoiced at his words.

• Self-Discipline: Cornerstone of the Dharma

The world's greatest MANTRA

Crystal Quintero, Seth Auberon, Amber Larson, Wisdom Quarterly

Daibutsu, or "Giant Buddha," of Japan (Paul & Shellie Davis/flickr.com)

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Daibutsu (Marcus Antonius Braun/flickr)

According to Yogini Leith O'Leary, the greatest and most powerful mantra in the world is pronounced tan-kuu, two syllables holding the second syllable longer, which in Spanish is pronounced gracias.

As we began to chant, we started with OM, an acronym for "omniscient mind," which Leith pronounces AUM: three blended sounds that stand for everything we are Aware of, everything we are Unaware of, and everything, the MMM of the humming universe.
 

The Buddha did not make much of mantras. After all, he was making known a "Higher Teaching" (Abhi-dharma) toward complete liberation in a Vedic land consumed with empty ritual, sympathetic magic, and elitist temple priests (the Brahmins of Brahmanism).

Many centuries later, "Hinduism" (Indus river valley civilization -ism) was formed. By systematizing disparate Indian teachings into a coherent message, Sri Shankara created a "religion" born out of a spiritual culture. Then the clinging began as later came the warring over it by nationalistic Indians. Modi may remember them, as they are alive and well in his party.

But there were protective (paritta) chants and monastic sermon memorizations and recitals (bana). And with Mahayana, a popular blend of Hinduism and Buddhism, there were mantras, too. Tantra-yana, mantra-yana, but for all that complexity, Leith is right:

The best mantra is "thank-you" repeated as often as possible.

The Lessons of Gratitude

Amber Larson, Wisdom Quarterly; Ven. Thanissaro (Geoffrey DeGraff), Abbot of Wat Metta

Sometimes a smile is all the thanks we give, all the gratitude we show (baconbabble.com).

 

Gratitude (pirith.org)

The Buddha taught: "Two people are hard to find in the world. Which two? The one who is first to do a kindness, and the one who is grateful/thankful for a kindness done" (AN 2.118).

 

In saying that kind and grateful people are rare, the Buddha is not stating an obvious truth about the world. He is advising us to treasure these people when we find them and -- more importantly -- he shows how we can become them.

 

Kindness and gratitude are virtues we can certainly cultivate, but they must be cultivated together. Each needs the other to be genuine, which becomes obvious when we think about the three things most likely to make gratitude heartfelt:

1. We've benefitted from another's actions.
2. We trust the motives behind those actions.
3. We sense the other person had to go out of his or her way to provide that benefit.

Points one and two are lessons that gratitude teaches to kindness: If we want to be genuinely kind, we have to be of actual benefit. No one wants to be the recipient of "help" that isn't actually helpful. And we have to provide that benefit in a way that shows respect and empathy for the other person's needs. No one likes to receive a gift given with calculating motives or in a disdainful way.

 

Points two and three are lessons that kindness teaches to gratitude. Only if we've been kind to another person are we likely to accept the idea that others can be kind to us. At the same time, if we've been kind to another person, we know the effort involved.

Kind impulses often have to do battle with unkind impulses in the heart, so it is not always easy to be helpful. Sometimes it involves great sacrifice -- a sacrifice possible only when we trust the recipient will make good use of our help. So when we're on the receiving end of a sacrifice like that, we realize we've incurred a debt, an obligation to repay the other person's trust.

 

This is why the Buddha always discusses gratitude as a response to kindness. He does not equate it with appreciation in general. Gratitude is a special kind of appreciation, inspiring a more demanding response. The difference here is best illustrated by two passages in which the Buddha uses the image of carrying.

 

Sutra: Parable of the Raft

What is the "Parable of the Raft"?

The first passage concerns appreciation of a general sort: "Then the person, having gathered grass, twigs, branches, and leaves, having bound them together to make a raft, would cross over to the safety of the farther shore by depending on the raft, struggling, making an effort with hands and feet.

"Having crossed over to the farther shore, one might think, 'How useful this raft has been to me! For it was in dependence on this raft that, making an effort with my own hands and feet, I have crossed over to safety on the farther shore. So why don't I, having hoisted it on my head or carrying it on my back, go wherever I like?' What do you think, meditators? Would the person, in doing so, be doing what should be done with the raft?" -- "No, venerable sir."

 

"What should the person do in order to be doing what should be done with the raft? There is another case where the person, having crossed over to the farther shore, might think: 'How useful this raft has been to me! For it was in dependence on this raft that, making an effort with my own hands and feet, I have crossed over to the safety of the farther shore. Why don't I, having docked it on dry land or sunk it in water, go wherever I like?' In doing so, one would be doing what should be done with the raft" (MN 22).

Sutra: Who can repay parents?

Let me down, dummy! - But I'm repaying you!

The second passage concerns gratitude in particular: "I tell you, meditators, there are two people who are not easy to repay. Which two? Our mother and father.

"Even if we were to carry our mother on one shoulder and our father on the other shoulder for 100 years, and were to look after them by anointing, massaging, bathing, and rubbing their limbs, and even if they were to defecate and urinate right there [on our shoulders], we would not in that way ever repay our parents. Even if we were to establish our mother and father as rulers of the whole world, abounding in the seven treasures, we would not in that way repay our parents. Why is that? Mother and father do much for their children. They care for them, they nourish them, they introduce them to this world.

 

"But anyone who rouses one's unbelieving mother and father, settles and establishes them in conviction (confidence, faith), rouses one's unvirtuous mother and father, settles and establishes them in virtue, rouses one's stingy mother and father, settles and establishes them in generosity, rouses one's foolish mother and father, settles and establishes them in wisdom -- to this extent one indeed repays one's mother and father" (AN 2.32).

 

In other words, as the first passage shows, it's fine to appreciate the benefits we've received from rafts and other things without feeling any need to repay them or cling to them. (In this parable the Buddha was referring to the Dharma as a "raft" or vehicle meant for crossing over not for clinging to). We take care of them simply because that enables us to benefit from them more. 

 

The same holds true for difficult people and situations that have forced us to develop strength of character. We can appreciate that we've learned persistence from dealing with... More

VAS: Buddhist "Rains Retreat" period begins

Wisdom Quarterly; Ven. Abbot Dhammarama, Los Angeles Buddhist Vihara LENT/VAS 2014

How shall I spend the rainy season, hopping around or meditating? (onebigphoto.com)

On Sunday, July 13, 2014 from 9:00 am to 4:30 pm, the Los Angeles Buddhist Vihara (LABV) temple will celebrate the commencement of the Rains Retreat period, often called "Buddhist Lent."

It is a period of intensive practice for monastics and a time when lay practitioners visit temples, monasteries, and pagodas to hear the Dharma (Teachings), engage in devotional activities, meditate, and establish their ties with monastics.

LABV will have weekly Dharma talks open to all on Sundays followed by Sri Lankan island cuisine. Many visiting monastics will deliver sermons, hold question and answer sessions, and be available to clarify points of controversy and uncertainty regarding the Buddha's teachings.
 

Sunday is the Super Moon of the ancient month of Asala. The lunar observance for those dressed in white includes an all-day virtue (sila) program where visitors are invited to observe the Eight Precepts for the day according to ancient Indian tradition from at least the time of the Buddha.

Rains Retreat

According to the ancient Theravada Buddhist tradition, the Asalha Full Moon Day marks the beginning of the Vas (Vassana) Season. Supporters of the Los Angeles Buddhist Vihara will formally invite the resident monastics to observe Rains Retreat at 5:00 pm. Those observing the Eight Precepts earlier in the day are also invited to attend this auspicious and meritorious event.

There will be an opportunity to listen to the Dharma and practice meditation to enhance every practitioner's direct knowledge of the  Dharma and develop inner peace during the three months of this season. Weekly programs during this period will be:

• Dharma sermons,
• Sutra discussions,
• Meditation practice,
• Bodhi devotional ceremonies,
• Atavisi Buddha puja and more

Los Angeles Buddhist Vihara

920 N. Summit Ave., Pasadena. CA 91103

(626) 797-6144

But why?
Wisdom Quarterly wiki edit

Buddhist monks traversing Pongua Waterfalls in Vietnam (sun-surfer.com)

 
The three-lunar-month annual retreat observed by Theravada practitioners during the Indian rainy season is called Vassa between July and October. In English, it is often glossed as Rains Retreat or Buddhist Lent, the latter by analogy to the Catholic/Christian Lent (which Buddhism predates by at least five centuries). For the duration of monastics reside at one monastery rather than traveling around. In some monasteries, they dedicate this time to teaching the Dharma or to intensive meditation. Some lay Buddhists choose to observe the period by adopting more ascetic practices, such as giving up alcohol, meat, and smoking if they are already engaged in these harmful activities. It may casually be called "Buddhist Lent," others object to this terminology. It is, after all, more of an obligation for monastics than lay Buddhists. How long someone has been a monk or nun is actually calculated not by calendar years but by how many Rains Retreats one has successfully observed. Most Mahayana Buddhists do not observe it, though many Seon/Thien monastics in Korea and Vietnam observe an equivalent retreat of three months of intensive practice in one location, and in Tibetan Buddhism this period of intensive retreat is called Yarne.

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.

KARMA: The 10 Courses of Action

Seth Auberon, Ashley Wells, CC Liu (eds.), Wisdom Quarterly; Nyanatiloka (Anton Gueth)

Mental-karma is important as are deeds.

Karma: "Courses of Action" (kamma-patha) is a name for a group of ten kinds of either unwholesome or wholesome actions the Buddha taught. 

He was known in ancient India not as a "Buddhist" or a Brahmin but as a Karma-vadin ("Teacher of Karma"), one who teaches the efficacy of personal deeds. There are three kinds of unskillful deeds -- of body, speech, and mind -- and three kinds of skillful ones:

 

I. Ten Unwholesome Courses of Action

• three bodily actions: killing, stealing, sexual misconduct;
  
• four verbal actions: perjury, slandering, harsh speech, babble;
  
• three mental actions: covetousness, ill-will, wrong views.
  

Unwholesome mental courses of action comprise only extreme forms of defiled thought: The greedy (rapacious) wish to appropriate others' property, the hateful (antagonistic) thought of harming others, and the holding or clinging to pernicious wrong-views.

While milder forms of mental defilement are also unwholesome, they do not constitute "courses of action."

 

Good Karma

Karma is following us everywhere we go.

Bhikkhu Bodhi (Tape 5: Rebirth and Kamma, "The Buddha's Teaching: As It Is") explains that these ten are called "courses" of action rather than ordinary karma because they have the power, in and of themselves, to lead to rebirth -- a course or corridor leading to a particularly unfortunate or fortunate state. 

For example, even a relatively minor good intentional-action can lead, IF it serves as the death-proximate karma (the thought passing through the mind right at the moment of passing away from one life to yet another) -- has the power to get one into a heaven. There are many heavens, and not a single one of them is eternal, so rebirth in heaven is not the goal of Buddhism. But it is a fortunate destination for rebirth in samsara, the ongoing Wheel of Rebirth and disappointment.

II. Ten Wholesome Courses of Action

• three bodily actions: avoiding killing, stealing, sexual misconduct (or preserving life, protecting what belongs to others, avoiding harm);
  
• four verbal actions: avoiding perjury, slandering, harsh speech, foolish chit chat (or honest, reconciling, gentle, and wise speech);
  
• three mental actions: unselfishness, goodwill, right views.
  

Both lists repeatedly occur in the texts (e.g., in AN X.28, 176; MN 9), and they are explained in detail in MN 114 and in Commentary to MN 9 (R. Und., p. 14), Atthasālini Tr. I, 126ff.

Sivali

Ven. Sivali: shining example of good karma

An enlightened monastic from the time of the Buddha, Venerable Sivali, is remembered and venerated as having unbelievably good karma -- a store of "merit" (punya) for everyone to emulate.

 

There is no reason to "envy" him his good fortune because we ourselves can also accrue a similar store of merit by good works (mental, verbal, and physical),  deeds that benefit ourselves and others that follow us through this life and from life to life until we find enlightenment.

We are always generating karma and always being reborn, but a human birth is extraordinarily rare, a precious opportunity to make merit with redounding pleasing and welcome karmic-results and effects (vipaka and phala).

The Lunar Observance (sutra): Blood Moon

Dhr. Seven and Amber Larson (trans.), Ashley Wells, CC Liu, Wisdom Quarterly (AN 8.41)

The Moon in eclipse goes red, but a tetrad of events? (goingglobaleastmeetswest)

Blood moon means something's about to change. The Hagee says so! (phoenixaquua)

 
Bad Lunar Observing

Look, omens in the sky! (endoftheworld)

The world will end tonight under the blood moon... (but will resume in the next sub-moment almost, but not exactly, the same; every sub-moment is that way: arising, turning, and passing away).

One day it will not resume in only a slightly different way, but that is as yet far away.

OMG, the Bible says so!

At that time of destruction with seven suns, the world evaporates and overheats, presumably with cosmic rays and an uncountable number of interacting neutrinos.

While the world yet remains, how should one observe the lunar days? These are Eight Precepts observed weekly by lay Buddhists as an intensive temporary practice (for one full day) on the new moon, quarter moon, half moon, and full moon.

The Good Lunar Observance

The Moon (Luna, Chandra) goes through phases (melissahardytrevenna)

  

Another moon every week

Thus have I heard. At one time the [Buddha] was residing in Jeta's Grove, Anathapindika's hermitage, near the city of Savatthi. Having called together the monastics, he addressed them: "Meditators!"

They answered in assent, "Venerable sir!" (This allowed them to prepare themselves to hear the following sutra). The Blessed One then taught them this Dharma regarding the lunar observance (uposatha).

 

"Meditators, the lunar observance is comprised of eight factors observed by the noble disciple. Their observation brings glorious and radiant fruit and benefit. 

"Meditators, what is the lunar observance observed by noble disciples that brings glorious and radiant fruit and benefit?"

"Meditators, noble disciples in this Dharma-and-Discipline reflect in the following way:

Life

All beings desire to live (kyivpost.com)

1. "'All enlightened beings, for as long as life endures, have given up the intentional taking of life (killing). The cudgel and sword have been laid aside. They dread (doing harm) and are instead compassionate toward all beings.'

 

"All of you have given up the intentional taking of life... For this day and night, in this way, you will be known as having followed the enlightened, and the lunar observance will have been observed by you. This is the first factor.

• See karma (deeds); sila (virtue)

Stealing

It's not stealing if dictators do it? (Olle)

2. "'All enlightened beings, for as long as life endures, have given up taking what has not been given (stealing). They take only what is given, are intent on taking only what is given. They are not thieves. Their behavior is spotless.'

 

"All of you have given up the taking of what has not been given... For all of this day and night, in this way, you will be known as having followed the enlightened... This is the second factor.

Sex

Let's split! - I'm behind you and ready to slip.

3. "'All enlightened beings, for as long as life endures, have given up that which is an obstacle to the Brahma-faring (supreme life). Their [passionless] practice is like that of a brahma. They are far from sexual practices [even further from sexual misconduct], which is a practice of ordinary lay people.'

 

"All of you have given up that which is an obstacle to the Brahma-faring and behave like a brahma. Your behavior is far from sexual practices. For all of this day and night, in this way, you will be known as having followed the enlightened, and the lunar observance will have been observed by you. This is the third factor.

 
Speech

No, I said no strings attached (SH).

4. "'All enlightened beings, for as long as life endures, have given up false speech [musavada: perjury, backbiting, tale bearing, idle chatter]. They utter only the truth and are intent on the truth. Their speech is firm and composed of reason. Their speech does not waver from that which is a mainstay for the world.'

 

"All of you have given up false speech. You speak only the truth and are intent only on what is true. Your speech is firm and full of reason. Your speech does not waver from the world's mainstay. For all of this day and night, in this way, you will be known as having followed the enlightened, and the lunar observance will have been observed by you. This is the fourth factor.
 
Intoxication

Getting high can end up low (cracked.com)

5. "'All enlightened beings, for as long as life endures, have given up the taking of intoxicants causing carelessness. They are far from intoxication.'
 

"All of you have given up the taking of intoxicants. You abstain from (drinking alcohol and) intoxicants that cause carelessness. For all of this day and night, in this way, you will be known as having followed the enlightened, and the lunar observance will have been observed by you. This is the fifth factor.
 
Eating

Snacking is cheating and the way to be fat.

6. "'All enlightened beings, for as long as life endures, eat at the proper time and not outside of it [taken to mean between dawn and noon]. They abstain from food at improper times (vikala bhojana).'
 

"All of you eat at the proper time only and do not partake of food after. You abstain from food at improper times. For all of this day and night, in this way, you will be known as having followed the enlightened, and the lunar observance will have been observed by you. This is the sixth factor."
 

Distractions

If an ad says so, it must be good.

7. "'All enlightened beings, for as long as life endures, have given up singing and dancing, the playing of musical instruments and the watching of [distracting] entertainments, which are stumbling blocks to that which is wholesome. Nor do they deck themselves in jewelry, ornaments, or perfume.'
 

"All of you have given up these things, which are stumbling blocks to the wholesome. You do not deck yourselves in jewelry, ornaments, or perfume. For all of this day and night, in this way, you will be known as having followed the enlightened, and the lunar observance will have been observed by you. This is the seventh factor."
 
Beds

I love sleeping with my "knitted boyfriend" body pillow. He's my yarn creation.

 
8. "'All enlightened beings, for as long as life endures, have given up using large or high beds. They are content with simple accommodations (low beds or bedding made of grass).'
 

"All of you have given up using large or high beds. You are content with simple accommodations. For all of this day and night, in this way, you will be known as having followed the enlightened, and the lunar observance will have been observed by you. This is the eighth factor."
 

"Meditators, the lunar observance is comprised of these eight factors, which thenoble observes, and it is of great and glorious fruit and benefit."
 

So said the Blessed One spoke on the night of the lunar observance, and the monastics were delighted and rejoiced at his words. Questions and Answers

The Beauty Queen (sutra)

Amber Larson, Dhr. Seven, Ashley Wells, Wisdom Quarterly, based on Ven. Thanissaro translations, Sedaka Sutta "At Sedaka" (SN 47.20) and Ittha Sutta, "What is Welcome" (AN 5.43)

Beauty contest winner and sextortion victim Cassidy Wolf (Tim Harbaugh/AP)

All beauty pageants lead up to the ultimate competition for Miss World (Firdia Lisnawati/AP)

  

Thai beauty (A1eatoire/flickr.com)

Thus have I heard. Once the Blessed One was residing among the Sumbhas, in the Sumbhan town of Sedaka. There the Blessed One addressed the monastics, "Meditators!"

"Yes, venerable sir," the monastics replied. Then the Blessed One said:

 

"Suppose a large crowd of people comes thronging together saying, 'The beauty queen! The beauty queen!' Suppose further that the beauty queen is highly accomplished, a singer and dancer, such that an even greater crowd comes thronging saying, 'The beauty queen is singing! The beauty queen is dancing!' 

Afghan beauty (Nat Geo)

"Now suppose someone comes along, desiring to live, shrinking from [even the thought of] death, craving pleasure, abhorring pain. The crowd says to that person:

"'Now look here, friend: Take this bowl filled to the brim with oil and carry it on your head between this great crowd and the beauty queen. Someone with a raised sword will follow right behind you, and wherever you spill even a drop of oil, right there will your head be cut off.' 

"What do you think, meditators? Will that person, not paying attention to the bowl of oil, likely give in to external distractions?"
 

The Buddha's mother, Maya Devi, dreaming of conception (DharmaDeshana)

   

The Philippines are full of beauty

"No, venerable sir!"

 

"I give you this parable to convey a meaning: The bowl filled to the brim with oil stands for mindfulness immersed in the body. Train yourselves: 'We will develop mindfulness immersed in the body. We will pursue it, hand it the reins, and take it as a basis, grounding it, steadying it, consolidating it, cultivating it well.' That is how you should train yourselves."

Miss World 2013 in Bali, Indonesia (AP/Firdia Lisnawati/thejakartapost.com)

 

Beauty is Welcome

"What is Welcome" (Ittha Sutra, AN 5.43)

Megan Young Miss Philippines is now Miss World

Anathapindika the [millionaire Buddhist] householder went to the Blessed One, bowed, and sat respectfully to one side. Seated there the Blessed One said to him: 

 

"These five things, householder, are welcome, agreeable, pleasant, and hard to obtain in the world:

1. Longevity is welcome, agreeable, pleasant, hard to obtain in the world
2. Beauty is welcome, agreeable, pleasant, hard to obtain in the world.
3. Happiness...
4. Status....
5. Rebirth in heaven(s)....

I Used to Care

"But I say these things are not to be obtained by prayer [petitioning] or wishing. If they were, who would not have them? 

"It is not fitting for a follower of noble ones [the enlightened, the exalted] who desires longevity to pray or to delight in praying for it. Instead, one should follow a path of practice leading to longevity human or divine. By doing so, one will attain longevity.

 

"It is not fitting for a follower of the noble ones who desires beauty to pray or delight in praying for it. Instead, one should follow a path of practice leading to beauty human or divine. By doing so, one will attain beauty. [The same is said for happiness, status, and superior rebirths.]

 

"Long life, loveliness, influence,

Honor, heaven, high birth --

For those who delight therein,

The wise praise heedfully making merit.
 
"The wise thereby,

Heedful, acquire right

A twofold security, here and beyond,

Breaking through, indeed one is wise.
  

Our Indian Miss America 2014

Miss America, Nina Davuluri, responds to racist remarks...Too "Asian" for TV?

  

Thinking: Thank you, Goddess Lakshmi?

We would have voted for Sacajawea, the beauty on the American dollar, but the gatekeepers went East Indian rather than Native American. So much for indigenous beauty at the national US pageant. 

Instead, a so-so Nina Davuluri was crowned Miss America 2014 in New York on September 15, 2013. She is the first female of Indian descent ever to take the tiara.

Native (faceofgold.com)

But racist America will not stand for diversity in beauty (using international standards) when all those beauties of Northern European descent are sitting at home getting chubby eating CheesyPoofs and watching cartoons (before purging). And we sure aren't going to stand for an indigenous American winner! We would sooner go around the world and honor anyone whose parents migrated here from far off land than recognize the amazing beauty already here before the arrival of the genocidal conquerors and colonial slave rulers.

Selling out to The Man to get ahead in America: the Julie Chen story on CIA-controlled CNN

 

(CNN) She's the second consecutive New York beauty queen to take the Miss America title, but she's the first Indian-American to wear the national crown -- tiara -- atop her perfectly coiffed head

 

"I was the first Indian Miss New York, and I'm so proud to be the first Indian Miss America," Nina Davuluri said after she won.  Davuluri's resume goes considerably deeper than her heritage, however.

 

Mindlessly racist tweets begin right away

The 24-year-old native of Fayetteville, New York was on the dean's list and earned the Michigan Merit Award and National Honor Society nods while studying at the University of Michigan, where she graduated with a degree in brain behavior and cognitive science.

Her father, who emigrated from India 30 years ago, is a gynecologist, and Davuluri said she'd like to become a physician one day as well. More

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