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 Buddhist Path as Therapy

Amber Larson and Seth Auberon (eds.), Wisdom Quarterly; Ven. Thanissaro, "Healing Power of the Precepts" (Noble Strategy); Mary Loftus (Psychology Today, Sept. 5, 2013); Sunny

Fairness or martyrdom? When virtue becomes a vice (Jeff Riedel/psychologytoday.com)

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Virtue becomes a vice? (PT)

The Buddha was a kind of doctor [referred to in some sutras as a "master physician"], treating the spiritual ills of living beings [human and devas, also referred to as "the teacher of gods and humans].

The path of practice he taught was like a course of therapy for suffering (disappointed) hearts and minds. This way of understanding the Buddha and his teachings or Dharma dates back to the earliest texts, and yet it is also very current.

Buddhist meditation practice is often advertised as a form of healing, and quite a few psychotherapists now recommend that their patients try (mindfulness based) meditation as part of their treatment.

 

After several years of teaching and practicing meditation as "therapy," however, many of us have found that meditation on its own is not enough.

Psycho Mike (Suicidal T.)

In my own experience as a Western monk and abbot of Wat Forest Monastery in California (Thai Theravada), I have found that Western meditators tend to be afflicted more with a certain grimness and lack of self-esteem than any Asians I have ever taught.

Our psyches are so wounded by modern civilization that we tend to lack the resilience and persistence needed before concentration (serenity) and insight practices can be genuinely therapeutic.

 

Other teachers have noted this problem as well and, as a result, many of them have decided that the Buddhist path is insufficient for our particular needs. To make up for this insufficiency they have experimented with ways of supplementing meditation practice, combining it with such things as myth, poetry, psychotherapy, social activism, sweat lodges, mourning rituals, and even drumming.

The Buddha's full course

The problem, though, may not be that there is anything lacking in the Buddhist path, but that we simply haven't been following the Buddha's full course of therapy.

 

The Buddha's path consists not only of mindfulness, concentration, and insight practices, but also of virtue (sila), beginning with the Five Precepts. In fact, the precepts constitute the first and most basic step on the Buddhist path.
 

Balance? (Jeff Riedel/PT)

There is a tendency in the West to dismiss the Five Precepts as Sunday-school rules bound to old cultural norms that no longer apply to our modern society. But this misses the role the Buddha intended for them: They are part of a course of therapy for wounded minds/hearts. In particular, they are aimed at curing two ailments that underlie low self-esteem, regret and denial.

 

When our actions do not measure up to certain standards of behavior, we either regret the actions or, worse, engage in one of two kinds of denial -- either denying that our actions did in fact happen or denying that the standards of measurement are actually valid. These reactions are like wounds in the mind... More

(Sunny and the Sunliners) Self-esteem low? Depressed after a bad relationship? "It's Okay," says Sunny. "Ha, ha, ha/ It's all right/ I've been hurt before/ It's all right/ You don't love me anymore/ Maybe someday/ I'll find a way without you/ Ha, ha, ha/ Who am I kidding?/ It's okay/ Baby, I can see/ It's okay/ But, but would it make you happy?/ Maybe someday/ I'll find a way without you./Ha, ha, ha/ Someday, it won't be long/ You're gonna find yourself all alone/ It's okay/ Baby, I can say see/ It's okay/ I will set you free..."

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.

Taming the Mind and Heart (Part 1)

Amber Larson, CC Liu, Wisdom Quarterly; Touristing (flickr); F.L. Woodward (trans.), PTS

Bathing the Buddha, backed by deva, at Saturday Station, Shwedagon Pagoda (Touristing)

 

The Book of the Ones

Numerical Discourses (Anguttara Nikaya)

Burmese bhikkhus on Shwedagon stupa

The Buddha made these declarations to meditative audiences of laypeople and monastics (monks and nuns). They were recorded by monks, who remembered them as being directed at them as bhikkhus. It is clear from the context as well as the meaning that they are addressed to all "hearers" (savakas), all Buddhists, and all people who would practice and strive for enlightenment no matter what other teachings they follow. So we translate the opening word, bhikkhave (lit. "O, bhikkhus!"), to reflect this.
 

Meditating sayadaw (Touristing)

31. "Meditators, I know not of any other single thing so intractable as the untamed mind [heart]. The untamed mind [heart] is indeed an untractable thing. 

 

32. "Meditators, I know not of any other thing so tractable as the tamed mind. The tamed mind is indeed a tractable thing.

 

33. "Meditators, I know not of any other single thing so conducive to great loss as the untamed mind. The untamed mind indeed conduces to great loss.

 

34. "Meditators, I know not of any other single thing so conducive to great profit as the tamed mind. The tamed mind indeed conduces to great profit.

 

39. "Meditators, I know not of any other single thing that brings such woe as the mind that is untamed, uncontrolled, unguarded, and unrestrained. Such a mind indeed brings great woe.

40. "Meditators, I know not of any other single thing that brings such bliss as the mind that is tamed, controlled, guarded, and restrained. Such a mind indeed brings great bliss."

— Gradual Sayings, "The Book of the Ones," Chp. IV translated by F. L. Woodward

Taming the Mind
PTS edited by BPS (further editing and Dhr. Seven), "Discourse to Ganaka-Moggallana" (MN 107)

The Enlightened One (Chngster/flickr.com)

Thus I have heard. At one time the [Buddha] was staying near Savatthi in the palace of Migara's mother in the Eastern Monastery.
 
Then the Brahmin Ganaka-Moggallana approached, exchanged greetings and, having conversed in a friendly and courteous way, sat down at a respectful distance.

Sitting there, the Brahmin Ganaka-Moggallana spoke thus to the venerable one: "Just as, good Gotama [Sanskrit Gautama], in this palace of Migara's mother there can be seen a gradual training, a gradual doing, a gradual practice, that is to say, as far as the last flight of stairs [in a seven-storied palace, explains the Commentary, which is not to be built in a day] so, too, good Gotama, for these Brahmins:

"There can be seen a gradual training, a gradual doing, a gradual practice, that is to say, in the study [of the three three Vedas, which cannot possibly be done in a day] so, too, good Gotama, for these archers there can be seen a gradual... practice, that is to say, in archery. 

"So, too, good Gotama, for us whose livelihood is calculation [ganana, which is this Brahmin's profession, giving him the name Ganaka-Moggallana, explains Editor of The Wheel], there can be seen a gradual training, a gradual practice, that is to say, in accountancy.

"For when we get a pupil, good Gotama, we first of all make him [it was only offered to males] calculate: 'One one, two twos, three threes, four fours, five fives, six sixes, seven sevens, eight eights, nine nines, ten tens,' and, good Gotama, we also make him calculate a hundred.

"Is it possible, good Gotama, to lay down a similar gradual training, gradual doing, gradual practice in respect of this Dharma and discipline?" Continued in Part 2: "The Gradual Training"

New society from the ashes of the old (sutra)

Amber Larson, Dhr. Seven (eds.), Wisdom Quarterly; Narada Thera (trans.), Buddhist Publ. Society, Dighajanu Sutta: "Conditions for Social and Spiritual Wealth" (AN 8.54)

Towering Buddha monument in Theravada Thailand (happySUN flickr.com)

 

"See the candle burning low. [It's] the new world rising from the shambles of the old."
- "The Rover," Led Zeppelin

Translator's note: In this discourse, the Buddha instructs rich householders on how to preserve and increase their wealth and how to avoid harm to their prosperity. Wealth alone, however, does not complete a person nor make for a harmonious society. Great wealth all too often multiplies our desires and sends us spinning in pursuit of senselessly amassing more and more wealth and power. Our unrestrained craving leaves us deeply dissatisfied, stifling inner growth, and more often than not dealing with regrets. Craving creates conflict and societal disharmony -- inspiring the resentment of the underprivileged who become aware that they are exploited by the effects of others growing rich at their expense. The Buddha, therefore, follows up his advice on great material wealth with four essential conditions for spiritual wealth: confidence (in the teacher's enlightenment), virtue, liberality, and wisdom. These four instill in a person a sense of values. We then not only pursue our material concerns but also become aware of our duty (obligation, dharma) toward society. One implication of a liberality informed by wisdom and generosity is that it reduces tensions and conflicts in society. So observing the Buddha's enlightened advice on the necessary and sufficient conditions for material and spiritual welfare makes for an ideal citizen in an ideal society.

Sutra

Phan Tao Temple, Thailand (arztsamui/flickr)

Thus have I heard. Once the Exalted One was dwelling among the Koliyans in a market town named Kakkarapatta.

• [The Koliyans were the rivals of the Buddha's family, the Sakyans. But Queen Maha Maya, the Buddha's mother, belonged to the Koliyan clan, whereas his father, King Suddhodana, belonged to the Sakyan clan.]

Then Dighajanu [a banker, “long-kneed”], a Koliyan, approached the Exalted One, saluted him, sat respectfully to one side, and asked:

"Venerable sir, we are laypeople enjoying worldly pleasures. We lead a life focused on spouse and children. We use sandalwood of Kasi [a fragrant cosmetic from Varanasi]. We deck ourselves with garlands, perfumes, and creams. We use gold and silver [money and trade]. To us and those like us, O venerable sir, let the Exalted One teach the Dharma, teach those things that lead to wealth and happiness in this life and to wealth and happiness in the next life."

Conditions of Worldly Progress

Ancient alabaster Buddha in Sukhothai, Thailand (Ted Richardson/flickr.com)

 

"Vyagghapajja [Dighajanu's family name, literally, "Tiger's Path" so called because his ancestors were born on a forest path infested with tigers], four conditions conduce to a householder's wealth and happiness in this very life. What are the four?

"The accomplishment (attainment) of: (1) persistent effort (diligence), (2) watchfulness (vigilance), (3) noble friendship, and (4) right/balanced livelihood (defined below).

"What is the accomplishment of persistent effort?

"Herein [within this Dharma and Discipline], Vyagghapajja, by whatever activity a householder earns a living -- whether by farming, trading, rearing cattle [for milk], archery, royal service, or by any other kind of craft -- at that one becomes skillful and is not lazy. One is endowed with the power of discernment (wisdom) as to the proper ways and means. One is able to carry out and delegate (duties). This is called the accomplishment of persistent effort.

"What is the accomplishment of watchfulness?

"Herein, Vyagghapajja, whatever wealth a householder is in possession of, obtained by dint of effort, collected by strength of arm, by sweat of brow, justly acquired by right means -- such one cultivates well by guarding and watching so that rulers do not seize it, thieves not steal it, fire not burn it, water not carry it away, nor ill-disposed heirs preemptively remove it. This is the accomplishment of watchfulness.

Golden Buddha under the enlightenment tree in a magnificent hall (t3cnica/flickr.com)

 

"What is noble friendship?

"Herein, Vyagghapajja, in whatever village or market town a householder dwells, one associates, converses, engages in discussions with householders or householders' children, whether young and highly cultured or old and highly cultured, full of confidence [verifiable-faith based on knowledge rather than any kind of blind-faith], full of virtue, full of generosity, full of wisdom.

"One acts in accordance with the confidence of the confident, with the virtue of the virtuous, with the generosity of the generous, with the wisdom of the wise. This is called noble friendship.

"What is right/balanced livelihood?

"Herein, Vyagghapajja, a householder knowing the measure of both income and expenses leads a balanced life, neither extravagant nor miserly, knowing that thus one's income will stand in excess of expenses and not expenses in excess of income.

"If your outgo exceeds your income, your upkeep will be your downfall."

- American saying on personal finances

 

"Just as a goldsmith [tuladharo, literally, a “carrier of the scales”] or a goldsmith's apprentice knows, on holding up a balance, that by so much it has tilted down or by so much it has tilted up, even so a householder, knowing one's income and expenses, leads a balanced life. One is neither extravagant nor miserly, knowing that in this way income will stand in excess of expenses and not expenses in excess of income.

"If, Vyagghapajja, a householder with little income were to lead an extravagant life, there would be those who say -- 'This person enjoys property like one who eats wood-apple.' [The Commentary explains that one who wants to eat wood-apple shakes the tree, with the result that many fruits fall but only a few are eaten, with a much greater number going to waste]. If, Vyagghapajja, a householder with a large income were to lead a miserly life, there would be those who say, 'This person will die like a starveling.'

Losing Money

"The wealth thus amassed, Vyagghapajja, has four sources of destruction:

"(1) Debauchery, (2) drunkenness, (3) gambling, (4) or friendship, companionship, and intimacy with wrongdoers.

• [The Buddha defines "false friendship" in the Sigalovada Sutra (DN 31: A Brief Code of Buddhist Ethics) -- four foes in the guise of friends, who take things, make fake promises, flatter, and encourage ruin, all of which the Buddha details.]

"Just as in the case of a great tank with four inlets and outlets, if a person should close the inlets and open the outlets, and there should be inadequate rainfall, decrease of water is to be expected in that tank rather than an increase. Even so, there are four sources for the destruction of amassed wealth -- debauchery, drunkenness, gambling, and friendship, companionship, and intimacy with wrongdoers.

Making Money

"There are four sources for the increase of amassed wealth: (1) avoiding debauchery, (2) avoiding drunkenness, (3) non-indulgence in gambling, (4) friendship, companionship, and intimacy with the good-doers.

"Just as in the case of a great tank with four inlets and four outlets, if a person were to open the inlets and close the outlets, and there should also be adequate rainfall, an increase in water is certainly to be expected rather than a decrease. Even so, these four conditions are the sources of increase of amassed wealth.

"These four conditions, Vyagghapajja, are conducive to a householder's wealth and happiness in this very life.

Conditions of Spiritual Progress

Monumental statue with the Moon as the Buddha's aura (happySUN/flickr.com)

 

"Four conditions, Vyagghapajja, conduce to a householder's wealth and happiness in the next life. What are the four?

"The accomplishment: of confidence, virtue, charity, and wisdom.

"What is the accomplishment of confidence?

"Herein a householder is possessed of confidence, believing in the enlightenment of the Wayfarer (Tathagata): Thus, indeed, is that Blessed One: pure, fully enlightened, endowed with liberating knowledge and conduct, well-gone, knower of worlds, incomparable teacher of persons to be tamed, teacher of devas and humans, all-knowing [able to apply his mind to know anything], and blessed. This is called the accomplishment of confidence.

 

"What is the accomplishment of virtue?

"Herein a householder abstains from killing, stealing, sexual misconduct, false speech, and from intoxicants that cause infatuation and heedlessness [lead one to heedlessly ignore the preceding four precepts]. This is called the accomplishment of virtue.

 

"What is the accomplishment of generosity?

"Herein a householder dwells at home with a heart free from the stain of greed (avarice), devoted to generosity, open-handed, delighting in charity, attending to the needy, delighting in the distribution of alms. This is called the accomplishment of generosity.

"What is the accomplishment of wisdom?

"Herein a householder is wise: One is endowed with wisdom that understands the arising and cessation (of the Five Aggregates of existence); one is possessed of the noble penetrating insight that leads to the destruction of suffering. [This suggests that one is a noble disciple, that is, a progressively enlightened householder such as a stream enterer or once returner.] This is called the accomplishment of wisdom.

"These four conditions, Vyagghapajja, conduce to a householder's wealth and happiness in the next life."

Energetic and heedful in every task,

Wisely administering wealth,

One lives a balanced life,

Protecting the wealth one has amassed.

Endowed with confidence and virtue too,

Generous and free of avarice;

One ever works to clear the path

That leads to wealth in future lives.

Thus to the layperson full of trust,

In one rightly called enlightened,

These eight conditions have been told

Which now and after lead to bliss.

Full Moon Buddhist Observance (meditation)

Amber Larson, CC Liu, Dhr. Seven, Pat Macpherson, Wisdom Quarterly; LA Buddhist Vihara

FREE monthly full moon observance, Los Angeles Buddhist Vihara, Pasadena

   

Meditation bowl (dojo-zen-de-paris/flickr)

We rushed to the Los Angeles Buddhist Temple in Pasadena to be there in time.

Today was the full moon, the lunar observance day to fulfill the Eight Precepts.

The Buddhist island tradition in Sri Lanka, once known as Serendipity just off the southern tip of India, holds that those who wish dress in white, arrive early, and begin a day of meditation, island food, Dharma talks and study holding true to three additional restraints.

We practice the Five Precepts everyday, even in America, even in the city, even in the biggest bawdiest megalopolis in all the land. Hollywood is not so far away. Distractions abound. It's cold, there's a drought, Valentine's Day just reminded us that we suck, the chemtrails cause a disturbing haze, and all the nights' parties pile into one heap in our heads.

The Eight Precepts

These are voluntary observances for lay Buddhists who wish to practice Buddhism more intensely on special lunar days. The Five Precepts are daily practice, humane karma that leads to rebirth on this plane and the lower celestial worlds of good fortune. The eight focus both on abstaining from morally unskillful behavior, as do the Five Precepts, and on practicing in a way more conducive to concentration and fast meditative progress.

 

In Theravada Buddhist countries -- such as Sri Lanka, Thailand, Burma, and Cambodia -- Buddhists often spend one day a week (uposatha days: the new moon, first-quarter moon, full moon, and last-quarter moon days) visiting a Buddhist monastic complex (vihara) and practicing the full complement of Eight Precepts.

 

The Buddha gave this instruction, encouraging ordinary people to regularly take up eight precepts and practicing them with diligence:

1. Abstain from injuring or depriving any living being of life (whether human or non-human).
2. Abstain from taking what is not given (e.g., stealing, misappropriating, moving things that may cause misunderstandings).
3. Abstain from all sexual misconduct and activity. (See comic below).
4. Abstain from all false speech (perjury, deceiving others, manipulating others, using hurtful or divisive words, chatter).
5. Abstain from using all intoxicating substances, which can lead to carelessness.
6. Abstain from eating at inappropriate times (the appropriate time being after sunrise but before noon).
7. Abstain from singing, dancing, playing music, attending entertainment performances, wearing perfumes, and using cosmetics or garlands (decorative accessories).
8. Abstain from high and luxurious seats and beds and overindulging in sleep.

Sex? Can I go a whole day without my erotic thoughts, words, actions? Can I even go an hour? Binky finds out the answers to these life questions ("Life in Hell," Matt Groening)

Why would anyone in his or her right mind undertake to practice these for a day? It is the way the Buddha practiced his entire career as a world teacher. It is the way monastics practice today. Undertaken for the right reason, avoiding extremes and keeping to tradition established by the Buddha himself as explained in the sutras and discipline (vinaya), they free one from distractions. And an undistracted heart/mind inclines to quick concentration, absorption, and liberating-insight.

Mudra (mysecretpsychiclife.com)

If what we want is enlightenment or just peace of mind, spiritual knowledge and vision or just stress management, psychic powers or self-control, complete equanimity or a heart overflowing with compassion, successful meditation leads us to our goals.

What if our meditation does not succeed? The Buddha gave many aids to success (such as the Factors of Absorption) and antidotes to obstacles (such as the Five Hindrances). The Eight Precepts, which can be practiced alone or in the company of others interested in striving, are tools to help that we as humans are lucky enough to be able to learn and practice. Of course, there are Hollywood parties and endless distractions if we prefer.