EVAM ME SUTAM

The Way I hear tell
the story goes:

EKAṂ SAMAYAṂ

Once Upon a Time

(All the good old Suttas - Hear/Tells - begin this way)

A Very Long Time Ago

(Around 2600 years ago; 600 B.C.)

In the Kingdom of the A-Y-Y-A

(The ancient Kosala and Magadha
in the territory now known as
Nepal and North India)

A Great Teacher came Revisiting.

There, renouncing the great wealth of his family;
giving up his wife and child
(whom he subsequently brought to the highest degree
of accomplishment in his system);
he entered on a period of fierce austerities.

Later he gave this up too, saying:

"If awakening were to be got by self-torture,
I would have got it that way,
for no one ever underwent greater austerities than I.

There were times when I lived
on one grain of rice every two weeks.

I got so that all my hair fell out.

When I got up to pee,
I was so weak I fell flat on my face.

When I went to grab my stomach,
it was my backbone I grabbed,
when I went to grab my backbone,
it was my stomach I grabbed,
for the one clove to the other."

Thereafter he adopted the life of a wandering beggar,
content with the clothes on his back
and his beggars bowl.

It was almost immediately after he gave up his austerities
that he attained Buddhahood (Awakening),
and thereafter he wandered from place to place
gathering an enormous following (in the millions)
teaching the Way (MAGGA) he had discovered
to overcome the pain associated with life.

The way of living he described as:

"Beating the drum of deathlessness
in a world gone blind."

"BHIKKHUS!"

he would say - Beggars!

"Pay attention!
Give ear!
I will speak!"

... and "Bhante!"
the beggars would respond = right you are!

And then they would fall
absolutely quiet ...
nobody would even dare to cough.

(When you meet 'Monks' today, the proper
form of address is still "BHANTE'.)

"These two extremes should be avoided, beggars,
by a beggar looking for his wishes to come true:

The Path down hedonistic self-indulgence, and
the path down self-torture."

(Freud would say Id and Super Ego)

"Avoiding those two extremes, come up
The MAJJHIMA Path."

MAJJHIMA - Middle, Magic

But first ...

MAHA-YANA, THERA-VADA, or what?

Originally Gotama never called himself 'The Buddha', the teaching was called DHAMMA-VINAYA (The Teaching and The Discipline), and the followers who renounced the househood life (BHIKKHUS) were called SAMANAS (Shaman; either SIKKHAS, Seekers, or ASIKKHAS, not seek'n (because they had already found)). The whole system, as well as the language used to teach it was called PALI; The Line, or Past Lip, what we would call the Lingo.

Different schools and their different names devolved out of the fact that at the beginning level the teaching is so fundamental that it easily adapts to any culture into which it is introduced, while at the upper level it is so difficult to grasp that it leads to all the pitfalls of self deception. That is, every school thinks it is the one and only school that has it right.

Japanese Buddhism, or ZEN Buddhism (ZEN from the Chinese CHAN from the PALI JHĀNA which is Latin Nosco, English gnorant which is one who isn't ignorant, that is, one who is a man of knowledge) is Buddhism grafted to Shinto.

Chinese Buddhism is Buddhism grafted to TAO and Confucianism.

Tibetan Buddhism is Buddhism grafted to Bohn.

These three are the principle schools of MAHA-YANA Buddhism.

The Buddhism of Viet Nam, Burma, Thailand, Sri Lanka, and to a certain extent in India and Nepal is the Buddhism known as THERA-VADA (The Way of the Elders).

At the most obvious level the difference between the two major schools has to do with their points of reference. The MAHA-YANA schools rely heavily on local and recent commentary, the THERA-VADA schools rely heavily on ancient commentary and the collection of PALI SUTTAS which is essentially unchanged since the time of GOTAMA.

Great Teachers emerge from all schools and point to the differences as being matters of approach. The MAHA-YANA (Great Vehicle) approach is to focus on KARUṆĀ, (Compassion), understanding that this is most accessible to the majority and that the exceptional will delve deeper on their own power. The THERA-VADA approach is to focus on attainment, understanding that those who fall short will spread abroad the teaching of KARUṆĀ.

What follows is a bare-bones course
using an American English rendering of the original PALI.

It begins assuming no knowledge,
goes on step-wise skipping no essential idea,
and winds up in the traditional way ...
deep enough that the wise
might avoid the pitfalls of self-deception
if they heed the Buddha's first and last word:

APPAMĀDA

A = Don't
P-Pa = Sputter
MADA = Fat or Madness

That is: DON'T BE CARELESS!

In the case of the first case
we have the case
of the
untamed, untrained, uneducated
common man.

Untamed, untrained, uneducated
in the manners, skills, lore,
discipline, craft, teaching,
he thinks:

"Oh woe! Here I am, bound up
downbound
up-end down
in this world
of birth, sickness, aging and death,
subject to grief and lamentation
pain and misery,
and despair!

Maybe there is some way out
of all this Pain."

In that case:

Let him draw near.
Let him listen up.
Let him remember what he hears.
Let him meditate on what he remembers.
Let him test the truth of what he has meditated on.
Let him evaluate the results of what he tests.
Let him take a trusting stance on what he has evaluated.
And Let him continue on This Way
until he has attained the final goal.

"I will teach you, beggars,
about the world!

Do you see, beggars, this bit of
excrementia I have picked up on the
end of my nail?

I offer you a taste.

Do you see that even this tiny bit
of such a thing is considered to be
disgusting?

In the same way, beggars,
I do not recommend
living in the world
for even so short a time
as it takes
to snap the fingers.

SIKKHAPĀDA

The Seeker's Path

Chapter I

DĀNA

Giving

The KAPPA (Fit-and-Proper) way of offering a gift:

"Let the Good Sir accept
... whatever ...
from me
as a service to me."

The system is based on KAMMA (Skt. Karma) (Eng. Stuff-Making) which is approximately the Golden Rule or the law of physics that states that for every action there is a reaction except that the result is greatly magnified (not just one-for-one or equal and opposite) and includes as actions: thought and speech.

Be a soft touch. Easy. One to ask a favor of.

Live the Household Life free from the stingy grip of greed.

GIVE TO: Self, Mate, Children, Relatives, workers, friends, teachers, and to Beggars and Sorcerers of Good Moral Habit.

Don't let it show up in your hand-outs if you know the difference between one sort of beggar and another.

The 4 basics for making friends:
1. Gifts;
2. Kind Words;
3. Usefulness;
4. Equal treatment to all according to the same standard.

Be open handed. Free handed. A Master of the Gift.

GIVE the Essential: Food (ĀHĀRA, Food — I (ĀH) HAve it (HĀR) All (A)); Clothing; Medicine; Shelter.

In so far as there is Kamma (good rebound from good deed) these are the things one needs rebounding back to one should there ever come a time when you're down and out, fall'n on hard times, hit bottom, or find yourself reborn as what you deserve.

GIVE Good Things; Clean Things; with your own hand; at the right time: To one arriving, to one departing, to one in need; First Fruit of Orchard or Garden; With a Happy Heart; with no Regrets; Believing in the rich fruition of good deeds

And Share with Fellow Seekers Right Down to the Bottom of the Bowl.

SĪLA - As ye sow, so shall ye reap - Ethical Culture

"Telling lies, beggars, if made an habitual practice, brings one to Hell, of trifling consequence is the fact that it leads to insanity in the here and now.

Wherefore beggars, train yourselves this way:
'We will not deliberately say that which is not true,
even in jest,
not even for life's sake.'"

The Acts of an Individual take place through 3 modes:

1. Imagining - Picturing, dreaming up.

2. Word-thought and Speech - First you mutter to yourself and then, we shudder to think of it, you utter speech.

3. Bodily Deeds - Extend arm if folded; fold arm back.

Train yourself to abstain from Intentional Harm to Any Living Thing;

Train yourself to abstain from Intentional untrue talk, hurtful talk, useless talk;

Train yourself to abstain from taking the ungiven things of others;

In your imaginings, word-thought and speech and bodily deeds -

However it applies:
No violent fantasies, imagining theft, thinking up lies or curses, no covetous or threatening speech, no deceitful signifying with the body ...

Cover Your Bets

The two-sided, safe position
in the matter of whether there is or is not ...

A good rebounding consequence from good deeds
A bad rebounding consequence from bad deeds
Heaven and Hell
Mother and Father
Rebrith according to one's deeds
God, Gods, and Evil Ones
Seers who have seen for themselves

... is to conform one's actions to the ways indicated by the position that 'there is'.

This way, if there is, one has made one's self safe; if there is not, then even in the here and now the wise see that one has adopted the two-sided position. On the other hand, to say that 'There is not.' when one does not know, is to say that one does know what one does not know, which is to speak an intentional untruth, which the wise see is unwise even in the here and now.

HOW TO JUDGE FROM PERSONAL EXPERIENCE

Do not do or not-do a thing

because it is the law of the land
the word of the elders
the pronouncement of some authority
because hear-say say so
because it is traditional
  "The custom of my people."
because it is written in some book
because it is the conclusion reached after thinking over reasons ... a logical inference ...or because it appeals to your mind

But do or don't do deeds after careful consideration of your own personal experience before, during, and after:

If Good Conditions Increase and Bad Conditions decrease, either in yourself or in the situation or in both, then that thing is OK to do.

If Good Conditions decrease and Bad Conditions increase, then don't do that thing, even if it meas you have to get up and go without saying goodbye.

For Good Conditions use the absence of Bad Conditions, for Bad Conditions use objective criteria (Not the way it feels): Lies, Theft, Harm, Lust, Anger, Confusion, Greed, Stupidity, Involvement, Bias, Prejudice, Not minding your own business, Fear, carelessness, pride ...

It is through having dealings with a man that his character is to be known.

It is through being in continuous association with a man that his consistency is to be known.

It is in times of adversity that a man's strengths are to be know

It is through conversing with a man that his wisdom is to be known

... and then only after a long time,
not by a passing thought,
or no thought at all,
and by a wise man, not a fool.

Bad Company

"Beggars! I see no other single thing more condusive to increasing bad conditions and decreasing good conditions as keeping Bad Company."

Chapter III

JAGARIANUYOGA

Self Discipline

These 4 should not be dealt with carelessly simply because they are young:

A Crown-Prince
A Poisonous Snake
A Fire
A Sorcerer's Apprentice

Guard the Gates to the Realm of the Senses.

Aware and Awake to the Watch
Hep to the Devious ways of the Mind
Courageous
  Warded
    Alert
       And On Guard.

Aware of Perceiving a
  Visible Object
    Sound
      Scent
        Taste
          Touch or
              Idea

Wary of Interest In Either General Appearance Or Detail

Aware that because of Interest
Liking and Disliking
(Low, Biased, Unskillful Conditions)
Gain Entry
or Increase.

The Vigilant Wake

During the day,
pace back and forth and sit.
clearing the mind of distracting mental state

During the day,
pace back and forth and sit,
clearing the mind of distracting mental state

During the MAJJHIMA watch,
lie down on the right side,
in the lion posture,
foot resting on foot,
Satisfied,
Clearly conscious,
Reflecting on the thought
of getting up again.

During the last watch,
after rising,
pace back and forth and sit,
clearing the mind of distracting mental states

As by day, so by night,
As by night, so by day
thus he cultivates his mind to brilliance.

Moderate Eating

Take food reflecting carefully
At one sitting,
After sun-up/before noon.

Not for the pleasure of tasting
Not from the habit of eating
Not for physical beauty
Not as a distraction

But just sufficient
to maintain the body
to bring hunger pains to an end
to continue on a little farther in this way

Keeping in mind the thought:

'By this method I will bring to an end the cravings set going by past indulgences and will set going no new cravings; and there will be for me both subsistence and living blamelessly.'

Be Content with Little

Be set on little
Busied in little
Frugal
Well content with life's necessities

Taking food in little, be no slave to the belly
Slothful in little, be APPAMADA
Be little in talk, make a limit to talk, take heed of, enter into, and stand fast in the limiting of talk

A beggar, beggars, is content with little. Clothing enough to protect the body and food enough to carry on.

Like a bird on the wing, that takes only it's feathers with him as he fly, so a beggar takes his bowl and robes and goeth whithersoever he will.

UNDER NO CIRCUMSTANCES DOES A BEGGAR IN THE SYSTEM OF THE AYYA TAKE GOLD OR SILVER (THAT IS, MONEY, MULA - THE ROOT)

Chapter IV

BRAHMA VIHARAS

Godly Abidings

METTA

To be friendly, to be fat, amity, active interest in others, desire to bring welfare and good to one's fellow man.

Say: "O,O,O May all beings feel friendly vibrations".

KARUNA

To care, simpatico, to make crying, weeping, lamentation, uplifted, lofty, exalted, overflowing with joy; pity, compassion, mercifulness.

Say: "O,O,O, May all beings feel sympathetic vibrations".

MUDITA

Empathy, non-envy, soft-hearted joy at the happiness of others, disinterested interest in the interest of others, benevolence.

Say: "O,O,O May all beings feel happiness at the happinesses of others".

UPEKKHĀ

Say: "O,O,O May all beings know objective detachment".

First Expansion: Take each of the above and project them out in all directions: East, Southeast, South, Southwest, West, Northwest, North, Northeast ... above and below.

Second Expansion: May all beings ... whether they walk on two legs, four legs, many legs, or slither over the ground, or burrow beneith the ground, or swim or fly, visible or invisible, may they all ...

Use your picture imagining faculty

SOTAPATTIPADA

The Stream-hopper's Path

By concentrating on certain concepts (here arranged by number of ideas contained in the concept), by examining them in their deepest and broadest sense, by becoming thoroughly disenchanted with them, by becoming completely free from them, one is able to reach the highest form of freedom, detachment, NIBBĀNA (Skt. Nirvana) ... that is, after attaining a high degree of devine madness ...

Any one of the following will do:

1. The First Lesson

ĀHĀRA
FOOD

All beings
Live On
On Food

The 4 Foods:

Material Food
Sense Stimulation
Intentions
Re-knowing-knowledge = knowledge of knowing

The Food Giver
Both Gives and Gets
Life, Beauty, Ease, Energy and
Strength of Wits

The well-trained thoroughbred when he sees food placed before him thinks: "What task, I wonder, will The Teacher set for me today?"

2. The Second Lesson

NĀMA/RŪPA

NAME/SHAPE

There is Name and there is Shape

It is only in so far as there is identification with re-knowing-knowledge of names and shapes that there is that which is called existence as an individual.

The Third Lesson

TINI VEDANĀ

THE THREE SENSATIONS

Pleasant,
Unpleasant, and
Not-unpleasant-but-not-pleasant.

Sensations are of 2 classes:
Worldly and connected to giving up; and of 6 varieties: of the eye, ear, nose, tongue, body, and mind.

Having attained or remembering the attainment of a sense experience one feels a worldly sweet sensation. (Here, whether or not what is felt is felt as pleasant, the fact of feeling at all is held to be 'sweet' by the world.)

Having attained or remembering the attainment of a sense experience and remembering that such a thing is changeable, impermanent, one feels a sweet sensation connected to giving up.

Not attaining or remembering the non-attainment of a sense experience one feels a worldly painful sensation.

Not attaining or remembering the non-attainment of a sense experience and remembering that such a thing is changeable, impermanent one longs for the unattained NIBBĀNA and thereby feels a painful sensation connectded to giving up.

Not seeing freedom in freedom one experiences indifferent sense experience connectded with the world.

Seeing freedom in freedom one experiences NIBBĀNA not connected with anything at all in the world.

4. The Fourth Lesson

THE CATTARI ARIYASACCANI

The four truths of the aristocrat.

Better known here as 'The Four Noble Truths'.

1. Things as they relly are are DUKKHA (Painful)

Birth is DUKKHA
Old Age is DUKKHA
Death is DUKKHA
Grief and Lamentation are DUKKHA
Pain and Misery are DUKKHA
Despair is DUKKHA
Not getting what is wished for is DUKKHA
Getting what is not wished for is DUKKHA
In a Word: This Entire Five-Dimensional Stockpiled (... um ... compost) pile is a Heap of Flaming DUKKHA

2. The propagation of the ... um ... species is TAṆHĀ: Thirst. Pain arises in conjunction with thirst.

3. To cut the ... um ... crop, NIRODHA, de-construct de obstruction: The eradication of DUKKHA is the NIRODHA of TAṆHĀ. The end of pain is got through the ending of thirst.

4. This is The Way, (the MAGGA): Consummate View, Consummate Principles, Consummate Talk, Consummate Works, Consummate Lifestyle, Consummate Self-control, Consummate Mind, Consummate Get'n High, Consummate Vision and Consummate Detachment

5. The Fifth Lesson

THE PANCA KHANDHA

The Five-Dimensional Stockpiled (not to mention that it's a) Pile-a

The five factors fueling existence:

1. RŪPA: Shape, form, matter, entities, the having become a thingness of a thing, including sounds, ideas ...

2. VEDANĀ: Sensation, Sense Experience, Experience

3. SANNA: Once-knowing, Perception

4. SAṄKHĀRA: Own-making, the making of one's own world by identification with the intent to create experience for the self by way of acts of thought, word and deed and the resulting identified-with experience.

VINNANA: Re-knowing-knowing, re-knowing-knowledge, self-awareness

It is by dwelling on these 5 that one formulates intent to experience (sankhara) and starts down the path to aging and death.

"To this extent only is there birth, aging, death,
disappearance and reappearance -
to this extent is there verbal expression -
to this extent is there getting to the root -
to this extent is there knowing -
to this extent is there scope
for discriminating and drawing distinctions -
to this extent is there this run'n-round
showing up as some sort of being 'this'
at some place of being 'at' -
that is to say:
only just as far as named-form with re-knowing-knowledge."

---

Whatever RŪPA one perceives
Material or Immaterial
Beautiful or Ugly
Pleasing or Unpleasant
High or Low
All that should be seen as it really is as:

This is not me
This is not mine
I am not a part of this
This is not a part of me.

Only rūpa?

Rūpa and Vedanā and Saññā and Saṅkhāra and Viññāṇa.

6. The Sixth Lesson

THE SAḶĀYATANA

The Six Realms
The Realm of the Senses

This, beggars is The All.

Any beggar, beggars, who came along saying: 'Rejecting this All, I will teach you another all.' Would not be able to do so, and furthermore he would find himself over the Abyss.

How come?

Because to Point to another All outside this All, would be beyond his scope, that's How come.

The All, Beggars, is in Flames!
Inflamed with what?
Inflamed with the Flames of Lust
Inflamed with the Flames of Anger
Inflamed with the Flames of Blindness
Inflamed with the Flames of Existence
Inflamed with the Flames of Birth
Inflamed with the Flames of Old Age and Death
Grief and Lamentation
Pain and Misery
and
Despair

7. The Seventh Lesson

THE SATTA SAMBOJJHANGĀ

The Seven Dimensions of Self-Awakening

1. SATI: Development of the Mind, Minding, Memory

2. DHAMMA-VICAYA: Researching the nature of things; researching the Dhamma (the Teaching: which is the teaching of the nature of things)

VIRIYA: The science of generating energy

PĪTI: The science of generating entheusiasm, healthy excitement.

PASSADHI: Cultivating impassivity, not being susceptible of pain or suffering, showing no emotion, calm, equanimity.

SAMĀDHI: Get'n High, attaining Serenity.

UPEKKHĀ: Detachment. Becoming detached. To be able, once at the top, seeing it all, to let it all go.

8. The Eighth Lesson

The Eight Worldly Things

1. Labour, Gain

2. No Work No Gain

3. Yes Sir! Whatever you say, Sir. Respect.

4. No Respect.

5. Flattery

6. N'Inda, Not Indian, A Bad Indian, Blame

7. Sweet, Pleasant sensation

8. Say: 'Du-du, Uk, Ukky, Painful K-kha' Pain: also translated: Suffering, Anxiety, Stress, Angst, unsatisfactoryness.

"Dangerous, beggars are Gains, Favors, and Flattery; a Bitter Harsh obstacle in the way of uttermost safety. Wherefore, Beggars, when Gains, Favours, and Flattery come to you, put them away, don't let them take lasting hold on your heart."

9. The Ninth Lesson

THE NAVA SATTAVASA

The Nine Modes of Being

1. There are beings out ther with differing minds and differing appearances.

2. There are beings out there with many bodies but they are all of one mind.

3. There are beings cloaked in one form, but who are of many minds.

4. There are beings cloaked in one form and who are one in mind.

5. There are beings cloaked ... in what? ... Oh yes! I nearly forgot! In absent mindedness.

6. There are beggars above seeing the Materialism and sensuality in the world, who cloak themselves in AKASA: Not one thing.

7. There are beggars who, rising above Not One Thing, cloak themselves in limitless VIÑÑĀṆA: Re-knowing-knowledge, Awareness of knowing

8. There are beggars that are above limitless re-knowing-knowledge who cloak themselves in the sphere where there is no thing to be had.

9. There are beggars way beyond the sphere where there is no thing to be had who are removed from even being aware that they are where they are not even aware of one sphere where they are aware that they are there. The sphere of neither- perception-nor-non-perception.

10. The Tenth Lesson

DASANGHI SAMMANAGATO ARAHATI PAVUCCATI

Any beggar with ten fingers
could declare himself a Master

What ten?

The A-Y-Y-A Eightfold Ten, that's what ten.

And what are the A-Y-Y-A Eightfold Ten?

 

1. SAMMĀ DIṬṬHI: Consummate View or Working Hypothesis

Things as they really are are DUKKHA (Painful)

Birth is DUKKHA
Old Age is DUKKHA
Death is DUKKHA
Grief and Lamentation are DUKKHA
Pain and Misery are DUKKHA
Despair is DUKKHA
Not getting what is wished for is DUKKHA
Getting what is not wished for is DUKKHA
In a Word: This Entire Five-Dimensional Stockpiled (... um ... compost) pile is a Heap of Flaming DUKKHA

2. The propagation of the ... um ... species is TAṆHĀ: Thirst. Pain arises in conjunction with Thirst.

3. To cut the ... um ... crop, NIRODHA, de-construct the obstruction: The eradication of DUKKHA is the NIRODHA of TAṆHĀ.

4. This is The Way, (the MAGGA): Consummate View, Consummate Principles, Consummate Talk, Consummate Works, Consummate Lifestyle, Consummate Self-control, Consummate Mind, Consummate Get'n High, Consummate Vision and Consummate Detachment

2. SAMMĀ SANKAPPA: Consummate Principles

1. Giving up, renunciation

2. No Tears, No Mental Cruelty

3. Be Harmless, No intentional Harm, no intentional injury to living things

3. SAMMĀ VĀCĀ: Consummate Talk

No intentional untrue talk, cruel talk, slander, harsh talk, useless talk

4. SAMMĀ KAMMANTA: Consummate Works

KAMMA: Karma, Intentional Deeds

MANTA: Mantry, Magic Charms

KAMMANTA: Commerce, Work. No intentional harm to living beings, taking other people's things, low deeds for pleasure's sake in any of your works.

5. SAMMĀ ĀJĪVA: Consummate Lifestyle

When one dumps what one sees is a low element of one's lifestyle, what remains is Consummate Lifestyle. Consummate lifestyle is the style or process.

6. SAMMĀ VĀYĀMA: Consummate Reign, Self Control, Effort.

Strive, make an effort, exert energy and endeavour to
refrain from low ways not yet in the here and now
restrain low ways that are in the here and now
retain high ways that are in the here and now, and
obtain high ways not yet in the here and now

7. SAMMĀ SATI: Consummate Mind, Minding, Memory

Remember to live in a body, in sense experience, in mental states and in the Dhamma
Seeing bodies, sense experience, mental states and the Dhamma
as they really are.
Seeing how they come to be.
Seeing how they burn out.
Living above it all.
Careful watchful and diligent (APPAMADA).
SATISFIED
Reviewing and calming down.
Overcoming any thirst that may appear.
Downbound to nothing at all in the world.

8. SAMMĀ SAMĀDHI: Consummate Get'n High, Serenity

1. Get High on the appreciation of the peace and calm of solitude.

2. Get High on Get'n High.

3. Get High with ease, on the sweet sensations of ease.

4. Get High off the all-round clean clear through bright shiny radiance of detachment

9. SAMMĀ VIJJĀ: Consummate Vision

See
Downbound Confounded Rebounding Conjuration

Downbound blindness rebounds bound up in confounding (own-making SAṄKHĀRA: The construction of your own world by identification with the intent to create experience for yourself through acts of thought, word, and deed and the resulting identified-with world).

Downbound confounding rebounds bound up in re-knowing-knowledge (VIÑÑĀṆA)

Downbound re-knowing-knowledge rebounds bound up in named forms, phe-nomena (NĀMA/RŪPA) things and their identifications.

Downbound named forms rebound bound up in re-knowing-knowledge of named forms.

Downbound re-knowing-knowledge of named forms rebounds bound up in the six-realms of sense (SAḶĀYATANA)

Downbound to the six realms of sense the rebound is being bound up in contact, touch (PHASSA)

Downbound contact rebounds bound up in sense experience (VEDANĀ).

Downbound sense experience rebounds bound up in thirst (TAṆHĀ): Thirst for pleasure; thirst for living; thirst for re-living, un-living, and more living.

Downbound thirst rebounds bound up in the pondering that is the fuel for further existence (UPĀDĀNA).

Downbound fuel for further existence rebounds bound up in existence (BHAVA) as some sort of being in some place of being.

Downbound existence rebounds bound up in birth (JĀTI) (the leap)

Downbound birth rebounds bound up in JARĀMARAṆAA:

OLD AGE, SICKNESS and DEATH
GRIEF and LAMENTATION
PAIN and MISERY
and
DESPAIR

But

Cut down blindness cuts down confounding
Cut down confounding cuts down re-knowing-kowledge
cut down re-knowing-knowledge cuts down phenomena
cut down phenomena cuts down further re-knowing-knowledge of phenomena
cut down re-knowing-knowledge cuts down the realm of the senses
cutting down the realm of the senses cuts down contact
cut down contact cuts down sense experience
cut down sense experience cuts down thirst
cut down thirst cuts down fueling existence
cut down fueling existence cuts down existence
cut down existence cuts down birth
cut down birth
cuts down OLD AGE, SICKNESS and DEATH
GRIEF and LAMENTATION
PAIN and MISERY
and
DESPAIR

10. SAMMĀ UPEKKHĀ: Consummate Detachment

IN FREEDOM
SEE FREEDOM

and

IN FREEDOM
SEEING FREEDOM

KNOW:

'This is it!
This is the culmination!
That is, the calming of all own-making,
the resolution of all involvements,
the withering away of thirst,
dispassion,
extinction,
Nibbana.'

This is Freedom!
Birth has been left behind
Done is Duty's doing
The best life has been lived
Ain't no hither
Ain't no yonder
No more it'n-n-at'n Me!

The connecting link between Buddhism and Hinduism, Judaism, Christianity, and Islam is the idea in back of the Golden Rule.

What separates the various groups is the interpretation of this principle or law.

Buddhism teaches that the acts which cause rebounding consequences to the actor are those which are intentionally done through Mind, Speech, and Bodily Action.

It is held that acts of Mind are the most powerful in effect, those of speech less so, those of body even less so.

It is held that it is not that every action produces an equal and opposite reaction, for if that were the case there would be no escape from KAMMA by the modification of behavior (This is the Buddhist goal, as distinct from, for example, Christianity, where the goal is to produce such good KAMMA as to effect rebirth in a heavenly condition of re-knowing-knowledge).

It is held that the reaction consequent upon an action is in accordance with the intent of the actor in terms of the sensation he intended to create: pain, pleasure or escape from kamma. It is held that the reaction consequent upon an action depends on the power of the doer, the deed, and the power of the receiver of the action. In the same way as the rebound of a rubber ball thrown by a strong man against a brick wall is not the same as the rebound of a wet rag thrown by a weak man against a wet blanket.

It is held that the power of individuals depends on their clarity of mind, that clarity of mind is a function of detachment.

It is held that the power of the deed itself is in proportion to it's usefulness in attaining detachment.

There are dark deeds with dark results, light deeds with light results, mixed dark and light deeds with mixed results and deeds that are neither dark nor light, intending to end kamma which result in ending kamma.

The 10 Fundamental Attachments

SAṄYOJANA

Yokes to Selfhood

1. SAKKĀYADITTHI: Holding the view that any one way of seeing the self is the one true way and that all other ways are false

2. VICIKICCHĀ: Doubts.

Is there Kamma?
Is there a good rebound from good deeds, a bad rebound from bad deeds, an escape from kamma?
Are there heavens and hells?
Is there really a mother and father?
Is there rebirth according to one's deeds?
Is there a God, gods and Evil Ones?
Are there seers who have seen for themselves and who can teach others?

3. SĪLABBATAPĀRAMĀSO: Attachment to the belief that ritual, good deeds, ceremony, or moral habit will bring an end to pain and suffering (DUKKHA) or will free one from the effects of Kamma.

4. KĀMACCHANDO: Pleasure-mooning, Wanting, Wishing for pleasure, Greed, Lust, wanting to give pleasure, seeking one's own good.

5. VYĀPĀDO: Going via the not-path. Deviance: wrath, malevolence.

6. RŪPARĀGO: Materialism, the rage or lust for things with shape or form; the eye and sights, the ear and sounds, the nose and scents, the body and touch.

7. ARŪPARĀGO: Attachment to the incorporal ... ideas ... NIBBĀNA

8. MĀNO: Pride: of birth, family, wealth, health, youth, life, accomplishment in this system.

9. UDDHACCAN: Fear and trembling; Agitation, Worry, Flurry, Anxiety.

10. AVIJJĀ: Blindness. Not seeing. Having no vision. Not seeing things the way they really are, how they come to be, how they pass away and how they can be made not to arise again.

Degrees of Accomplishment
in the
Science of Awakening

1. SOTAPATTI: Stream-hopping, stream-winning. One who has seen the stream and has begun the process of emerging from it. He has broken through the first three of the SAṄYOJANAS. These are the things which are capable of yoking one to rebirth in hellish states, and conversely, being detached from these three prevents forever thereafter the possibility of rebirth in hellish states, as an animal, or as a daemon or ghost. Additionally, the nature of the vision developed to break through these attachments is such as will after a time, eat through all the other attachments - so it is said that one who has got this far is assured of attaining utter Detachment, UPEKKHĀ, NIBBĀNA.

2. SAKADAGAMI: The just 'one more time'-er. This is a Sotapatti who has gone a long way towards breaking through the fourth and fifth SAṄYOJANA.

3. ANAGAMI: The 'No-turning-back'er' or 'The Non-returner' or the 'Never again-er'. One who has broken or will break at death of the body, or before rebirth in a new existence, or shortly after rebirth in a new existence the first five SAṄYOJANA and who will therefore attain Arahantship at death, or before rebirth in a new body, or shortly after rebirth in a new existence, or who will, in any case go from higher to higher until reaching the ĀKIÑCAÑÑĀ realm where he will attain Arahantship.

4. ARAHATTA: Usually left untranslated, it means The Aristocrat, or the Worthy. One who has broken through all 10 Attachments while in the present body.

Five things are impossible for an Arahant:

1. Telling an intentional lie
2. Intentionally killing a living creature
3. Theft
4. Sexual intercourse
5. Saving up for future enjoyment of sense pleasures.

The four degrees are further sub-divided into two according as to whether one is approaching that degree or is enjoying the fruit of having accomplished it. These eight degrees are what is called 'The Great Sangha': the brotherhood.

Final Word

Gotama died after about fourty years of teaching, at about 80 years of age. He left his disciples with these last words:

DON'T BE CARELESS!
ATTAIN YOUR PURPOSE!

Appendix

Frequently Heard Questions

Q: Can I kill my cockroaches ... tell white lies ... steal paperclips from the office?

A: No one acting in accordance with the precepts of Buddhism is dictating to anyone what they may or may not do. Ethical conduct for a Buddhist is a matter of training in one's own self-interest in that as one intentionally acts, so one experiences the consequences of those actions.

Q: Can one be a Buddhist and a Christian (or x or y) too?

A: Not really. One is well advised to behave as though there is a God, Devil, Etc. Those who believe there is are not disputed-with by the Buddhist doctrine. Those that know there is know what they know. The problems begin when a person of any belief claims for his belief that it alone is the one true belief and that all other beliefs are false.

If the principle of renunciation were held to be the highest Christian principle, for example, there is a strong convergence of the two systems, but that understanding of Christianity does not square with it's other doctrine: the belief that salvation is found in rebirth in heaven with God, and that belief does not square with the science of awakening which is Buddhism. The Buddhist understanding is that there is no existing thing which does not come to an end and that applies to heaven and God as well.

On the other hand, up to a point, few religions (or political systems) find anything to dispute with in Buddhism. It is in regard to the final goal that there is divergence. The Buddhist proposition is that while not denying the possibility of the outcomes of other systems (such as rebirth in Heaven), to claim that any outcome involving 'existing' of necessity involves Time, which has a beginning, a middle, and and End and is therefore only a temporary solution. The Buddhist aim is toward a Timeless solution.

For a Buddhist who has got the point of the system, there is no other system or teacher that will satisfy.

Q: Are Buddhists required to be Vegetarians?

A: No. This was the subject of a big dispute in the Buddha's lifetime (and is still hotly debated by ignorant Buddhist advocates of vegetarianism). The Buddha pointed out that there was no bad KAMMA connected to eating flesh if it satisfied the threes:

That the flesh in question was 1. Not seen, 2. not heard, 3. not suspected to have been from an animal killed
1. Specifically for one
2. By one
3. Upon request by one.

There is no bad KAMMA from buying meat killed on speculation by the butcher such as is found in a meat market.

On the other hand one may be a vegetarian if one wishes. If one wishes to become a vegetarian in order to diminish demand for meat and by that spare the lives of animals, this is a good deed and will have a good result. The important thing in dealing with this issue is to separate the ideas of good deeds and bad deeds. It is not a Buddhist principle that abstaining from good deeds is a bad deed. If that were the case there could be no escape from KAMMA.

There is no 'consequential kamma' in the notion of kamma, that is there is no bad deed from eating allowable flesh under the notion that it contributes to demand. That a butcher responds to perceived or inferred demand is his kamma alone.

Q: Why do Monks shave their heads?

A: Cleanliness, especially in the rough conditions of a beggar, and as a symbol of giving up worldly ambitions, especially the sexual attraction of hair.

Q: Why do Monks wear saffron robes?

A: It was the traditional color of the lowest class (who made old cloth more pleasant looking by coloring it with inexpensive dye); and because it produces an after-image which is very powerful magic.

Q: What about drugs?

A: For the Buddhist there is no way to distinguish between a drug and a food or medicine. The problem for them all is the same: Does the individual using it find Good Conditions decreasing and Bad Conditions increasing? If so it should be dropped.

On the other hand, if the individual using it finds that Good Conditions Increase and Bad Conditions Decrease, then, bearing in mind that things change, it can be used again.

A Man in pain, is held to be foolish, for example, not to take a pain killer that can be honestly got. On the other hand, a man who wastes his material wealth for pleasure's sake is held to be a fool.

But a man who had wasted his material wealth on procuring a pleasure-stimulating drug would not be held to be a criminal until he crossed the line and stole or lied in a way that cheated others out of their wealth or possessions, or in any way harmed others in order to continue the habit.