Shakyamuni Buddha and Buddhism

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So the price maker thought the horse dealer was satisfied with his cup of rice. He arranged for another meeting with the king, as the merchant was departing for his own country. The merchant reported back to the old price maker, and they went together to see the king. All the king's ministers and his full court were in the royal meeting hall. The horse merchant said to the king, "My lord, I understand that in this your country, my whole herd of 500 horses is worth one cup of rice. Before I leave for home, I want to know the value of one cup of rice in your country." The king turned to his loyal price maker and said, "What is the value of one cup of rice?" The foolish price maker, in order to please the king, had previously priced the herd of horses at one cup of rice. Now, after receiving a bribe from the horse dealer, he wanted to please him too. So he replied to the king, in his most dignified manner, "Your worship, one cup of rice is worth the city of Benares, including even your own harem, as well as all the suburbs of the city. In other words, it is worth the whole kingdom of Benares!" On hearing this, the royal ministers and wise men in the assembly hall started to roar with laughter, slapping their sides with their hands. When they calmed down a little, they said, "Earlier we heard that the kingdom was priceless. Now we hear that all Benares, with its palaces and mansions, is worth only a cup of rice! The decision of the Royal Price Maker is so strange! Where did your highness find such a man? He is good only for pleasing a king such as you, not for making fair prices for a merchant who sells his horses from country to country." Hearing the laughter of his whole court, and the words of his ministers and advisers, the king was ashamed. So he brought back his former price maker to his official position. He agreed to a new fair price for the herd of horses, as set by the honest price maker. Having learned a lesson, the king and his kingdom lived justly and prospered.
The moral is: A fool in high office can bring shame even to a king.

The Price Maker [Foolishness] Long ago and far away, their was a king who ruled in Benares, in northern India. One of his ministers was called the Royal Price Maker, and he was a very honest man. His job was to set a fair price for anything the king wanted to buy or sell. On some occasions, the king did not like his price making. He did not get as big a profit as he wanted. He did not want to pay so much when he bought, or sell for what he thought was not enough. So he decided to change the price maker. One day he saw a nice looking young man and he thought, "This fellow will be good for my price making position." So he dismissed his former honest price maker, and appointed this man to be the new one. The man thought, "I must make the king happy by buying at very low prices and selling at very high prices." So he made the prices ridiculous, without caring at all what anything was worth. This gained the greedy king a lot of money, and made him very happy. Meanwhile, all the others who dealt with the new price maker, including the king's other ministers and ordinary people, became very unhappy. Then one day a horse merchant arrived in Benares with 500 horses to sell. There were stallions, mares and colts. The king invited the merchant to the palace, and called upon his Royal Price Maker to set a price for all 500 horses. Thinking only of pleasing the king, he said, "The entire herd of horses is worth one cup of rice." So the king ordered that one cup of rice be paid to the horse dealer, and all the horses were taken to the royal stables. Of course the merchant was very upset, but he could do nothing at the moment. Later he heard about the former price maker, who had a reputation for being very fair and honest. So he approached him and told him what had happened. He wanted to hear his opinion, in order to get a proper price from the king. The former price maker said, "If you do as I say, the king will be convinced of the true value of the horses. Go back to the price maker and satisfy him with a valuable gift. Ask him to tell the value of one cup of rice, in the presence of the king. If he agrees, come and tell me. I will go with you to the king." Following this advice, the merchant went to the price maker and gave him a valuable gift. The gift made him very happy, so that he saw the value of pleasing the horse dealer. Then the merchant said to him, "I was very happy with your previous evaluation. Can you please convince the king of the value of one cup of rice?" The foolish price maker said, 'Why not? I will explain the worth of one cup of rice, even in the presence of the king."

Ceremonies and Funeral Rites for the Dead: The early Buddhists followed the Indian custom of burning the body at death. The Buddha’s body was cremated and this set the example for many Buddhists, even in the West. When someone is dying in a Buddhist home, monks come to comfort them by chanting verses to them, such as: "Even the gorgeous royal chariots wear out; and indeed this body too wears out. But the teaching of goodness does not age; and so Goodness makes that known to the good ones." After death, while the dead person is being prepared for the funeral fire, the monks continue to chant in order to help the dead one’s good energies to be released from their fading personality. The monks come with the family to the funeral. The family and all their friends give food and candles to the monks. Goodwill is created by these gifts and it is believed that the goodwill helps the lingering spirit of the dead person.In Tibet the day of death is thought of as highly important. It is believed that as soon as the death of the body has taken place, the personality goes into a state of trance for four days. During this time the person does not know they are dead. This period is called the First Bardo and during it Lamas (monks) saying special verses can reach the dead person. It is believed that towards the end of this time the dead person will see a brilliant light. If the radiance of the Clear Light does not terrify them, and they can welcome it, then the person will not be reborn. But most flee from the Light, which then fades. The person then becomes conscious that death has occurred. At this point the Second Bardo begins. The person sees all that they have ever done or thought passing in front of them. While they watch they feel they have a body but when they realize this is not so, they long to possess one again. Then comes the Third Bardo, which is the state of seeking another birth. All previous thoughts and actions direct the person to choose new parents, who will give them their next body.
Dying is easy... In Japan, a form of Mahayana Buddhism called Zen is practiced. Japanese Zen masters sometimes know when they are going to die. Once, master Hofaku called his monks together and said: "This last week my energy has been draining - no cause for worry. It is just that death is near." A monk asked: "You are about to die! What does it mean? We will go on living. And what does that mean?" "They are both the way of things," the master replied. "But how can I understand two such different states?" Hofaku answered: "When it rains it pours," and then calmly died.
Traditional Chinese Funeral Arrangements - Lineage: On the passing away of the father, the eldest son becomes the head of the family. If the eldest son passes away, his second brother does not assume leadership of the family. Leadership passes to the eldest son of the eldest son or the grandson of the father. He must assume the responsibilities and duties to the ancestors on behalf of the family.
Form of the Funeral Ceremony - There are two main traditions that are observed:
1. The funeral ceremony, which traditionally lasts over 49 days, the first seven days being the most important. Prayers are said every seven days for 49 days if the family can afford it. If the family is in poor circumstances, the period may be shortened to from 3 to 7 days. Usually, it is the responsibility of the daughters to bear the funeral expenses. The head of the family should be present for, at least the first and, possibly the second, prayer ceremony. The number of ceremonies conducted is dependent on the financial situation of the family. The head of the family should also be present for the burial or the cremation.
2. In the second tradition, the prayer ceremony is held every 10 days. The initial ceremony and three succeeding periods of ten days until the final burial or cremation.
After 100 days a final prayer ceremony is conducted, but such a ceremony is optional and not as important as the initial ceremonies.
In the Mahayana tradition of Buddhism, to which most Chinese Buddhists subscribe, it is believed that between death and rebirth there is an intermediate period - called Antarabhava in Sanskrit, or the Bardo in Tibetan. It is an important period which has an influence on the form that the rebirth shall take. If the family ensures that proper assistance in the form of prayer and remembrance ceremonies are duly performed, the departed is better able to take a favourable rebirth.
A Buddhist Meditation on Death: Meditations on death are a means of purifying the mind in order to gain a crucial revelation of the meaning and significance of life. As such, death meditations have been regarded as an indispensable element in a wide array of cultures: the Egyptian and Indian, the Chinese and Japanese, the Hellenic and Roman, the Hebrew and Islamic, in both their ancient and modern forms. Because of death's general unfathomableness and the dread and terror it inspires in most people, the conquest of death, or deathlessness, has a central place in the teachings of all religions. Unless this fear and terror is replaced by comfort and hope, a tranquil mind state is impossible. The unwillingess to think of death is itself a kind of death, for the poignancy of life is inseparable from the knowledge of its decay.Let us now focus on the meditation itself. Masters of old advise, "Stick the word death on your forehead and keep it there." In the beginning it is effective to harmonize the inhalations and exhalations with the soft vocalization of the word death. Later the word may be uttered only on the exhalation. One need not visualize the word itself, unless picturing it helps keep it in mind. The mind should be fully concentrated on the meaning of the word death; care should be taken to avoid a mechanical repetition of it.
Buddhism: Within the Buddhist faith customs may vary depending on culture and sects. There are however, a few traditional rituals in all Buddhist funeral services. They include chanting, incense burning and a memorial service. Historically, Buddhists have cremated their deceased, however burial is becoming more and more common with Chinese Buddhists. Those attending the funeral service are required to pay their condolences to the deceased and the family prior to the service at the funeral home. Wearing black or dark colours are not required. Wearing conservative clothing is the most appropriate, however, the colour red is frowned upon. If the funeral service takes place in the Temple, it is required to remove your footwear. During the funeral service a family member will initiate the service by offering a eulogy and present a life history about the deceased. Chanting sacred words will then take place. First a direct family member will ignite the incense and make a ritualistic offering. The family usually wears white because it is the colour for grieving, they will sit at the front of the room and accept condolences from those in attendance. When approaching the casket a simple bow is all that is required. After the funeral service interment will take place at a cemetery. The family will pay special tribute to the deceased after the first year anniversary and the third year anniversary, ending the official grieving period. The first memorial gathering will take place within the first 7 days after the funeral. Friends and family will gather either at the temple or a family members home to remember and commemorate the deceased. It is appropriate when attending memorial services to bring with you gifts of food, preferably vegetarian plates or donations made in the name of the deceased.

ANATHAPINDIKA, THE MAN OF WEALTH At this time there was Anathapindika, a man of unmeasured wealth, visiting Rajagaha. Being of a charitable disposition, he was called "the supporter of orphans and the friend of the poor." Hearing that the Buddha had come into the world and was stopping in the bamboo grove near the city, he set out on that very night to meet the Blessed One. And the Blessed One saw at once the sterling quality of Anathapindika's heart and greeted him with words of religious comfort. And they sat down together, and Anathapindika listened to the sweetness of the truth preached by the Blessed One. And the Buddha said: "The restless, busy nature of the world, this, I declare, is at the root of pain. Attain that composure of mind which is resting in the peace of immortality. Self is but a heap of composite qualities, and its world is empty like a fantasy. "Who is it that shapes our lives? Is it Isvara, a personal creator? If Isvara be the maker, all living things should have silently to submit to their maker's power. They would be like vessels formed by the potter's hand; and if it were so, how would it be possible to practice virtue? If the world had been made by Isvara there should be no such thing as sorrow, or calamity, or evil; for both pure and impure deeds must come from him. If not, there would be another cause beside him, and he would not be self-existent. Thus, thou seest, the thought of Isvara is overthrown. "Again, it is said that the Absolute has created us. But that which is absolute cannot be a cause. All things around us come from a cause as the plant comes from the seed; but how can the Absolute be the cause of all things alike? If it pervades them, then, certainly,

it does not make them. "Again, it is said that Self is the maker. But if self is the maker, why did it not make things pleasing? The causes of sorrow and joy are real and touchable. How can they have been made by self? "Again, if we adopt the argument that there is no maker, our fate is such as it is, and there is no causation, what use would there be in shaping our lives and adjusting means to an end? Therefore, we argue that all things that exist are not without cause. However, neither Isvara, nor the absolute, nor the self nor causeless chance, is the maker, but our deeds produce results both good and evil according to the law of causation. "Let us, then, abandon the heresy of worshiping Isvara and of praying to him; let us no longer lose ourselves in vain speculations or profitless subtleties; let us surrender self and all selfishness, and as all things are fixed by causation, let us practice good so that good may result from our actions." And Anathapindika said: "I see that thou art the Buddha, the Blessed One the Tathagata, and I wish to open to the my whole mind. Having listened to my words advise me what I shall do. My life is full of work, and having acquired great wealth, I am surrounded with cares. Yet I enjoy my work, and apply myself to it with all diligence. Many people are in my employ and depend upon the success of my enterprises. "Now, I have heard thy disciples praise the bliss of the hermit and denounce the unrest of the world. 'The Holy One,' they say, 'has given up his kingdom and his inheritance, and has found the path of righteousness, thus setting an example to all the world how to attain Nirvana.' My heart yearns to do what is right and to be a blessing unto my fellows. Let me then ask thee, Must I give up my wealth, my home, and my business enterprises, and, like thyself, go into homelessness in order to attain the bliss of a religious life?" And the Buddha replied: "The bliss of a religious life is attainable by every one who walks in the noble eightfold path. He that cleaves to wealth had better cast it away than allow his heart to be poisoned by it; but he who does not cleave to wealth, and possessing riches, uses them rightly, will be a blessing unto his fellows. It is not life and wealth and power that enslave men, but the cleaving to life and wealth and power. The bhikkhu who retires from the world in order to lead a life of leisure will have no gain, for a life of indolence is an abomination, and lack of energy is to be despised. The Dharma of the Tathagata does not require a man to go into homelessness or to resign the world, unless he feels called upon to do so; but the Dharma of the Tathagata requires every man to free himself from the illusion of self, to cleanse his heart, to give up his thirst for pleasure, and lead a life of righteousness. And whatever men do, whether they remain in the world as artisans, merchants, and officers of the king, or retire from the world and devote themselves to a life of religious meditation, let them put their whole heart into their task; let them be diligent and energetic, and, if they are like the lotus, which, although it grows in the water, yet remains untouched by the water, if they struggle in life without cherishing envy or hatred, if they live in the world not a life of self but a life of truth, then surely joy, peace, and bliss will dwell in their minds."
THE SERMON ON CHARITY Anathapindika rejoiced at the words of the Blessed One and said: I dwell at Savatthi, the capital of Kosala, a land rich in produce and enjoying peace. Pasenadi is the king of the country, and his name is renowned among our own people and our neighbors. Now I wish to found there a vihara which shall be a place of religious devotion for your brotherhood, and I pray you kindly to accept it." The Buddha saw into the heart of the supporter of orphans; and knowing that unselfish charity was the moving cause of his offer, in acceptance of the gift, the Blessed One said: "The charitable man is loved by all; his friendship is prized highly; in death his heart is at rest and full of joy, for he suffers not from repentance; he receives the opening flower of his reward and the fruit that ripens from it. Hard it is to understand: By giving away our food, we get more strength, by bestowing clothing on others, we gain more beauty; by donating abodes of purity and truth, we acquire great treasures. "There is a proper time and a proper mode in charity; just as the vigorous warrior goes to battle, so is the man who is able to give. He is like an able warrior a champion strong and wise in action. Loving and compassionate he gives with reverence and banishes all hatred, envy, and anger. "The charitable man has found the path of salvation. He is like the man who plants a sapling, securing thereby the shade, the flowers, and the fruit in future years. Even so is the result of charity, even so is the joy of him who helps those that are in need of assistance; even so is the great Nirvana. We reach the immortal path only by continuous acts of kindliness and we perfect our souls by compassion and charity." Anathapindika invited Sariputta to accompany him on his return to Kosala and help him in selecting a pleasant site for the vihara.

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WOMEN IN THE SANGHA - Yasodhara had three times requested of the Buddha that she might be admitted to the Sangha, but her wish had not been granted. Now Pajapati, the foster-mother of the Blessed One, in the company of Yasodhara, and many other women, went to the Tathagata entreating him earnestly to let them take the vows and be ordained as disciples. The Blessed One, foreseeing the danger that lurked in admitting women to the Sangha, protested that while the good religion ought surely to last a thousand years it would, when women joined it, likely decay after five hundred years; but observing the zeal of Pajapati and Yasodhara for leading a religious life he could no longer resist and assented to have them admitted as his disciples. Then the venerable Ananda addressed the Blessed One thus: "Are women competent, venerable Lord, if they retire from household life to the homeless state, under the doctrine and discipline announced by the Tathagata, to attain to the fruit of conversion, to attain to a release from a wearisome repetition of rebirths, to attain to saintship?" The Blessed One declared: "Women are competent, Ananda, if they retire from household life to the homeless state, under the doctrine and discipline announced by the Tathagata, to attain

to the fruit of conversion, to attain to a release from a wearisome repetition of rebirths, to attain to saintship. Consider, Ananda, how great a benefactress Pajapati has been. She is the sister of the mother of the Blessed One, and as foster-mother and nurse, reared the Blessed One after the death of his mother. So, Ananda, women may retire from household life to the homeless state, under the doctrine and discipline announced by the Tathagata." Pajapati was the first woman to become a disciple of the Buddha and to receive the ordination as a bhikkhuni.
ON CONDUCT TOWARD WOMEN - THE bhikkhus came to the Blessed One and asked him: "O Tathagata, our Lord and Master, what conduct toward women dost thou prescribe to the samanas who have left the world?" The Blessed One said: "Guard against looking on a woman. If ye see a woman, let it be as though ye saw her not, and have no conversation with her. If, after all, ye must speak with her, let it be with a pure heart, and think to yourself, 'I as a samana will live in this sinful world as the spotless leaf of the lotus, unsoiled by the mud in which it grows.' If the woman be old, regard her as your mother, if young, as your sister, if very young, as your child. The samana who looks on a woman as a woman, or touches her as a woman, has broken his vow and is no longer a disciple of the Tathagata. The power of lust is great with men, and is to be feared withal; take then the bow of earnest perseverance, and the sharp arrow-points of wisdom. Cover your heads with the helmet of right thought, and fight with fixed resolve against the five desires. Lust beclouds a man's heart, when it is confused with woman's beauty, and the mind is dazed. Better far with red-hot irons bore out both your eyes, than encourage in yourself sensual thoughts, or look upon a woman's form with lustful desires. Better fall into the fierce tiger's mouth, or under the sharp knife of the executioner, than dwell with a woman and excite in yourself lustful thoughts. A woman of the world is anxious to exhibit her form and shape, whether walking, standing, sitting, or sleeping. Even when represented as a picture, she desires to captivate with the charms of her beauty, and thus to rob men of their steadfast heart. How then ought ye to guard yourselves? By regarding her tears and her smiles as enemies, her stooping form, her hanging arms, and her disentangled hair as toils designed to entrap man's heart. Therefore, I say, restrain the heart, give it no unbridled license."
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April 3, 2004