Buddhism and Jediism- some daily dhamma

References to know:
* the Blessed One- the Buddha
* Nibbana- Nirvana

Mangala Sutta

Thus have I heard:

On one occasion the Blessed One was living near Savatthi at Jetavana at Anathapindika's monastery. Now when the night was far advanced, a certain deity, whose surpassing radiance illuminated the whole of Jetavana, approached the Blessed One, respectfully saluted him, and stood beside him. Standing thus, he addressed the Blessed One in verse:

1. "Many deities and men longing for happiness have pondered on (the question of) blessings. Pray tell me what the highest blessings are.

2. "Not to associate with the foolish, but to associate with the wise, and to honor those worthy of honor — this is the highest blessing.

3. "To reside in a suitable locality, to have performed meritorious actions in the past, and to set oneself in the right direction — this is the highest blessing.

4. "Vast learning, skill in handicrafts, well grounded in discipline, and pleasant speech — this is the highest blessing.

5. "To support one's father and mother; to cherish one's wife and children, and to be engaged in peaceful occupations — this is the highest blessing.

6. "Liberality, righteous conduct, rendering assistance to relatives, and performance of blameless deeds — this is the highest blessing.

7. "To cease and abstain from evil, to abstain from intoxicating drinks, and diligent in performing righteous acts — this is the highest blessing.

8. "Reverence, humility, contentment, gratitude, and the timely hearing of the Dhamma, the teaching of the Buddha — this is the highest blessing.

9. "Patience, obedience, meeting the Samanas (holy men), and timely discussions on the Dhamma — this is the highest blessing.

10. "Self-control, chastity, comprehension of the Noble Truths, and the realization of Nibbana — this is the highest blessing.

11. "The mind that is not touched by the vicissitudes of life[*] the mind that is free from sorrow, stainless, and secure — this is the highest blessing.

12. "Those who have fulfilled the conditions (for such blessings) are victorious everywhere, and attain happiness everywhere — To them these are the highest blessings."

* The vicissitudes of life are gain and loss, good repute and ill repute, praise and blame, and joy and sorrow. A mind not affected by those vicissitudes is a blessing.

The 5 aggregates! A fundamental concept of Buddhist thought. What is an aggregate? Aggregates are the components that make up a whole. For example, flour, eggs, milk, baking powder, and sugar are the aggregates of a cake. In Buddhism, the 5 Aggregates (known as the 5 Khandas) are the components that a person uses to create a conception of self and world (these things help a person create a sense of "this is me/this is not me".) The 5 Khandas are:

1. Form (physical matter- e.g the body)
2. Feeling (sensing something as pleasant, unpleasant, or neutral)
3. Perception (recognizing things- e.g to register that the sound you hear is an ambulance siren is an act of perception)
4. Mental Formations (all of the opinions, feelings, prejudices, biases, conceptions, etc an experience, object, or thought triggers. e.g to view an open wound as repulsive is a mental formation)
5. Consciousness (moment to moment awareness)

In Buddhism, attachment to the 5 Khandas contribute to our suffering. An example of this would be a resistance to the thought of aging. When you age your body (form) changes. It may feel unpleasant (feeling), or you may, upon noticing that others view aging negative(perception), yourself create the idea in your head that aging is unattractive or should be avoided (mental formation). Remaining attached to those aggregates- your current (not so old) body, your unpleasant bodily feelings (attributed to aging), the negative views of others, your own negative conception of aging- and not wanting to change them only contributes to your suffering.

I'm not advanced enough to understand how one could cling to consciousness, sorry for lacking an example there :lol:

Some Khandas are clingable (e.g the example above), others not so much (e.g my sock. My sock is a form that I'm not going to experience a lot of suffering over, as I'm not likely to cling to my sock. If I lose it or it gets worn out, whatevs)

I hope I'm making this material clear, if you need clarification just post/PM me and I will certainly try to make this material more understandable/break it down further.

Khandha Sutta: Aggregates

At Savatthi. There the Blessed One said, "Monks, I will teach you the five aggregates & the five clinging-aggregates. Listen & pay close attention. I will speak."

"As you say, lord," the monks responded.

The Blessed One said, "Now what, monks, are the five aggregates?

"Whatever form is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: That is called the form aggregate.

"Whatever feeling is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: That is called the feeling aggregate.

"Whatever perception is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: That is called the perception aggregate.

"Whatever (mental) fabrications are past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Those are called the fabrications aggregate.

"Whatever consciousness is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: That is called the consciousness aggregate.

"These are called the five aggregates.

"And what are the five clinging-aggregates?

"Whatever form — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — is clingable, offers sustenance, and is accompanied with mental fermentation: That is called the form clinging-aggregate.

"Whatever feeling — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — is clingable, offers sustenance, and is accompanied with mental fermentation: That is called the feeling clinging-aggregate.

"Whatever perception — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — is clingable, offers sustenance, and is accompanied with mental fermentation: That is called the perception clinging-aggregate.

"Whatever (mental) fabrications — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — are clingable, offer sustenance, and are accompanied with mental fermentation: Those are called the fabrications clinging-aggregate.

"Whatever consciousness — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — is clingable, offers sustenance, and is accompanied with mental fermentation: That is called the consciousness clinging-aggregate.

"These are called the five clinging-aggregates."

Dhana Sutta: Treasure

"Monks, there are these seven treasures. Which seven? The treasure of conviction, the treasure of virtue, the treasure of conscience, the treasure of concern, the treasure of listening, the treasure of generosity, the treasure of discernment.

"And what is the treasure of conviction? There is the case where a disciple of the noble ones has conviction, is convinced of the Tathagata's Awakening: 'Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.' This is called the treasure of conviction.

"And what is the treasure of virtue? There is the case where a disciple of the noble ones abstains from taking life, abstains from stealing, abstains from illicit sexual conduct, abstains from lying, abstains from taking intoxicants that cause heedlessness. This, monks, is called the treasure of virtue.

"And what is the treasure of conscience? There is the case where a disciple of the noble ones feels shame at [the thought of engaging in] bodily misconduct, verbal misconduct, mental misconduct. This is called the treasure of conscience.

"And what is the treasure of concern? There is the case where a disciple of the noble ones feels concern for [the suffering that results from] bodily misconduct, verbal misconduct, mental misconduct. This is called the treasure of concern.

"And what is the treasure of listening? There is the case where a disciple of the noble ones has heard much, has retained what he/she has heard, has stored what he/she has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that — in their meaning and expression — proclaim the holy life that is entirely complete and pure: those he/she has listened to often, retained, discussed, accumulated, examined with his/her mind, and well-penetrated in terms of his/her views. This is called the treasure of listening.

"And what is the treasure of generosity? There is the case of a disciple of the noble ones, his awareness cleansed of the stain of stinginess, living at home, freely generous, openhanded, delighting in being magnanimous, responsive to requests, delighting in the distribution of alms. This is called the treasure of generosity.

"And what is the treasure of discernment? There is the case where a disciple of the noble ones is discerning, endowed with discernment of arising & passing away — noble, penetrating, leading to the right ending of stress. This is called the treasure of discernment."

These, monks, are the seven treasures.
The treasure of conviction,
the treasure of virtue,
the treasure of conscience & concern,
the treasure of listening, generosity,
& discernment as the seventh treasure.
Whoever, man or woman, has these treasures
is said not to be poor, has not lived in vain.
So conviction & virtue, confidence & Dhamma-vision
should be cultivated by the wise,
remembering the Buddhas' instruction.

Ugga Sutta: To Ugga

Then Ugga, the king's chief minister, approached the Blessed One and, on arrival, having bowed down, sat to one side. As he was sitting there, he said to the Blessed One: "It's amazing, lord, & awesome, how prosperous Migara Rohaneyya is, how great his treasures, how great his resources!"

[The Buddha:] "But what is his property, Ugga? What are his great treasures & great resources?"

"One hundred thousand pieces of gold, lord, to say nothing of his silver."

"That is treasure, Ugga. I don't say that it's not. And that treasure is open to fire, floods, kings, thieves, & hateful heirs. But these seven treasures are not open to fire, flood, kings, thieves, or hateful heirs. Which seven? The treasure of conviction, the treasure of virtue, the treasure of conscience, the treasure of concern, the treasure of listening, the treasure of generosity, the treasure of discernment. These, Ugga, are the seven treasures that are not open to fire, flood, kings, thieves, or hateful heirs.

The treasure of conviction,
the treasure of virtue,
the treasure of conscience & concern.
The treasure of listening, generosity,
& discernment as the seventh treasure.
Whoever, man or woman, has these treasures,
has great treasure in the world
that no human or divine being can excel.
So conviction & virtue, confidence & Dhamma-vision
should be cultivated by the wise,
remembering the Buddhas' instruction.

I haven't posted a sutta in a while, and these suttas in particular speak to me right now. Maybe it's the fact I'm growing older and have an increase in adult (primarily economic) responsibilities, but I've noticed a tendency for me to focus on material gains as a means to soothe myself- a with x amount of money I don't have to worry about x or can do x, x, and x kind of mentality. These suttas, particularly Ugga Sutta, are a good reminder that material gains are impermanent and are susceptible to causing more suffering. Investment in securing a stable life is good, but even better is to invest in one's own development as a person so that even instability cannot sway you.

Something a bit different but still in the spirit of the topic (I hope!?) of Buddhist teachings which seem to have relevance to Jediism (for me at least!). Here is a commentary, a teaching, from Dilgo Khyentse Rinpoche (1910-1991) about Dzogchen from Tibetan Buddhism.

Your body is composed of the five aggregates, and your mind of the various kinds of consciousness. Your name, or the idea 'I,' is the label affixed to the momentary association of these two.

Examine first the concept, 'body.'

If you single out the skin, the flesh and the bones of your body one by one, and then ask yourself if the body is dwelling in the skin, if flesh could be the body, or if you can call the bones the body, what will you find? The further you take your investigation, all the way down to the atomic particles, the less you can point to the 'body'-or to any other material object, for that matter-as a discrete entity. 'Body' is merely a name given to a conglomeration of different things to which, once they are separated, that label no longer applies.

The same is true of the mind.

What you call 'my mind' is something you believe to have a certain continuity. But, as we have just seen, past, present and future thoughts and feelings can have no veritable point of mutual contact. It is not possible to conceive of an entity that is an amalgam of thoughts of which some have already ceased, some have not yet happened, and some exist in the present.
As for your name, you hold on to your identity as if it had some autonomous existence - as if it truly belonged to you. But if you examine it carefully, you will find that it has no intrinsic reality - as is the case with the name of anything. Take the word 'lion' for instance. It is made up of the letters L, I, O, and N. Take those four letters apart, and there is nothing left; the name has vanished.

Once you recognize these three concepts of body, mind, and name as being empty, there is no longer anything left of the so-called 'I.'

The 'I' is purely an invention, an imposture conjured up by delusion. Someone with eye disease might see all kinds of objects apparently floating in the sky-lights, lines, and spots-when in truth there is nothing there.

Similarly, because we have the disease of believing in an 'I,' we see that 'I' as an inherently existing entity.

In essence, the mind is what is aware of everything-it is a clarity that perceives all external objects and events. But try to find it, and it turns out to be as impossible to grasp and as elusive as a rainbow - the more you run after it, the further it appears to recede; the more you look at it, the less you can find. This is the empty aspect of the mind.

Clarity and emptiness are inseparably united in the true nature of mind, which is beyond all concepts of existence and non-existence. As the Great Master of Oddiyana said:

"Like a precious jewel buried under a poor man's house, Primordially pure awareness has always been present in the dharmakaya. It is because it is not recognized that the delusion of samsara takes place. By being introduced directly to that awareness and recognizing it, One realizes the wisdom of primordial space - and this is known as buddhahood."

Once you have been able to recognize the empty nature of mind, attachment and desire will not arise when your mind sees something beautiful, and hatred and repulsion will not develop whenever it comes across anything horrible or unpleasant.

Since these negative emotions no longer arise, the mind is no longer deceived or deluded, karma is not accumulated, and the stream of suffering is cut.

If you throw a stone at the nose of a pig, it will immediately turn round and run away. Likewise, whenever a thought develops, recognize it as being empty. That thought will immediately lose its compelling power and will not generate attachment and hatred-and once attachment and hatred are gone, realization of the perfectly pure Dharma will unfold naturally from within.

Indeed, try as you might, there is no way you will ever be rid of your attachment and hatred as long as you keep believing that they arise because of the external objects or circumstances to which they are connected.

The more you attempt to reject external phenomena, the more they will spring back at you.

Hence, therefore, the importance of recognizing the empty nature of your thoughts and simply allowing them to dissolve. When you know that it is mind that both creates and perceives samsara and nirvana, and also, at the same time, that the nature of mind is emptiness, then mind will be no longer be able to delude you and lead you around by the nose.