Buddhism and Jediism- some daily dhamma

So, some here may know I have experience with Buddhism- I used to be part of a Theravada sangha, and was seriously contemplating becoming a Bhikkhuni (fully ordained Buddhist nun) for a period. I left my sangha a few years ago and have since developed a more secular mindset, but there are still many things about Theravada Buddhism I still appreciate, and feel are very complementary to Jedi ideals (Didn't George Lucas pull from Buddhism in his conception of the Jedi in his films?). Both emphasize education/self-knowledge, self-discipline, and non-violent ethics.

So what I would like to do with this thread is post a sutta (discourse) every day/every few days, whose message I feel is complementary to Jedi doctrine, and which may be relevant to the community here. It will draw from the Pali canon/Tipitaka, which is basically Theravada Buddhist scripture. Any questions, comments, or critiques on the material will be welcome in this thread. Comments on it's relevance, irrelevance to Jediism would be particularly appreciated. I may also add my thoughts about the sutta, or explanations for specific terms.

So, our first sutta comes from the Dhammapada (dhamma = best translated as doctine/truth of reality; pada= path. The Path of Truth, they are said to be the words of the Buddha)

Dhammapada, The Pairs, verses 7 & 8:

Just as a storm throws down a weak tree, so does Mara overpower the man who lives for the pursuit of pleasures, who is uncontrolled in his senses, immoderate in eating, indolent, and dissipated.

Just as a storm cannot prevail against a rocky mountain, so Mara can never overpower the man who lives meditating on the impurities, who is controlled in his senses, moderate in eating, and filled with faith and earnest effort.

Mara = personified as a demon in Buddhist tales, Mara is a representation of our unwholesome impulses or harmful emotions/ego. Mara is also used as a representation of death in other discourses.

I'll be getting all my material from accesstoinsight , a website containing significant portions of the Pali canon.

Sutta Nipata, 2.396

One should not kill a living being,
nor cause it to be killed,
nor should one incite another to kill.

Do not injure any being,
either strong or weak,
in the world.

This sutta is very inspiring, but it also leaves some questions in my mind. What about parasites, or viruses? Things that can only survive by harming or killing other living things. Should we allow ourselves to live with an infestation or sickness? Is it even ethical to do so- wouldn't that be a form of self-harm, knowingly allowing oneself to be hurt when one has the tools to help oneself?

In this case I feel Jediism is more realistic- it may be my personal view, I'm not sure, but it seems like Jediism recognizes the value of life, but also recognizes that in *extreme* cases we must take life. And by extreme, I mean extreme- in the case of humans for example, I think killing is almost never justified. Maybe in self-defense, if the person is right then trying to severely maim or kill you.

In the end though, I really like this sutta, because it is point blank saying "Do not kill. No exceptions." It speaks to the value of life, and that it shouldn't be viewed lightly. So even if I don't follow this sutta to the letter, I think it does have definite value. Because in 99% of situations (self-created number, haha), this sutta is applicable.

Some backround: This sutta is about an interaction between Vepacitti, king of the Asuras (Demons), and Sakka, king of the Devas (Gods). Vepacitti has been captured by the Devas, and, upon being presented before Sakka, starts hurling slews of abuse at him. Sakka, however, is unmoved by the verbal abuse. Sakka's charioteer Matali sees this, and starts the following dialogue with Sakka:

Samyutta Nikaya 11.4

[Matali:]
Could it be you're afraid, Sakka,
Or weak, that you resist (the temptation to fight back) like this,
Though hearing such insulting words
From the mouth of Vepacitti?

[Sakka:]
I am neither afraid nor weak,
Yet I resist (harming) Vepacitti.
How is it one who knows, like me,
Would get provoked by such a fool?

[Matali:]
More angry will a fool become
If no one puts a stop to him.
So let the wise restrain the fool
By the use of a mighty stick.

[Sakka:]
This is the only thing, I deem,
That will put a stop to the fool:
Knowing well the other's anger,
One is mindful and remains calm.

[Matali:]
This very forbearance of yours,
Sakka, I see as a mistake.
For when a fool reckons like this:
"From fear of me he does resist,"
The dolt will come on stronger still
— Like a bull the more that one flees.

[Sakka:]
Let him think whatever he likes:
"From fear of me he does resist."
Among ideals and highest goods
None better than patience is found.

For surely he who, being strong,
Resists the ones who are more weak
— Forever enduring the weak —
That is called the highest patience.

For whom strength is the strength of fools,
It is said of the strong "He's weak!"
For the strong, guarding the dhamma,
Contentiousness is never found.

It is indeed a fault for one
Who returns anger for anger.
Not giving anger for anger,
One wins a double victory.

He behaves for the good of both:
Himself and the other person.
Knowing well the other's anger,
He is mindful and remains calm.

In this way he is healing both:
Himself and the other person.
The people who think "He's a fool,"
Just don't understand the dhamma.

Dhammapada, The Mind, 35 & 36; 42 & 43

Wonderful, indeed, it is to subdue the mind, so difficult to subdue, ever swift, and seizing whatever it desires. A tamed mind brings happiness.

Let the discerning man guard the mind, so difficult to detect and extremely subtle, seizing whatever it desires. A guarded mind brings happiness...

...Whatever harm an enemy may do to an enemy, or a hater to a hater, an ill-directed mind inflicts on oneself a greater harm.

Neither mother, father, nor any other relative can do one greater good than one's own well-directed mind.

I like the messages of these verses, because it emphasizes the effect a controlled mind has on the individual. Which supports and explains my own experience. When I subdue my mind, so that it isn't bouncing all over the place, I am more efficient and I can think more clearly, which leads to an increase in happiness. When I guard my mind so that I am not pulled into lazy thinking and irrational negative mindsets, I again, think more clearly, and am more positive, which maintains my happiness.

I would also agree that our own minds can do more damage than anyone else ever can- because we control how we perceive reality and act upon it. And we can help ourselves more than anyone else- for example, when someone has a negative habit (such as smoking, hoarding, violent temper), all the pushing in the world by others to change won't help the person nearly as much as the individual actually making the step to change themself.

Khuddakapatha 9

This is what should be done
By one who is skilled in goodness,
And who knows the path of peace:
Let them be able and upright,
Straightforward and gentle in speech,
Humble and not conceited,
Contented and easily satisfied,
Unburdened with duties and frugal in their ways.
Peaceful and calm and wise and skillful,
Not proud or demanding in nature.
Let them not do the slightest thing
That the wise would later reprove.
Wishing: In gladness and in safety,
May all beings be at ease.
Whatever living beings there may be;
Whether they are weak or strong, omitting none,
The great or the mighty, medium, short or small,
The seen and the unseen,
Those living near and far away,
Those born and to-be-born —
May all beings be at ease!

Let none deceive another,
Or despise any being in any state.
Let none through anger or ill-will
Wish harm upon another.
Even as a mother protects with her life
Her child, her only child,
So with a boundless heart
Should one cherish all living beings;
Radiating kindness over the entire world:
Spreading upwards to the skies,
And downwards to the depths;
Outwards and unbounded,
Freed from hatred and ill-will.
Whether standing or walking, seated or lying down
Free from drowsiness,
One should sustain this recollection.
This is said to be the sublime abiding.
By not holding to fixed views,
The pure-hearted one, having clarity of vision,
Being freed from all sense desires,
Is not born again into this world.

Even though I don't really believe in reincarnation or nibbana, and do not think being freed from *all* sense desires is something to aim for, I love this sutta, and aspire to develop the qualities described within it.

Hypatia wrote: This sutta is very inspiring, but it also leaves some questions in my mind. What about parasites, or viruses? Things that can only survive by harming or killing other living things. Should we allow ourselves to live with an infestation or sickness? Is it even ethical to do so- wouldn't that be a form of self-harm, knowingly allowing oneself to be hurt when one has the tools to help oneself?

I agree with your conclusions, but since your first post invited comment

It is very aligned with the non-violence and 'least harm' interpretation I have of Jediism. It's probably just meant as the best way to get the most karma for people who believe in karma and in doing so defines how that belief understands karma to exist. Rules really work best when applied to all participants, so perhaps most simply I could consider that the parasites and virus were breaching that by injuring me... and if they are not playing by those rules then perhaps those rules do not apply to them and how I can then treat them! I don't mean that as a license to kill, as its spirit is clear despite its brevity, so perhaps....effect an end to your injury in the least injuring way.

Hypatia wrote: It is indeed a fault for one
Who returns anger for anger.
Not giving anger for anger,
One wins a double victory.

Double victory, nice!!! Actually they are all really good, thanks for posting them.

Hypatia wrote: Sutta Nipata, 2.396

One should not kill a living being,
nor cause it to be killed,
nor should one incite another to kill.

Do not injure any being,
either strong or weak,
in the world.

You approached this in terms of bacteria etc, but what about a vegan diet? They kill plants all the time

With many things it is more a case of not reading the words, but the thoughts behind them

What is it trying to say, not what it does say through lack of appropriate language, translation error or simply trying to be concise

A lot is lost sometimes when things are taken as given

It is a shame that words cannot convey true meaning

Dhammapada, The Flowers, verses 50-53

Let none find fault with others; let none see the omissions and commissions of others. But let one see one's own acts, done and undone.

Like a beautiful flower full of color but without fragrance, even so, fruitless are the fair words of one who does not practice them.

Like a beautiful flower full of color and also fragrant, even so, fruitful are the fair words of one who practices them.

As from a great heap of flowers many garlands can be made, even so should many good deeds be done by one born a mortal.

So, since starting this thread, I've been lazy and have been inconsistent in referencing where the suttas I post are found. So here's a quick lesson on how the suttas in the Tipitaka are formatted, and afterwards I'll tell you how I'll be citing them in my posts, for future reference.

There are three main parts of the Tipitaka:
1. Vinaya Pitaka- this is where all the rules for monks and nuns are found
2. Sutta Pitaka- this is where all the suttas are found- all my posts have been and will be from this section.
3. Abhidhamma Pitaka- this contains the more esoteric principles of Buddhism
*pitaka means basket (like a basket full of knowledge, haha). So Tipitaka literally means the "3 baskets."

The Sutta Pitaka is divided into 5 collections (nikaya):
1. Digha Nikaya- the "long collection", this nikaya contains suttas that are long in length
2. Majjhima Nikaya- the "middle collection", this nikaya contains suttas that are medium in length
3. Samyutta Nikaya- the "grouped collection", this nikaya contains suttas that are grouped by theme (Gods, Nuns, specific Kings, etc.)
4. Anguttara Nikaya- the "increasing-by-one collection", this nikaya contains eleven books (nipata) whose subjects increase in number by chapter. For example, the first book in this nikaya has a single subject, the second book discussed pairs of things, the third book discusses trios of things, etc.
5. Khuddaka Nikaya- the "little collection", this nikaya contains suttas that are typically short in length

Some of these nikaya are further grouped into specific groups, but we don't really need to go into that.

So, what I aim to do in the future, is put the nikaya the sutta is contained in, in the subject bar, and put the sutta's actual name in the post. So, for example, if I post something from the dhammapada, in the subject line I would put: Khuddaka Nikaya and in my post I would write Dhammapada, chapter name, chapter verses.

With some nikayas, particularly the Samyutta Nikaya, I may put a number (like 3.14) after the nikaya (example: Samyutta Nikaya 3.14). This means the sutta comes from the third group/chapter in that nikaya, and is the 14th sutta in that group/chapter. Then in the post I would write the actual name of that sutta: Sangama Sutta.

Hopefully this has been educational (and not too confusing). I know if you go to accesstoinsight and type in the sutta's actual name it will likely come up, but I thought it would be helpful to know how the Tipitaka is broken down, so that in case you ever want to look up suttas on your own it won't be so mystifying, and so that when you see things like "Samyutta Nikaya 3.14" you have a basic idea about it's format and possibly it's contents.

Backround: Mahapajapati Gotami was the Buddha's aunt and stepmother, and was the first woman to ever become a Buddhist nun. Vesali was a large capital city at the time of the Buddha. The city was surrounded by forest.

Terms to know:
Dhamma: doctrine/truth of reality
Vinaya: the code of conduct for monks and nuns

Gotami Sutta- To Gotami

I have heard that at one time the Blessed One was staying at Vesali, in the Peaked Roof Hall in the Great Forest.

Then Mahapajapati Gotami went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As she was standing there she said to him: "It would be good, lord, if the Blessed One would teach me the Dhamma in brief such that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded, heedful, ardent, & resolute."

"Gotami, the qualities of which you may know, 'These qualities lead to passion, not to dispassion; to being fettered, not to being unfettered; to accumulating, not to shedding; to self-aggrandizement, not to modesty; to discontent, not to contentment; to entanglement, not to seclusion; to laziness, not to aroused persistence; to being burdensome, not to being unburdensome': You may categorically hold, 'This is not the Dhamma, this is not the Vinaya, this is not the Teacher's instruction.'

"As for the qualities of which you may know, 'These qualities lead to dispassion, not to passion; to being unfettered, not to being fettered; to shedding, not to accumulating; to modesty, not to self-aggrandizement; to contentment, not to discontent; to seclusion, not to entanglement; to aroused persistence, not to laziness; to being unburdensome, not to being burdensome': You may categorically hold, 'This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.'"

That is what the Blessed One said. Gratified, Mahapajapati Gotami delighted at his words.

The theme of this sutta is discernment. You need to look for yourself to see if a quality you have if helpful or harmful. And as a guideline, the Buddha gives traits/states of mind that the quality may affect, and by looking at how that quality affects that trait/state of mind, you can see whether the quality is helpful or harmful.

Backround: this sutta is about a group/tribe of people called the Kalamas. Many Brahmins (Hindu priests) have been coming through town preaching their doctrines, and claiming all doctrines others than their own are wrong, revolting, etc. The Kalamas don't know who to trust and believe, so they ask for the Buddha's advice.

This is a particularly famous sutta, because of it's emphasis on figuring out the truth using one's own reasoning abilities and experience. The sutta is actually pretty long, so I have posted most of the first half. I'll post a link to the sutta at the bottom so you can read it in it's entirety if you wish.

Kalama Sutta, 3-10

The Kalamas who were inhabitants of Kesaputta sitting on one side said to the Blessed One: "There are some monks and brahmans, venerable sir, who visit Kesaputta. They expound and explain only their own doctrines; the doctrines of others they despise, revile, and pull to pieces. Some other monks and brahmans too, venerable sir, come to Kesaputta. They also expound and explain only their own doctrines; the doctrines of others they despise, revile, and pull to pieces. Venerable sir, there is doubt, there is uncertainty in us concerning them. Which of these reverend monks and brahmans spoke the truth and which falsehood?"

"It is proper for you, Kalamas, to doubt, to be uncertain; uncertainty has arisen in you about what is doubtful. Come, Kalamas. Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another's seeming ability; nor upon the consideration, 'The monk is our teacher.' Kalamas, when you yourselves know: 'These things are bad; these things are blamable; these things are censured by the wise; undertaken and observed, these things lead to harm and ill,' abandon them.

"What do you think, Kalamas? Does greed appear in a man for his benefit or harm?" — "For his harm, venerable sir." — "Kalamas, being given to greed, and being overwhelmed and vanquished mentally by greed, this man takes life, steals, commits adultery, and tells lies; he prompts another too, to do likewise. Will that be long for his harm and ill?" — "Yes, venerable sir."

"What do you think, Kalamas? Does hate appear in a man for his benefit or harm?" — "For his harm, venerable sir." — "Kalamas, being given to hate, and being overwhelmed and vanquished mentally by hate, this man takes life, steals, commits adultery, and tells lies; he prompts another too, to do likewise. Will that be long for his harm and ill?" — "Yes, venerable sir."

"What do you think, Kalamas? Does delusion appear in a man for his benefit or harm?" — "For his harm, venerable sir." — "Kalamas, being given to delusion, and being overwhelmed and vanquished mentally by delusion, this man takes life, steals, commits adultery, and tells lies; he prompts another too, to do likewise. Will that be long for his harm and ill?" — "Yes, venerable sir."

"What do you think, Kalamas? Are these things good or bad?" — "Bad, venerable sir" — "Blamable or not blamable?" — "Blamable, venerable sir." — "Censured or praised by the wise?" — "Censured, venerable sir." — "Undertaken and observed, do these things lead to harm and ill, or not? Or how does it strike you?" — "Undertaken and observed, these things lead to harm and ill. Thus it strikes us here."

"Therefore, did we say, Kalamas, what was said thus, 'Come Kalamas. Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another's seeming ability; nor upon the consideration, "The monk is our teacher." Kalamas, when you yourselves know: "These things are bad; these things are blamable; these things are censured by the wise; undertaken and observed, these things lead to harm and ill," abandon them.'

"Come, Kalamas. Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another's seeming ability; nor upon the consideration, 'The monk is our teacher.' Kalamas, when you yourselves know: 'These things are good; these things are not blamable; these things are praised by the wise; undertaken and observed, these things lead to benefit and happiness,' enter on and abide in them.


Kalama Sutta Link

I'll be highlighting each of the 8 points

Kusita-Arambhavatthu Sutta:
The 8 grounds for laziness and arousal

"Monks, there are these eight grounds for laziness. Which eight?

"There is the case where a monk has some work to do. The thought occurs to him: 'I will have to do this work. But when I have done this work, my body will be tired. Why don't I lie down?' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the first grounds for laziness.

"Then there is the case where a monk has done some work. The thought occurs to him: 'I have done some work. Now that I have done work, my body is tired. Why don't I lie down?' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the second grounds for laziness.

"Then there is the case where a monk has to go on a journey. The thought occurs to him: 'I will have to go on this journey. But when I have gone on the journey, my body will be tired. Why don't I lie down?' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the third grounds for laziness.

"Then there is the case where a monk has gone on a journey. The thought occurs to him: 'I have gone on a journey. Now that I have gone on a journey, my body is tired. Why don't I lie down?' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fourth grounds for laziness.

"Then there is the case where a monk, having gone for alms in a village or town, does not get as much coarse or refined food as he needs to fill himself up. The thought occurs to him: 'I, having gone for alms in a village or town, have not gotten as much coarse or refined food as I need to fill myself up. This body of mine is tired & unsuitable for work. Why don't I lie down?' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fifth grounds for laziness.

"Then there is the case where a monk, having gone for alms in a village or town, does get as much coarse or refined food as he needs to fill himself up. The thought occurs to him: 'I, having gone for alms in a village or town, have gotten as much coarse or refined food as I need to fill myself up. This body of mine is heavy & unsuitable for work, as if I were many months pregnant. Why don't I lie down?' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the sixth grounds for laziness.

"Then there is the case where a monk comes down with a slight illness. The thought occurs to him: 'I have come down with a slight illness. There's a need to lie down.' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the seventh grounds for laziness.

"Then there is the case where a monk has recovered from his illness, not long after his recovery. The thought occurs to him: 'I have recovered from my illness. It's not long after my recovery. This body of mine is weak & unsuitable for work. Why don't I lie down?' So he lies down. He doesn't make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the eighth grounds for laziness.

"These are the eight grounds for laziness.

"There are these eight grounds for the arousal of energy. Which eight?

"There is the case where a monk has some work to do. The thought occurs to him: 'I will have to do this work. But when I am doing this work, it will not be easy to attend to the Buddha's message. Why don't I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the first grounds for the arousal of energy.

"Then there is the case where a monk has done some work. The thought occurs to him: 'I have done some work. While I was doing work, I couldn't attend to the Buddha's message. Why don't I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the second grounds for the arousal of energy.

"Then there is the case where a monk has to go on a journey. The thought occurs to him: 'I will have to go on this journey. But when I am going on the journey, it will not be easy to attend to the Buddha's message. Why don't I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the third grounds for the arousal of energy.

"Then there is the case where a monk has gone on a journey. The thought occurs to him: 'I have gone on a journey. While I was going on the journey, I couldn't attend to the Buddha's message. Why don't I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fourth grounds for the arousal of energy.

"Then there is the case where a monk, having gone for alms in a village or town, does not get as much coarse or refined food as he needs to fill himself up. The thought occurs to him: 'I, having gone for alms in a village or town, have not gotten as much coarse or refined food as I need to fill myself up. This body of mine is light & suitable for work. Why don't I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fifth grounds for the arousal of energy.

"Then there is the case where a monk, having gone for alms in a village or town, does get as much coarse or refined food as he needs to fill himself up. The thought occurs to him: 'I, having gone for alms in a village or town, have gotten as much coarse or refined food as I need to fill myself up. This body of mine is light & suitable for work. Why don't I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the sixth grounds for the arousal of energy.

"Then there is the case where a monk comes down with a slight illness. The thought occurs to him: 'I have come down with a slight illness. Now, there's the possibility that it could get worse. Why don't I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the seventh grounds for the arousal of energy.

"Then there is the case where a monk has recovered from his illness, not long after his recovery. The thought occurs to him: 'I have recovered from my illness. It's not long after my recovery. Now, there's the possibility that the illness could come back. Why don't I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the eighth grounds for the arousal of energy.

"These are the eight grounds for the arousal of energy."

I love this sutta, because it applies to me so well! I make excuses to postponing my duties all the time: I need to rest to prepare my body for work, I've already done a little work so I deserve a break, I'm too weak, I just ate, etc. but the problem is, conditions to do work will never be 100% ideal, you'll always be able to find a reason why you're not at your best and so should wait.

For the 8 points for arousal of energy, they were directed at the monks regarding the arousal of energy for meditation, but I find they apply to laypeople's work as well. Just replace "attending to the Buddha's message" with "studying, doing chores, etc."

It's all about developing a healthy, productive perspective; to look for the advantages of a situation rather than the disadvantages.

Word to know:
devata- a god (in Buddhist mythology, there exists a multitude of gods, but unlike gods in the Western sense they aren't immortal. They are imperfect, subject to rebirth, *not* all-knowing or all-powerful, and are not worshipped- they are individuals, and as numerous as humans in their realm. They typically live for millions of years and have cushy lifestyles.)

Arañña Sutta: The Wilderness

Standing to one side, a devata addressed the Blessed One with a verse:

Living in the wilderness,
staying peaceful, remaining chaste,
eating just one meal a day:
why are their faces
so bright & serene?

[The Buddha:]
They don't sorrow over the past,
don't long for the future.
They survive on the present.
That's why their faces
are bright & serene.
From longing for the future,
from sorrowing over the past,
fools wither away
like a green reed cut down.

I find this sutta important, as it is hard for me to gain my energy from the present. Sometimes I find myself longing for how things were in the past, or dreaming of my future and wishing it would come sooner. I find it to not be very helpful towards accomplishing what I need to accomplish, and maintaining a happy state of mind.

Story time: Whenever I stayed at the monastery, I was always quite happy, even though I lived relatively spartanly. I think it was because I was in an external environment that promoted living in the present- no computer or phone reception to schedule things, I was kept busy meditating or helping around the monastery, etc. That external support made it easier for my internal environment (my mind) to focus on the present, and gain energy from it. But now that I'm away from the monastery, I have a different external environment that contains many temptations and distractions, so it can be harder to develop the internal environment necessary to stay in the present. It is definitely possible to do, just slightly more difficult.

This sutta serves as a reminder of the benefits of staying in the present, and being mindful of it (as opposed to a YOLO living in the present mindset, where one is not being mindful and will likely be participating in something without considering the potential pitfalls of such an action).

Words to know
bhikkhuni: fully ordained Buddhist nun
Mara: personified as a demon in Buddhist tales, Mara is a representation of our unwholesome impulses or harmful emotions/ego. Mara is also used as a representation of death in other discourses.
dhamma: doctrine/truth of reality


Soma Sutta: About Soma

Setting at Savatthi. Then, in the morning, the bhikkhuni Soma dressed and, taking bowl and robe, entered Savatthi for alms. When she had walked for alms in Savatthi and had returned from her alms round, after her meal she went to the Blind Men's Grove for the day's abiding. Having plunged into the Blind Men's Grove, she sat down at the foot of a tree for the day's abiding.

Then Mara the Evil One, desiring to arouse fear, trepidation, and terror in the bhikkhuni Soma, desiring to make her fall away from concentration, approached her and addressed her in verse:

That state so hard to achieve
Which is to be attained by the seers,
Can't be attained by a woman
With her two-fingered wisdom.

Then it occurred to the bhikkhuni Soma: "Now who is this that recited the verse — a human being or a non-human being?" Then it occurred to her: "This is Mara the Evil One, who has recited the verse desiring to arouse fear, trepidation, and terror in me, desiring to make me fall away from concentration."

Then the bhikkhuni Soma, having understood, "This is Mara the Evil One," replied to him in verses:

What does womanhood matter at all
When the mind is concentrated well,
When knowledge flows on steadily
As one sees correctly into Dhamma.

One to whom it might occur,
'I'm a woman' or 'I'm a man'
Or 'I'm anything at all' —
Is fit for Mara to address.

Then Mara the Evil One, realizing, "The bhikkhuni Soma knows me," sad and disappointed, disappeared right there.

This sutta is about labels. One may take it at face value, and see that it is talking about the ability of women to reach the same spiritual heights as men. On the other hand, one may see it a rejection of labels. There are benefits and downfalls to attaching oneself to a label. It can lead to a greater sense of community with those who share your label, and it can lead to aggression and distrust of those who don't. Attaching oneself to a label can lead to negative mental states, because it can lead to the three poisons of delusion, anger, and attachment.

For example, take the label "smart." If someone decides to label themself "smart", and makes it a form of their identification, any challenge to that label (like making a poor decision, receiving a bad grade, meeting people who appear to have greater intelligence in the arena you consider yourself smart in, etc) will be uncomfortable and can lead to negative mental states, such as self-hatred. It typically goes like this: I feed my ego by labeling myself smart, by labeling myself smart I've taken in the delusion that smartness is a static objective state, and I become angry/hateful when I see things that challenge my delusion.

Same thing goes with noun labels (capitalist, socialist, republican, Buddhist, Muslim, etc). You get attached to it, you end up lazily thinking the ideology you have associated yourself with is the correct one, and any challenge to that thinking makes one uncomfortable and possibly angry/hateful.

So yes, attach yourself to labels, and it is easier for Mara (your ego) to affect you xD

Dhammapada, Evil, 121-122

Think not lightly of evil, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the fool, gathering it little by little, fills himself with evil.

Think not lightly of good, saying, "It will not come to me." Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good.

These two verses reminds me of the first part of the first verse of the dhammapada: all we are is the result of our thoughts. Our mind's constitution is made up of the effects of countless thoughts we've had and their resulting actions. For instance, take a vice, like stealing. The more you do it, the easier it emotionally becomes to do so, and as stealing becomes more normative in your mind, bigger steals don't seem as taboo anymore, so one may participate in those as well. I'm not saying doing a vice once or twice will lead you down a slippery slope to full out criminal, but that participating any action, good or bad, will have an effect on you. And those little actions will add up. This applies to positive actions as well- for example, the more you volunteer, the easier and more normal it emotionally becomes, until taking on bigger projects won't seem as intimidating or difficult.

Sutta Nipata 1.7
Vasala Sutta: On Outcasts

Thus have I heard:

On one occasion the Blessed One was living near Savatthi at Jetavana at Anathapindika's monastery. Then in the forenoon the Blessed One having dressed himself, took bowl and (double) robe, and entered the city of Savatthi for alms. Now at that time a fire was burning, and an offering was being prepared in the house of the brahman Aggikabharadvaja. Then the Blessed One, while on his alms round, came to the brahman's residence. The brahman seeing the Blessed One some way off, said this: "Stay there, you shaveling, stay there you wretched monk, stay there you outcast." When he spoke thus the Blessed One said to the brahman: "Do you know, brahman, who an outcast is and what the conditions are that make an outcast?" "No, indeed, Venerable Gotama, I do not know who an outcast is nor the conditions that make an outcast. It is good if Venerable Gotama were to explain the Dhamma to me so that I may know who an outcast is and what the conditions are that make an outcast."

"Listen then, brahman, and pay attention, I will speak."

"Yes, Venerable Sir," replied the brahman.

1. "Whosoever is angry, harbors hatred, and is reluctant to speak well of others (discredits the good of others), perverted in views, deceitful — know him as an outcast.

2. "Whosoever in this world kills living beings, once born or twice born, in whom there is no sympathy for living beings — know him as an outcast.

3. "Whosoever destroys and besieges villages and hamlets and becomes notorious as an oppressor — know him as an outcast.

4. "Be it in the village, or in the forest, whosoever steals what belongs to others, what is not given to him — know him as an outcast.

5. "Whosoever having actually incurred a debt runs away when he is pressed to pay, saying, 'I owe no debt to you' — know him as an outcast.

6. "Whosoever coveting anything, kills a person going along the road, and grabs whatever that person has — know him as an outcast.

7. "He who for his own sake or for the sake of others or for the sake of wealth, utters lies when questioned as a witness — know him as an outcast.

8. "Whosoever by force or with consent associates with the wives of relatives or friends — know him as an outcast.

9. "Whosoever being wealthy supports not his mother and father who have grown old — know him as an outcast.

10. "Whosoever strikes and annoys by (harsh) speech, mother, father, brother, sister or mother-in-law or father-in-law — know him as an outcast.

11. "Whosoever when questioned about what is good, says what is detrimental, and talks in an evasive manner- know him as an outcast.

12. "Whosoever having committed an evil deed, wishes that it may not be known to others, and commits evil in secret — know him as an outcast.

13. "Whosoever having gone to another's house, and partaken of choice food, does not honor that host by offering food when he repays the visit — know him as an outcast.

14. "Whosoever deceives by uttering lies, a brahman or an ascetic, or any other mendicant — know him as an outcast.

15. "Whosoever when a brahman or ascetic appears during mealtime angers him by harsh speech, and does not offer him (any alms) — know him as an outcast.

16. "Whosoever in this world, shrouded in ignorance, speaks harsh words (asatam) or falsehood expecting to gain something — know him as an outcast.

17. "Whosoever debased by his pride, exalts himself and belittles other — know him as an outcast.

18. "Whosoever is given to anger, is miserly, has base desires, and is selfish, deceitful, shameless and fearless (in doing evil) — know him as an outcast.

19. "Whosoever reviles the Enlightened One (the Buddha), or a disciple of the Buddha, recluse or a householder — know him as an outcast.

20. "Whosoever not being an arahant, a Consummate One, pretends to be so, is a thief in the whole universe — he is the lowest of outcasts.

21. "Not by birth is one an outcast; not by birth is one a brahman. By deed one becomes an outcast, by deed one becomes a brahman.

*Arahant- someone who has reached very high levels of enlightenment (but haven't reached full enlightenment yet)

I don't necessarily agree with all the conditions one should become an outcast, and I don't know if I fully agree with the idea of ostacisizing people, but I like this sutta because it emphasizes that actions are what matters in regards to how one treats people. Which I find an important idea, because I've encountered many people who will treat people poorly/backstab people/etc on grounds that don't matter (which I personally define as things which do not *affect* others)- clothing choice, interests (that aren't harmful in nature), habits, etc.

On another note, I enjoy how in this sutta the brahman is cursing out the Buddha but when the Buddha talks about his garb not being a condition for being an outcast the brahman is suddenly all "ooh please teach me Venerable". Totally unrealistic dialogue, haha. It's pretty rampant throughout the Tipitaka, though. Makes for good entertainment.

Lakkhana Sutta: Characterized (by Action)

"Monks, a fool is characterized by his/her actions. A wise person is characterized by his/her actions. It is through the activities of one's life that one's discernment shines.

"A person endowed with three things is to be recognized as a fool. Which three? Bodily misconduct, verbal misconduct, mental misconduct. A person endowed with these three things is to be recognized as a fool.

"A person endowed with three things is to be recognized as a wise person. Which three? Good bodily conduct, good verbal conduct, good mental conduct. A person endowed with these three things is to be recognized as a wise person.

"Thus, monks, you should train yourselves: 'We will avoid the three things that, endowed with which, one is to be recognized as a fool. We will undertake & maintain the three things that, endowed with which, one is to be recognized as a wise person.' That's how you should train yourselves."

*Note: from now on I'll be adding a 1-2 word subject indicator in the subject bar.

Dhammapada, Happiness, verses 197-200

Happy indeed we live, friendly amidst the hostile. Amidst hostile men we dwell free from hatred.

Happy indeed we live, friendly amidst the afflicted (by craving). Amidst afflicted men we dwell free from affliction.

Happy indeed we live, free from avarice amidst the avaricious. Amidst the avaricious men we dwell free from avarice.

Happy indeed we live, we who possess nothing. Feeders on joy we shall be, like the Radiant Gods.

Our internal state is more important than our external one. Why do there exist happy people in miserable conditions, and miserable people in happy conditions? Our outlook creates our world, not vice-versa. Two people could live the exact same life and have completely different views of it- one may think it is satisfactory and contains all one could ever need, another may think it is not enough and therefore unsatisfactory.

That isn't to say these verses are about complacency- developing a mindset that can survive in hard conditions so that those conditions may remain the same. In my personal opinion, we should always strive to improve poor life conditions, but while doing so should develop a mindset that isn't affected by those conditions. If I have a boss who mistreats myself or others at work, I should work to have justice enacted on the boss, while not allowing the mistreatment to harm my state of mind/get the better of me.

By developing one's mindset, it is possible to live happily in less than ideal conditions.

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."