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.