Buddhism and Jediism- some daily dhamma

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."