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meditation on the heartbeat Usually we use an anchor in meditation, the breathing being the most common. Sometimes when I focus on that I feel my heartbeat taking my attention, so I thought about using that as an anchor, does anyone know if there is a meditation technique that uses the heartbeat? PS: I'm aware this does not apply to all types of meditation <Q> You can use it if it serves you the purpose of one-pointedness attention. <S> But you should remember the benefits of using the breath as your point of attention. <S> The breath is both a concious and unconcious function and because of that it serves as a bridge bwtween them. <S> Also in Tibetan Buddhism conciouness is said to "ride" in the winds (prana) of the body so by focusing in the breath you are also focusing in your mind. <S> Once you have achieved mindfulness thru the attention to your heart beat, it is better to switch to your breath. <A> My unorthodox answer is that empirically, have you ever heard someone say that heartbeat meditation really helped them? <S> Did it help them know themselves or become enlightened? <S> In browsing around meditation forums and message boards, I've literally never seen a recommendation for this. <S> I infer that statistically, it's not likely to be the most profound type of meditation. <S> Can you try it? <S> Why not! <A> I've had the same experience. <S> the reasons are endless. <S> There are no good reasons to meditate on the heartbeat except until you have attained the 3rd jhana at least, after which you can practice extreme ascetic practices. <S> But you asked for how to meditate on the heartbeat:all meditation methods are the same, notice the in and out. <S> Gradually you will notice the space between the in and out. <S> Include this space in your observation: in, space, out, space, in, space, out, etc. <S> Gradually this space will open up and you can enter jhana. <S> For more info on meditation and how it works read this . <A> There are 2 main bodily functions. <S> The breath and the heartbeat. <S> In calming the bodily fabrications it is not just calming the breath until it stops. <S> When the breath stops then you have to look at any movement on the body. <S> Generally it will be the heartbeat. <S> This will also eventually slowdown and stop. <S> This is the point where you have calmed down all bodily fabrications. <S> (In context of Anapana you have completed the 1st 4 stages.)
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It is better to ignore the heartbeat and focus on the breath for countless reasons!Calmer mind, more stable heartrate, blissful, easier, wind element cultivation...
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What makes someone enlightened? Some years ago I somehow managed to stay almost the whole day without any thought, and for several months I used to be in that state of consciousness. I had the breathtaking feeling of emptiness and freedom, there were no ups and downs anymore, I was completely balanced and a profound happiness had taken me. I thought I had become a Buddha, but the thoughts started to come in and this state of consciousness faded. What makes someone enlightened?I read that if you stay 45 minutes without even the subtlest thought crossing your mind you'll be enlightened. Well, I think that is very challenging. <Q> States of calm attained thorough meditation is only temporary. <S> Enlightenment is permanent. <S> what. <S> i don't know maybe. <S> But i think it takes more than 45 minutes to be enlightened. <S> Unless your an Anagami. <S> Also enlightenment is not a not thinking contest. <S> If that was the case i can think of a few people who'd be enlightened by now. <A> Traditionally (as in the early buddhist suttas ), enlightenment (understood as nibānna) is reached with the permanent cessation of dukkha . <S> A pre-requisite is the destruction of all fetters . <S> So, nibbāna is not a temporary state where the mind is somewhat still. <S> The word "enlightenment", though, is used in texts of different schools (buddhist and otherwise) to describe different experiences (eg. " satori "). <A> No. <S> See Sam Harris' book "Waking Up", pages 131-133 of Chapter 4, "Meditation". <S> In it he relates the story of a woman who experienced just what you're describing, and the subsequent events that showed that although her experiences did represent some degree of progress, they simply were not the big E. ADDITION:Actually, the relevant part is reproduced here . <S> The key part starts at the third paragraph, but it's worth reading the first two as well, for context. <S> (And I highly recommend buying the entire book.) <A> Enlightenment is not being without thinking, and is not a feeling. <S> AFAIK and as far as my research into this. <S> Some schools of zen meditation taught that but they died out. <A> You experience it when the 5 aggregates cease momentarily and then starts again. <S> You see Dependent Origination and this experience causes a paradigm shift and your perceptions are charged for ever. <A> You have to complete the dasa paramita (Ten Perfections), and prior to that you should have done enough good karma to be an arahat, and when you reached that much you can decide either to be a buddha/pase buddha or an arhat. <S> It takes many life times. <S> You can't expect to be a buddha in this lifetime with some meditation, if it's that much easy then there would be a ton of buddhas out there. <S> Being a buddha is a hard work according to the theravada buddhism, it's easier to be an arhat. <S> besides the whole purpose of the buddhism is free from the suffering, which is achievable through being an arhat. <S> Ten Perfections: <S> Dana - Charity Sila - Morality <S> Nekkhamma - Renunciation <S> Panna <S> - Wisdom <S> Viriya - Perseverance <S> Khanti - Patience <S> Sacca - Truthfulness <S> Adhitthana - Determination Metta - Loving-kindness <S> Upekkha - Equanimity
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If you decided to be a buddha, then you have to take "niyatha vivarana" (something like guidance or prediction) from another buddha, then since that life you start doing Ten Perfections until the life you become the buddha. You can't stay in that state forever. The key is not to get rid of thoughts or be in a state of no thought but to see the nature of these thoughts to the point that it doesn't bother you. I read that if you stay 45 minutes without even the subtlest thought crossing your mind you'll be enlightened
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Did the Buddha teach the Mahayana I understand that according to some "schools" at least historical ones that the historical Buddha didn't teach the Mayanaha. Is that true? <Q> At the time of the Buddha there were no schools, only one "type" of Buddhism was known: The teachings of the Buddha, the discourses and verses spoken by him. <S> , he did not teach Theravada, Mahayana or Zen. <S> After the Buddha passed away to PariNibbana, the monks got together in councils to unify and register the teachings of the master, they put together the suttas, the Vinaya, the verses (Dhammapada), Jakata stories etc. <S> After many decades there was a split in the Sangha due to different interpretations of the teachings and that was when this discussion of Mahayana and Theravada began. <S> As Buddhism reached different countries, different versions of the religion appeared addapting Buddhism to the culture and older religions of the country. <S> Tibetan Buddhism is a good example, it still has traces of Astrology and Shamanism in some of its schools <S> (this is not criticism, I'm not claiming this or that school is right or wrong, I tried not to take any side on this answer and respect all views) <A> Yes, some schools say that, but according to Tibetan Buddhism the teachings of Mahayana were actually given by Buddha, during the second turning of the wheel, at the Vultures Peak. <S> The emphasis is in the concept of emptiness and boddhichita or universal compassion. <S> In the third turning of the wheel, there is not a specific place mentioned. <S> They deal specially with the Buddha Nature that all sentient beings possess. <A> It's impossible to know what the Buddha taught, as even the earliest known writings were written long after he passed on. <S> However, many schools claim they were the original words of the Buddha, either as a bid for credibility or as part of sectarian disputes. <S> Don't take any such claims seriously.
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Buddha taught the Dhamma-Vinaya
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Are Aksobhya and Bhaisajyaguru the same buddha? This page by Venerable Husan Hua says yes; this page by Zhuoge Rinpoche says no. <Q> Apart from both being blue, the iconography of the two Buddha's is completely different - different mudras and implements for example. <S> Their "function" is also different. <S> One represents wisdom (Akṣobhya) and the other compassion (Bhaiṣajyaguru). <S> if they are supposedly the same, then why are they so different? <A> This post on Dharma Wheel says that, at least in Japan, Aksobhya was venerated the same as the Medicine Buddha (i.e. as the Buddha to appeal to for dealing with this worldly medical problems) until news of Bhaisajyaguru's sutras arrived in Japan. <S> In any case, Shakyamuni is often described as a doctor and the Dharma as a diagnosis and prescription for what ails us. <A> Depends on which dimension of reality one talks about. <S> And according to the Amitabha Sutra , there're countless Eastern Pure Lands Buddhas: ..." <S> Śāriputra, thus do I now praise and extoll the inconceivable merit of Amitābha Buddha. <S> In the East there are also Akṣobhya Buddha, Appearance of Sumeru Buddha, Great Sumeru Buddha, Radiance of Sumeru Buddha, Wondrous Sound Buddha, and thusly as many buddhas as there are sand grains in the Ganges River... <S> Then from a supramundane dimension, all Buddhas have transcended all wrong views (not-I), all cravings (not-mine), and all conceits (not-myself) ( ~~ AN 3.32 ~~ ) and as a result, all notion of sameness or difference no longer applies.
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From the mundane dimension, both Bhaisajyaguru and Aksobhya are Buddhas of the Eastern Pure Lands.
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Is it OK to purchase cat food? Forgive a (possibly) silly question - but I have a cat as a pet, and of course I purchase cat food for him and feed it to him. Being a pretty recent participant of Buddhist thought and practice, I also understand that eating meat (something I admittedly still do myself) is frowned upon, but the thought occurred to me the other day - is it also frowned upon to buy my pet meat-based products? By doing so I participate in the killing of animals. On the other hand, cats are pretty much carnivores by nature, and trying to get a cat to go vegetarian would likely harm him. <Q> I also understand that eating meat (something I admittedly still do myself) is frowned upon <S> It depends on the tradition and personal beliefs. <S> If you follow Theravada Buddhism, you wouldn't have any issue with feeding yourself or your cat with meat products. <S> In Theravada Buddhism, the word of the Buddha is valued higher than personal opinions. <S> :) <S> Vegetarianism is usually treated as a personal food preference. <A> Looking more critically at karmic web is good, but the whole point is to reduce/diminish and ultimately end suffering, however it manifests in the world... <S> That said, it doesn't hurt to look into where you get your cat food from, getting it from more ethical sources. <S> We could go out and try and prevent every lion from eating a gazelle, but that would kill the lion and the gazelle, because the gazelle would overgraze and run out of food, and the lion would starve. <S> When synthetic meat is plentiful and cheap, then maybe we can have no ethical qualms about our feline's meals having meat in them, but until then, try and make the best decision with the information you have available. <S> Meat is not really the problem, the main issue is what happens to obtain the meat. <S> In whatever way we can minimize or avoid that, so much the better. <S> So perhaps you get cat food <S> that's chicken from chickens that only ate corn instead of eating worms. <S> Honestly I do not know if such products exist or are at that level of transparency yet, <S> but it's possible, depending on where you live. <S> Don't sweat it. <S> The intention you have to keep your furry roommate friend alive is more valuable than the other side of the scale. <A> So I'm answering from that standpoint. <S> The Upaseka Precepts Sutra* does have something to say about pets. <S> They essentially promote divesting of your animals, specifically singles out carnivores as unallowable animals to own, and suggests releasing them back to the wild. <S> In practice, some lay followers donate the animals to temples, which let the animals live out their life on the monestary. <S> I'm a vegan, but out of accident of family history I own a cat, who kills mice in my apartment and eats cat food from a bag, the label says it is 20% plant matter, so which is 20% more than a cat would eat in the wild. <S> Obviously I'm a pragmatist and prefer harm reduction over harm rationalization. <S> A random observation is that my cat loves corn. <S> Some of the cat food brands he has eaten use corn gluten as the source of protein <S> and he really likes the flavor of corn. <S> An Upsaksa is a lay person, this sutra is for lay people who takes on more than the 5 precepts, but fewer than the Bodhisattva Precepts or the vinaya precepts, which are for monastics. <S> ref: <S> http://www.sutrasmantras.info/sutra33c.html <S> (16) <S> If an upāsaka who has accepted this precept raises animals, such as elephants, horses, cows, goats, camels, or donkeys, and refuses to give them away to someone who has not received the [upāsaka] precepts, he has committed the sin of negligence. <S> ref: <S> http://www.ic.sunysb.edu/Clubs/buddhism/bns/bnstext.htm <S> On Harming Sentient Beings A disciple of the Buddha must not sell knives, clubs, bows, arrows, other life-taking devices, nor keep altered scales or measuring devices. <S> He should not abuse his governmental position to confiscate people's possessions, nor should he, with malice at heart, restrain or imprison others or sabotage their success. <S> (82) <S> In addition, he should not raise cats, dogs, foxes, pigs and other such animals. <S> (83) <S> If he intentionally does such things, he commits a secondary offense. <A> May be you could feed your cat egg products ? <S> It minimizes the negative karma yet may also be a nutritionally complete meal. <S> I don't have any cats and not sure they would consume eggs, but you can try feeding the cat part of your omelot. <S> You can also try try tuna which may have less of a karmic repurcussion than something higher up on the food chain. <S> It's been said the difference between killing a plant and killing an animal is that you can't hear the plant scream. <S> Keeping this in mind you may want to choose a diet that minimizes the withdrawl from you and your cats karmic accounts. <A> Vajra Yana Buddhism ( Ref-Wikipedia) allows the followers to take meat and the Preachers ( Acharyas) to get married . <S> It came as a variant of Buddhism in India ,firstly as an attempt to combine Tantra System of Hinduism with Buddhism and later around 7th-8th Century AD to justify the use of Violence for Self-Defence and for protection of Buddhists from opponents of Buddhism --mainly Islam which justified the use of Violence for spread of Religion. <S> This form of Buddhism spread to other parts of the World and is known by different names in different regions.
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So you or your cat is less likely to get frowned upon, just for eating meat. As noted elsewhere, it's pretty much only Mahayana Buddhism (especially Chinese, Korean, Vietnamese Buddhism) where vegetarianism as an ideal is the norm.
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What is Tantric Theravadan Buddhism? I read somewhere that there are a number of Tantric Theravadan Buddhists practicing in Cambodia. What is Tantric Theravda and what are it's distinguishing practices? Can it be said to be a vajrayana practice? Does it use visualisations practices and if so what sort of things are visualised? How is it different to non-tantric Therevadan practice? <Q> This particular tradition of practice is actually not based on Vajrayana practice, but is more of a mixture of traditional Theravada meditation with Hindu Tantra, not Buddhist Tantra, so there isn't any deity yoga, but is instead based on generating a nimitta made of light and then moving it around within one's body. <A> I found this scholarly article by Kate Crosby . <S> To summarise the distinctive feature <S> The creation of a Buddha within through the performance of ritual byplacing and recognising within one's body the qualities of the Buddha,which in turn become the Buddha. <S> Sacred syllables or phrases are used to represent a larger entity. <S> Sacred language as the creative principle. <S> The Dhamma arises out of thePali alphabet and sacred syllables. <S> This refers to formation of Dhamma inall senses of the term: <S> Esoteric interpretations of words, objects and myths that otherwise havea standard exoteric meaning or purpose in TheravBda Buddhism. <S> The necessity of initiation prior to the performance of a ritual or practice. <S> The application of the methodologies outlined above to bothsoteriological ends, i.e. the pursuit of Nibbaa, and worldly ends, suchas healing, longevity, protection, invincibility and, potentially, theharming of others. <S> Interestingly it appears to be using the Pali <S> langauge itself as a focus for esoteric practices. <S> It's practiced in Cambodia and Laos. <A> This might interest you - http://journals.ub.uni-heidelberg.de/index.php/jiabs/article/view/9290/3151 Jump to p. 470 for the good stuff. <S> In other words, it reads an awful lot like Vajrayana! <S> I also found this by Googling around - http://santidhammo.blogspot.com/2011/11/theravada-tantra.html .
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From what I've read, it sounds like a blending of traditional indigenous religious practice mixed with Buddhism. The use of sacred language, combined with microcosm to macrocosmidentity.
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Soul and Self in buddhism I've heard a lot of questions like, "who is there to enlighten if there is no self?" Is that kind of question based on ignorance on the difference between Soul and Self? Or does Buddhism deny the existence of both Soul and Self? I think I understand Buddhists saying that 'Soul' doesn't exist.I understand the word atman meaning Soul in Vedic languages: and it is different from the concept of Self. While nobody can deny the fact that a person exists, the existence of a soul is not proven. Just curious about the concept of soul and self in Buddhism. <Q> You have to look at which reality <S> you are dealing with. <S> If you are dealing with sammuti-sacca which is the conventional reality then one can say that a soul, self, spirit, being etc. <S> exists. <S> Why?Because conventional reality is dealing with concepts. <S> A soul is a concept. <S> If you try to search for them through the method of insight meditation you will not find a lasting, permanent, indestructible entity anywhere. <S> Instead you will come to see that the false idea of a self is merely a mental formation belonging to the 4th aggregate . <S> The thing is that things work fine without the need for a self. <S> By adding a self to the equation one is enforcing and strengthening the suffering by identifying and taking ownership of it. <S> There is a profound difference in saying <S> "i am angry" and <S> "anger has arisen in the mind" . <S> There is also a build-in problem in the way language is used. <S> We are forced to speak about e.g. consciousness by using nouns which can imply that there is something there. <S> But there is not. <S> Consciousness is not a thing. <S> Its a knowing. <S> What we normally think is consciousness is really a series of cittas (momentary acts of consciousness) that are happening in rapid succession. <S> The Buddha once said that its okay to use conventional language but do not be fooled thereby. <A> The Gotama Buddha taught us that this is not an essential. <S> Our mission in life is to comprehend and experience the Four Noble Truths. <S> Our Teacher, the Buddha, was a pragmatic man. <S> What do we need to know to understand "becoming"? <S> We need to know and experience dukkah. <S> We need to comprehend and experience the causes of dukkah. <S> We need to comprehend and understand the wisdom of freedom (nibbana) from dukkah. <S> Finally we need to experience that freedom (nibbana) from dukkah. <S> All such notions of "soul", "self", inherent eternal being or "immortal other" become obstacles. <S> They become dispositions which individuals form emotional attachments to and become objects we grasp onto and hinder our development into a fully actualized living being. <S> This is what separates the teaching of the Gotama Buddha from all others. <A> Yes. <S> In Buddhism, especially in the Theravada tradition, a transmigrating soul doesn't exist (see Milindapanha 3.5.5). <S> However, the self exists though it is not permanent and is dependent on the inter-working of the senses, sensation, perception, mental formations and consciousness. <A> Soul <S> I think you're right about Soul. <S> According to Wikipedia the word should be understood in contrast with atman : <S> Hence the term anatta is often interpreted as referring to the denial of a self or essence. <S> Anatta is used in the early Buddhist texts, as a strategy to view the perception of self as conditioned processes (or even an action), instead of seeing it as an entity or an essence. <S> IMO the doctrine is something like, "All conditioned things are impermanent. <S> There is no Soul (permanent essence) in any conditioned thing." <S> My explanation / understanding of this doctrine is non-standard because it's coloured by someone having tried to teach me Platonic Idealism , but my understanding is something like: <S> There, in front of me, is (for example) a table. <S> Plato suggests there's an actual table (physical object) and an ideal table. <S> Buddhism suggests that it's wrong to see that actual table as containing the soul of table, the essence of table, as being the manifestation of an ideal/permanent/godly table, for two reasons: <S> The table itself is impermanent. <S> Its atoms will reused for something else, will take another form, e.g. within a few hundred years at most. <S> My view of the table is impermanent (e.g. because thoughts are impermanent). <S> Note that here I'm trying to apply atman <S> -versus- <S> anatman reasoning to the description of a 'table'. <S> However I think that atman is, instead of being used to describe essence of 'table', more usually used to describe a hypothetical essence of 'self' <S> , i.e. what's also known as 'soul': and perhaps that is why people get confused about whether anatman means 'no soul' or 'no self'. <S> Self <S> So far as I know there are three important things to know about the Self: <S> People i.e. sentient <S> beings can be analyzed/described/perceived as Skandhas Views about self for example "this is me" and/or "this is mine" lead to suffering Self view <S> is a 'fetter' which must be abandoned on the way towards enlightenment <A> The Buddha responded in silence to the questions 'is there a soul?' <S> And 'is there no soul?'. <S> What he said was that the 5 clinging aggregates cannot be considered the soul, for you cannot will them to be something other than what they are I.e. <S> they are not in one's control as a soul should, at least theoretically should be. <S> To speak of anatta in the absence of the 5 aggregates will lead to abstract concepts. <A> Every phenomena pertaining to the mind matter process is in a flux of charge, thus there is no core which is unchanging, controllable by oneself or higher power <S> thus there is nothing worthy of identifying as oneself or your soul. <S> Also the view on self is based on perception. <S> With the cessation of perception this view also disappears. <S> With no perception of self or self identification you can say there is no self.
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If you deal with paramattha-sacca which is ultimate reality then concepts do not exist and there is no problem with a soul/self to begin with. A self is a concept. The ancient Indian word for self or essence is attā (Pāli) or ātman (Sanskrit), and is often thought to be an eternal substance that persists despite death.
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How irony and sarcasm are seen in Buddhism? How irony and sarcasm are seen in Buddhism? For example, are they considered wrong speech in all ocasions? <Q> Thanissaro Bhikkhu wrote ,, For many of us, the most difficult part of practicing right speech lies in how we express our sense of humor. <S> Especially here in America, we're used to getting laughs with exaggeration, sarcasm, group stereotypes, and pure silliness — all classic examples of wrong speech. <S> If people get used to these sorts of careless humor, they stop listening carefully to what we say. <S> In this way, we cheapen our own discourse. <S> Actually, there's enough irony in the state of the world that we don't need to exaggerate or be sarcastic. <S> The greatest humorists are the ones who simply make us look directly at the way things are. <S> Bhikkhu Bodhi wrote , Harsh speech is speech uttered in anger, intended to cause the hearer pain. <S> Such speech can assume different forms, of which we might mention three. <S> One is abusive speech: scolding, reviling, or reproving another angrily with bitter words. <S> A second is insult: hurting another by ascribing to him some offensive quality which detracts from his dignity. <S> A third is sarcasm : speaking to someone in a way which ostensibly lauds him, but with such a tone or twist of phrasing that the ironic intent becomes clear and causes pain. <A> Of course he knew what to say, and when to say it. <A> Buddha himself his speech was full of irony and sarcasm, its all over the pages I have read in the Chinese Classical Sutras. <S> I can recall easily some from my memory: When criticizing those who practiced the Dharma wrongly but wishing for attainment, he said they were wishing making rice by cooking the sands (煮沙成飯), Surangama Sutra. <S> It was directed to those who didn't conquer sexual desire but wanting any fruition of the practice. <S> When criticizing another wrong practice, he said using human fece crafting an artwork of sandalwood hoping it gave out the fragrance of sandalwood (人糞刻旃檀形). <S> Criticizing the Brahmin's Self notion, he said it was like a worm by accident eating out a piece of wood forming pattern <S> looked like a letter, they thought the worm knew language!《大般湼槃經》. <S> I very much agree with Ven. <S> Thanissaro as quoted by above ChrisW. <S> When someone is full of wisdom his speech is an art of speech of the highest form.
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The Buddha himself was quite sarcastic, ironic and funny, as all wise people tend to be.
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Does karma force things to happen? I know karma matures with the right conditions but does it ever force things to happen with the certainty that it will happen? Like for example can earning a specific karma say that it's going to force an effect, like when somebody does something good that means they'll become a private buddha in the future. Does it sort of "force" or push things in the direction of the karma to happen or is it still just waiting for the right conditions. <Q> It doesn't force things to happen because karma by definition has no self which can force anything. <S> Karma doesn't really exist as some punishing entity (like a Western God), which is what the word "force" implies in your question. <S> In Buddhism and Hinduism, the chain of causation that binds beings to the Wheel of Birth and the natural conditions that stem from it, creates a torrent of karma all of which must be satisfied in life after life until samadhi/bodhi can be achieved. <S> "Conditions" can be anything by the way. <S> A condition can be being in a certain situation, seeing a certain characteristic of a person (e.g. maleness, femaleness), or even "having a body". <S> Oftentimes I believe that karma has an effect that is beyond time, simultaneously immediate, near, and far.. <A> When a seed of certain kind is exposed to certain conditions, it grows. <S> Karma works more like this than some deterministically absolute force. <S> There is never any sort of absolute with this, as we can, for instance, learn to deal with our volitional formations (our sankharas) in ways other than being subject to their conditional fruition, one such effective method is vipassana. <S> In essence, because we can develop non-attachment and wisdom, no. <S> Becoming a Buddha is more of a transcendence of karmic determinism, rather than being a "thing" brought about by karmic eventuality. <A> According to the Acintita Sutta , the precise working out of the result of karma is not to be conjectured about, otherwise it will bring madness and vexation to anyone who conjectured about it. <S> "There are these four unconjecturables that are not to be conjectured about, that would bring madness & vexation to anyone who conjectured about them. <S> Which four? <S> "The Buddha-range of the Buddhas is an unconjecturable that is not to be conjectured about, that would bring madness & vexation to anyone who conjectured about it. <S> "The jhana-range of a person in jhana... <S> "The [precise working out of the] results of kamma... <S> "Conjecture about [the origin, etc., of] <S> the world is an unconjecturable that is not to be conjectured about, that would bring madness & vexation to anyone who conjectured about it. <S> "These are the four unconjecturables that are not to be conjectured about, that would bring madness & vexation to anyone who conjectured about them."
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It is more correct, in my understanding, to say that karma merely encourages certain activities, or acts as an urge that sometimes is perceived as an unstoppable or confounding force depending on our level of attachment .
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Are there examples of the Buddha showing humour in the Pali Canon? Leading on from this question - are there any examples of the Buddha showing a sense of humour or a certain lightness in his teachings within the Pali Canon? I was once told that it is possible to find examples where he perhaps approaches teaching with a gentler approach depending on his audience. Certainly the Buddha gives the lions roar but does he sometimes give the cheeky wink too? <Q> You could say the Buddha and arahants had a peculiar form of humour, as Konrad suggested in his comment above. <S> The hasituppādacitta (smiling-producing mind) is a citta unique to enlightened beings. <S> While they can also smile due to beautiful-functional cittas, the hasituppādacitta is rootless, containing none of the wholesome or unwholesome roots. <S> This means they would smile at things ordinary folk <S> wouldn't, like brahmas being born as pigs (Dhp-A 338), or ghosts being tortured for past misdeeds (Dhp-A 71). <A> The formulaic way the suttas are recited make it difficult to see much humour. <S> But there is a really interesting series of talks by the scholar John Peacock, "Buddhism before the Theravada", where he talks about the way many of the Buddha's concepts, even some of the most basic and familiar ones, could have been seen as provocative and satirical at the time he spoke them- particularly, satirizing or punning on brahmanical rituals ( http://www.audiodharma.org/series/207/talk/2602/ ). <S> There was some short sutta I saw, I think in the Anguttara Nikaya, where the Buddha said something like "This is so important, I can't even think of a simile for it". <S> Considering how free the Buddha was with similes, I think his listeners would have taken this as a bit of a joke :) <A> There are examples of satires by the Buddha in the Pali canon. <S> Presently I can remember two instances: (1) <S> In Tevijja Sutta (DN13), the Buddha compares the brahmans claiming to show the way to meet the Brahma without ever seeing him to a young man searching for the perfect girl, without seeing her or knowing her name and whereabouts. <S> (2) <S> In Assalayana Sutta (MN93), the Buddha ridicules the claimed superiority of the brahmans by birth by saying that the "brahman-women are plainly seen having their periods, becoming pregnant, giving birth, and nursing [their children]. <S> And yet the brahmans, being born through the birth canal, say, 'Brahmans are the superior caste; any other caste is inferior." <S> You can have a look on "What the Buddha Thought" by Richard Gombrich where there is a chapter on Buddha's satire. <A> M.N. 90 <S> The frame story of this sutta presents a gentle satire of royal life. <S> Despite his position, King Pasenadi Kosala must still act the role of messenger for his wives. <S> Because of his position, he finds himself surrounded by people he cannot trust — he never gets to the bottom of the question of who brought misinformation into the palace — and whose minds fasten on issues of overthrowing and banishing, possibly him. <S> He is so preoccupied with his responsibilities that he doesn't pick up on the Buddha's gentle joke about his servitude to the sisters Soma and Sakula, can't stick with an issue for any length of time, sometimes can't even phrase his questions properly, and can arrive at no greater certainty about the Buddha's teachings than that they seem reasonable. <S> At the end of the sutta he has to leave, not because he has exhausted the issues he would like to discuss, but because one of his courtiers tells him it is time to go. <S> All in all, not an enviable position. <S> I'd also recommend Ajahn Sujato's blog post for more examples: https://sujato.wordpress.com/2011/11/29/the-ten-funniest-scenes-from-the-pali-canon/ <A> There's a page on Ven. <S> Sujato's blog, The Ten Funniest Scenes from the Pali Canon . <S> The Buddhism. <S> SE site guideline say I ought to quote from the reference; so here is the first, of ten: 10. <S> Saccaka gets his comeuppance <S> Where? <S> Majjhima Nikaya 35, <S> Culasaccaka Sutta <S> What’s up? <S> Saccaka the wanderer features in a few Suttas. <S> Here he threatens to take on the Buddha in debate on the five aggregates and not-self, giving an elaborate series of similes on how he will drag the Buddha about ‘like a huge elephant would enjoy a game of washing hemp’. <S> Where’s the funny? <S> While Saccaka is boasting, there’s <S> no doubting his pride is due for a painful fall, and the Sutta doesn’t disappoint. <S> He ends up thoroughly humiliated, seating and depressed. <S> But like all good thrashings in debate, it turns out to be a necessary antidote for his pride. <S> He ends up becoming an arahant. <S> Readers mention others in the comments at the end of that post. <A> There is one passage in the Vinaya (rules of conduct for monks and nuns) which struck me as showing a sense of humor from the Buddha. <S> He saw in the distance a hut made from sun-baked mud that a monk who was a potter in his life as a householder before he went forth. <S> The Buddha asked the Ven. <S> Ananda something like, "Ananda, what is that thing in the distance that looks like a beautiful ladybird?" <S> If you are familiar with how the Buddha wanted his monks to live, abandoning luxuries and things of beauty, then you might appreciate the subtle humor of this. <S> Ananda replied that it was the hut that a particular monk had made, though I suspect that the Buddha already knew that. <S> The Buddha then made a rule that a monk could not make a sun-baked hut. <A> OK. <S> Thank you all for the wax apologetics. <S> It only made it clear to everybody that the Pali Canon cannot be a source material even for the most talented of right-wing comedians(if he or she <S> even exists.)There is a large amount of Buddhist humour outside the scriptures for people to feast on. <S> What interests me is that given the Theravadan vinaya admonishments against anything that even hint on the slightest pleasurable sensations, are these 'funnies' kosher??
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There is humour in the suttas, but inevitably it is used as a lead up to a more serious discussion of dhamma.
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What determines whether a style of meditation can or cannot lead to insight? On YouTube @Yuttadhammo seems to say that tranquility meditation requires focus on a concept and as a result -- i.e. because a concept is not "real" -- that meditation cannot lead to insight. And, by way of contrast, he says that the rise and fall of the abdomen can lead to insight because the abdomen (and its rise and fall) is real. Is that -- the nature/reality of the meditation object -- the primary difference between meditation intended to achieve tranquility and that intended to achieve insight? But if so, how does that tally with Y's answer to this question . There, he notes that the Visuddhimagga allows for insight to be achieved by scrutinising “mentality” (nāma). But how is mentality real while a concept is not? <Q> Here is the difference: a thought itself is real, but the object of the thought is conceptual. <S> Loving-kindness is real, but the object of loving-kindness is conceptual. <S> When thinking, one is really thinking. <S> When thinking of a cat, the cat is not really there, but the thought is. <S> When loving a person, the love is really there, but the person is only a concept. <S> Mind refers to the process of thinking, loving, etc., itself, not the object of the mental activity. <S> When the mind focusses on the movements of the body, the movement is real, the focussing is real, but the body part itself (e.g. hand, foot, stomach, breath etc.) is a concept. <S> If one focusses on the sensation at the nose or the abdomen, then one is focussing on ultimate reality. <A> Tranquility meditation requires focus on a concept Tranquility meditation such as Metta or Recollections of the Qualities of the Buddha are based or expanded on concepts. <S> Tranquility meditation using the breath is based on the "real" " physical" " direct" sensation of " <S> **touch <S> ** " in the nostrils. <S> Is the reality of the meditation object the primary difference between meditation intended for tranquility and intended for insight <S> Of course you'd want to choose a meditation object that you can concentrate on. <S> The more real the better. <S> The more solid (rupa) <S> the better. <S> So the 'realness' of the meditation object is not the "difference" between tranquility and insight but is in the best interest of both meditation practices. <S> So my answer is no. <S> Meditation objects are not the primary difference between tranquility and insight its the meditation technique one uses on them that differentiates the two. <S> How is mentality real while a concept is not? <S> Forgive me. <S> I don't know how to explain this but ill give an example: Loving kindness is a concept. <S> Sukha and piti are nama. <S> Nama are like the actual real mental qualities that arises in our mind and concepts is almost like a label we give to the combined mental factors. <S> Since insight deals with seeing things clearly it sees straight through concepts and deals directly with Nama and rupa. <S> Tranquility however doesn't have to break the concepts into nama.it just has to stay with it for however long <S> it lasts. <A> Supposing you thought of a coloured-disc - then, the disc is not real - simply because you don't experience a disc - what you experience maybe one or more of the following(one after the other): <S> perception of colour, perception of shape, perception of any of the four elements, mind-consciousness, pleasant/unpleasant/neutral feeling etc - and the above are all namas - that's what you experience, and that's what is real - You do not experience a "disc" - hence it is not real. <S> Now, when it comes to Samatha Meditation - As far as I can see you choose a particular concept - and stabilize it in your mind - to access jhanas and so on. <S> As far as I can tell - the difference isn't really in the object but how you use it - for example - you take up a coloured-disc in your mind and then analyse the three characteristics of the namas (their impermanence, non-self and suffering) - and that would be vipassana instead of <S> the usual samatha it is used for - <S> but it seems, as Yuttadhammo mentioned somewhere on this site - that some objects of meditation are far better suited for samatha and some others for vipassana. <A> Tranquility meditation can easily use the rising and falling of the abdomen as an object, just like insight meditation can easily use a concept as its object. <S> Now I can see conceptualization itself being an issue, but again, that's nothing to do with tranquility or insight. <A> If I am to interpret meditation leading to insight as meditation which takes you to the final goal then it should have the following characteristics. <S> should be based on the foundations of mindfullness <S> you should come to a station where you experience the whole body, you should calm the body conditioner <S> you should look at sensations cultivating the factor of rapture and joy thus calming the mind conditioner etc. <S> Meditation devoid of the above may not take you to insight. <S> Even if you take to develop concentration still you have to pass through these stations.
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Tranquility meditation is a method, and it has nothing to do with an object. If one focusses on the breath, for example, going in and out of the body, one is focussing on a concept, as it is not directly related to the observation of the sensation. You need concentration to develop insight.
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Can contemplation of the four noble truths lead to penetration of them? Like can you gain insight into the four noble truths by contemplating them? In this sutta the Buddha says that "your duty is the contemplation" and then goes into the four noble truths http://www.accesstoinsight.org/tipitaka/sn/sn56/sn56.048.than.html . <Q> Contemplate here doesn't mean thinking about it intellectually. <S> Sure we all have to think about it first but real insight happens when you realise it through direct experience. <S> This is like contemplating how a mango tastes a hundred times Instead of just picking up the fruit and tasting it. <A> The relevant Pali of that sutta is: yogo karaṇīyo which means roughly "The setting oneself upon should be done"; i.e., one should focus one's efforts on "this is suffering", etc. <S> A word meaning "contemplation" is not found in the Pali. <S> The word yoga here actually relates to the context of the sutta, since it means, literally, "yoke", as in the yoke that the turtle puts its neck under in the allegory. <S> The commentary explains that there are four yokes that one should yoke oneself to: <S> manussapaṭilābho - the attainment of humanhood tathāgatuppādo - the arising of a Tathagata (i.e., being born as a human during...) <S> tathāgatappaveditassa dhammavinayassa dīpanaṃ - the elucidation of the dhammavinaya of the Tathagata (i.e. listening to...) <S> catusaccapaṭivedho - the realization of the four noble truths <S> It is this last one that is described by the Buddha; he is most definitely referring to paṭivedha or realization, not contemplation. <S> As to your question, directly, if by contemplation you mean intellectually, then no, it is not possible to become enlightened through intellectual contemplation, since the mind is not focussed on ultimate reality (i.e. as it occurs) at that time. <S> If by contemplation you mean empirical observation, then one should only observe the first noble truth - the second and third come as a result of that, and the fourth is that observation itself. <A> Another way to look at it is when looking at theoretical physics and experimental physics. <S> Take a scientist for example. <S> He has a theory about e.g. gravity. <S> Its only a theory on the drawing board. <S> He contemplates it thoroughly and does his calculations. <S> Will he get insight into how reality functions? <S> No he will not. <S> Why? <S> Because he has not testet his theory on reality. <S> Then lets take it a step further. <S> Lets say that this scientist now wants to test his theory in practice. <S> He now conducts an experiment in reality where he tests this gravity theory. <S> He then gets his results and see that part of his theory was correct and the other part was not in line with reality. <S> He can now reevaluate his theory and make it more precise and then go test it again. <S> Has he now gotten insight into how reality functions? <S> Yes he has. <S> That is the difference between theoretical, intellectual, "book" knowledge AND experiental knowledge. <S> It is helpful to try to grapple with these concepts intellectually but that is it. <S> Only contemplating is like reading a restaurant menu and knowing all the food but never actually ordering it and tasting it. <S> Or like planning a trip but never actually making the trip. <S> Contemplation can only get you so far. <S> Insight into the 4 noble truths <S> and how reality functions is achieved by looking. <S> By observing mindfully. <S> By doing insight meditation practice.
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It is helpful to think and contemplate but know the limits of the intellect. You have to experience the four noble truth not churn it through your head back and forth trying to get a sense of it.
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Is it ok for a Buddhist to participate in a demonstration? I'm talking about a peaceful demonstration against a corrupt government. The point is: It can be seen as divisive speech because there will be people against it. <Q> The Buddha himself protested silently on at least two occasions in the Dhp commentary; both relate to his family, though. <S> He never seems to have protested against the cruelty of kings, etc. <S> and his actions seem always to have been in the form of teaching. <S> A protest is always a showing that you are against something. <S> If you are truly against it, this is paṭigha , or aversion, and it is always unwholesome. <S> In Buddhism we look at the bigger picture, and try to see that samsara as a whole is meaningless. <S> As such, we try to teach all people to give up their unwholesomeness - this means teaching all rather than taking sides. <S> The Buddha was exemplary in this regard, teaching even the basest of human beings and never challenging evil directly. <S> Finally, one might argue a civic responsibility for lay people - e.g. voting, or even demonstrating simply as a duty (e.g. H. D. Thoreau's Civil Disobedience). <S> As long as one simply sees it as a duty, this seems reasonable. <A> Some monks have, occasionally, protested against a government (for example, " this sermon was extremely critical of the Prime Minister "). <S> The word "divisive" reminds me of rules against creating a " Schism in the Sangha " ... <S> maybe the rule against "divisive" speech means, especially, speech which would divide the sangha (not the body politic). <S> Even in the Vinaya there are rules for orderly ways to express disagreement or to assert your belief. <S> I don't want to say that it's always correct (maybe it varies depending on the country etc.), <S> but I also don't want to say that it's never correct! <S> It might depend on your motive too. <S> I have met one (lay) lady who told me that she joins the front row of street manifestations, because (she said) her being in the front row will decrease the likelihood of violent clashes between protesters and police. <A> Vietnamese Buddhist monks were against the repressive rule of President Diem, a Catholic in South Vietnam in the early sixties. <S> They conducted street demonstrations and were beaten and jailed by the military and secret police thugs of the Diem gov't. <S> Finally one of their monks in protest burnt himself with gasoline in downtown Saigon. <S> A photographer was present and these photos of a monk burning were instrumental in bringing down Diem's repressive gov't and also in providing support to anti-war protesters around the world. <S> The protests by Buddhist monks in a predominantly Buddhist country culminated in the ousting of President Diem by the CIA (via his assassination by military personnel loyal to coup plotters) in September? <S> of 1963. <S> You can read more about this monk at wiki page link: http://en.wikipedia.org/wiki/Th%C3%ADch_Qu%E1%BA%A3ng_%C4%90%E1%BB%A9c <A> Yes, it is ok since you are simply voicing your opinion against corruption. <S> Your motive is not to divide people. <S> But it is not ok, if you are putting the people who follow you in harms way, just to serve your political agenda.
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If the protest is instructional - i.e. a means of reminding certain parties of the error of their ways, then it seems to be reasonable, provided one is an involved party (e.g. a relative or intimate to one party in a conflict).
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Is surrounding yourself with good people a form of aversion? I am unsure the definition of 'good' in Buddhism. My assumptions are of 'good' are; Caused no bodily harm intentionally Caused no mental harm intentionally No expectations when help is offered Willingness to help and support to those who need it Willingness to provide guidance to those who need it If there is a different definition of 'good', it would be appreciated if it can shared. Now assuming, you are surrounded by 'good' people, is that not a form of aversion? For example, if i am constantly hounded by a person's presence and this person has caused mental harm e.g. suffering and i opt to keep my distance and not participate in any activity or relationship with the person but to surround myself with 'good' people, is that not a form of aversion? What if the person has caused bodily harm? What if the person has not provided you with help when you have needed it? In Buddhism, if i choose to avoid such people, is that aversion? <Q> An analogy, in martial arts, when one needs to train and toughen up their knuckles, he wouldn't just start out punching bricks right away. <S> He has to start with punching paper stacks, then move on to punching beans, then to sands, etc. <S> Only after a period when his knuckles become strong enough then he'd practice on bricks. <S> Similarly, your mind isn't conditioned to handle bad evil people with peace and equanimity. <S> So first you have to start with good people to build up the needed strength. <S> This doesn't mean you should completely avoid bad people. <S> Try your best to treat them kindly and compassionately until the day your mind is strong enough to handle any kind of person or any kind of situation with peace and equanimity. <A> In my opinion, staying away from harmful people is not aversion. <S> It's merely protecting yourself from bad consequences. <S> After all, everyone desires happiness for themselves. <S> If you practise Buddhism because you want to overcome suffering (dukkha), it's not because you have an aversion towards suffering, rather, it's because you want to solve the problem of suffering. <S> IMO, aversion is a mental thing, not a social concept. <S> Karma works in such a way that it is primarily related to your intentions. <S> If your intention is to avoid suffering, then it is not aversion. <S> If your feeling of them is negative and continues long after their presence is removed, then it is aversion. <A> " I am unsure the definition of 'good' in Buddhism. " <S> In general, "good" is that which leads to the welfare of beings, leads to nibbāna. <S> The precepts and the eightfold path present examples of "good". <S> The hindrances, poisons, fetters, etc. are examples of "bad". <S> " Now assuming, you are surrounded by 'good' people, is that not a form of aversion? " <S> It is aversion <S> if aversion is present in the mind <S> and/or it's the main driving force producing the influence. <S> By aversion , it is meant a specific unwholesome state. <S> An aversion born of conceit, hate, delusion, ... Not all "aversions" (in the conventional sense) are aversions (in the buddhist sense). <S> Otherwise, all kinds of avoidances would be unwholesome. <S> Like avoiding walking towards a pit. <S> Renunciation <S> (eg. <S> avoiding unwholesome states and circumstances that promote unwholesome states) is a prime concern in Buddhism. <S> " In Buddhism, if i choose to avoid such people, is that aversion? " Not necessarily. <S> Your state of mind while you're inclined to avoid certain things or people could be any, including compassion for yourself. <S> Moreover, regardless if one perceives aversion in ones mind or not, it's frequently encouraged to associate with good people, and avoid associating with those whose relationships raise or increase hindrances. <S> I have heard that on one occasion the Blessed One was living among the Sakyans. <S> Now there is a Sakyan town named Sakkara. <S> There Ven. <S> Ananda went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. <S> As he was sitting there, Ven. <S> Ananda said to the Blessed One, "This is half of the holy life, lord: admirable friendship, admirable companionship, admirable camaraderie." <S> "Don't say that, Ananda. <S> Don't say that. <S> When a monk has admirable people as friends, companions, & comrades, he can be expected to develop & pursue the noble eightfold path. <S> -- SN 45.2
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That said, after staying away from harmful people, if you continue to bear a mental grudge against them, and speak ill of them to others, then you have an aversion against them. Admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life.
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Is the only way to deal with the effects of your bad karma endurance? Do you just have to endure these bad effects no matter how long they may last? I feel like I'm dealing with some bad karma. <Q> Try to make good Karma - it will help you for sure. <S> The Buddha once gave a simile. <S> He said that bad karma was like salt and good karma like water. <S> If you put some salt in a glass of water it will taste bad, but if you put the same amount of salt in a river, the taste of the water will not change, so doing good karma is a very good way to handle this situation. <S> Of course, one can get rid of all past karma by becoming enlighten or a Buddha, ordaining would be great, but I assumed you wanted a "quick" and "wordy" answer. <A> The effects of karma are neither bad nor good. <S> they just are. <S> It is you who give them meaning, not the karma. <S> It's best to understand what Karma actually is: the law of cause and effect. <S> The Buddha taught this law explicitly. <S> The effects we feel in this life relate to the actions we took or didn't take in this or previous lifetimes. <S> That is why the Buddha teaches to look at your actions as either skillful or unskillful. <S> Your actions are skillful in the ways they yield effects that propel you toward your outcome. <S> The Buddha made that goal Nirvana, or the escape from suffering. <S> If your goal is complete and total happiness, which is what the Buddha would call a noble and worthy goal, then judge your actions as skillful based on how they keep you progressing on the path toward the goal. <S> Meanwhile, you'll need to deal with the effects of your unskillful actions in the past. <S> One great way to help this along is to meditate. <S> Why? <S> I don't think meditation gives you "merit points" that reduce the impact of past unskillful actions. <S> Instead, meditation helps you train the mind in mindfulness, alertness, ardency, and discernment. <S> Sharpening these skills helps you evaluate future actions based on skillful and unskillful. <S> This reduces the possibility of amplifying the effects of past negative actions, and reduces the possibility of making new unskillful actions. <S> This is my understanding based on my study of the Thai forest tradition -- Theravada. <S> "merit points" is a concept I inferred while learning about the act of creating merit at temples in Thailand. <A> Sorry to hear that you are experiencing the results of some bad khamma. <S> Hopefully, they will pass soon. <S> Please read the Sankha Sutta: <S> The Conch Trumpet, in which the Buddha gives a technique on how to diminish and even nullify the effects unskillful kamma. <S> May you be free from suffering, may you be happy. <S> http://www.accesstoinsight.org/tipitaka/sn/sn42/sn42.008.than.html <A> Do you just have to endure these bad effects no matter how long they may last? <S> There are things you can do such as making merit to deal with it. <S> There are Three Bases for Merit Generosity Virtue <S> Mental Development <S> Lay devotees make merit by the following ways Giving alms (Dāna), Observing virtue (Śīla), Developing concentration (Bhāvana), Honoring others (apacayana-maya), Offering service (veyyavacca-maya), Dedicating (or transferring) merit to others (pattidana-maya), Rejoicing in other's merit. <S> (pattanumodana-maya), Listening to Teachings (dhammassavana-maya), Instructing others in the Teachings (dhammadesana-maya), Straightening one's own views in accord with the Teachings (ditthujukamma)[6][7] <S> This list is according to this Merit making is useful for getting rid of bad karma. <S> Intention (cetana) <S> I tell you, is kamma. <S> Intending, one does kamma by way of body, speech, & intellect. <S> - Nibbedhika Sutta <S> Intentional action to do bad will cause negative effects on oneself. <S> If you did something bad unintentionally; like stepping on an insect while you were walking; there will be no karmic potency. <S> This; however, does not mean that you get to walk around being completely mindless. <S> The cause of bad actions; which are done out of greed, hatred, or delusion; will cause bad effects on you. <S> Such as killing living beings results in being reborn in a path of deprivation. <S> If you still managed to be reborn as a human, you will be short-lived. <S> That is mentioned in the Cula-Kammavibhanga Sutta <S> You must also develop virtue; which, means you abstain from unwholesome action <S> Mental development would be to meditate. <S> Such as vipassana or samatha meditation.
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Intentional action to do good will bear positive results on oneself.
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Does Zen distinguish between concentration and insight meditation? Both the Theravada and Tibetan systems distinguish between two aspects of meditation -- concentration (aka shamata, serenity, calm abiding, shiney or zhiney (Tib.)) and insight (aka vipashyana, lhatong (Tib.)). (Some call them types of meditation, but I prefer aspects , since you need your concentration skill while doing insight work -- in fact, that is what concentration is for -- but you can at different times be aiming at one or the other.) The question -- does Zen make a similar distinction? I realize Zen is not monolithic, so answers for specific schools are fine. <Q> I'm far from an expert and even more far from knowing all the technical words, but I sit in Soto tradition. <S> As @enenalan already mentioned, Soto has a more shamatha approach, called shinkantaza , or just sitting . <S> (@enealan: there is your answer, even if I just acknowledged to not answer another answer ;-) ) <S> The meditation in Soto, at least in the tradition of my lineage, is an aimless meditation. <S> It is not only aimless in terms of no insight , no solving koans, no tinkering with truth and such stuff, but also in terms of not meditating for any benefit . <S> We are not supposed to sit to become better people, get insight, be calmer or whatsoever. <S> While you are in (Soto-)Meditation, you are supposed to watch or notice [was: examine, see comment] our mind. <S> Therefore there is a component of insight. <S> But we should do so as a spectator, not as a judge. <S> The insight comes naturally, over time, and is a side-effect and not thought to be the goal of the practice. <S> On the other hand, to stay focused, not to let your thoughts wandering, not to start daydreaming or become sleepy. <S> To watch and not not judge our thoughts, how they emerge and vanish, requires a huge amount of concentration. <S> As a Conclusion : Soto knows (as far as I am Soto) only on kind of meditation, and that covers the concentration aspect. <S> Insight grows over time naturally and is not active fostered during meditation. <A> In Rinzai, we don't necessarily call what we do insight meditation, but there are some similarities. <S> A koan is supposed to provide "insight" into existence. <S> They all relate an essential quality of mind (big "M"!) <S> that is otherwise obscured or veiled in normal consciousness. <S> Like you mentioned, arriving at those insights requires that we first develop a certain level of samadhi. <S> Once that is established and stabilized, we begin to look for a koan's answer in mushin - or no mind - <S> the blankness that appears when concentration is established to a certain degree. <S> What is interesting is that one probes their koan in meditation, one's subconscious obstacles and barriers begin to become more evident. <S> This is an important part of practice. <S> I'd go so far as to say that it's even more important than answering your koan. <S> Some of the barriers one encounters are related to the koan, but others are native to our own karma, ego, hang-ups, habits, mental formation, etc. <S> These all have to be acknowledged and worked through as one grows in their practice. <S> From a practical perspective, I suppose this is the aspect of Rinzai training that is most similar to vipassana. <S> I think it's important to distinguish, however, that in Zen, when those obstacles begin to appear, we don't [usually] explore them according to the three marks of existence as you might in insight meditation. <S> Personally, I'd love to here a Soto take on this. <S> My cursory exposure to that tradition indicates to me that they might have a more shamatha approach to their sitting. <A> David, in answer to your question, you are not supposed to be examining your mind or anything else in Zen meditation. <S> The practice is very simple, yet difficult. <S> The focus is on the breath, and the posture is important. <S> When thoughts arise, as they will on their own accord, the attention is simply brought back to the breath. <S> They are not labeled or judged, they are simply "thoughts". <S> Sometimes we get caught in them in the meditation, and when we notice this, we gently return our focus to the breath. <S> The first question that naturally comes to mind is, how on earth can something <S> that simple wake people up to enlightenment. <S> Well, it can. <S> You are doing it by not doing it. <S> If you attempt to get any insight or anything else from the practice, it will not work. <S> But if we let go of that concept, or any and all ideas and concepts, then it works. <S> It is a lifetime thing too. <S> Over time, one's understanding of the mind increases. <S> As Dogen said, Buddhism is about understanding ourselves (our true self, not the ego self). <S> If we understand ourselves, then we understand everything. <S> But if we do not understand ourselves, then we do not understand anything. <S> Enlightenment is experience (not simply insight) to the entire universe, and the experience that all is one, and all is empty, clear, impermanent and in constant change. <S> Yet there is something that is not impermanent and is not change.
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Zen and some other spiritual practices understand that words will not get you there, it is beyond language, language is a bit of the problem, It is the experience that is the truth.
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Did the Buddha discover jhana by himself? I was reading Ajahn Brahmavamso's book 'The Jhanas' (available freely online) in which he says that the Buddha discovered Jhanas by himself, and what Alara Kalama and Uddakha Ramaputta taught, were not related to jhana. The reason I am requesting your time is that, there are some teachers in Sri Lanka who claim that Jhanas are a later inclusion, citing the same fact that Alara Kalama and Uddaka Ramaputta were able to teach up to the highest immaterial Jhanas, and that a Samma Sambuddha couldn't have lent so heavily on the teaching of others for his own Enlightenment. Thus, they discourage samatha meditation. Fortunately such teachers still emphasize Sati. Would appreciate your thoughts. <Q> I quote an excerpt of this answer from Ven. <S> Yuttadhammo. <S> You may read the answer for details. <S> The orthodox view is that samatha meditation was not discovered by <S> the Buddha and vipassana meditation was. <A> Alexander Wynne published a book on history of meditation [1]. <S> He argues that it is likely that this passage was borrowed from Buddhism -- and overall, that it is likely there was interchange of knowledge of meditation between both traditions. <S> Maybe the formula and attainment of 1st jhana were known to ascetics in general. <S> Maybe they could attain it, but had not systematize it (with it's factors and hindrances) and later borrowed the formula from the Buddha. <S> Or maybe the Buddha came up with it on his own. <S> If we trust the reading of the suttas where the Buddha remembers an early experience of jhana, and that this meant no contemporary teacher knew how to attain it, the later might be true. <S> Now, on formless meditation, Alexander concludes that (paraphrasing): <S> The buddhist list of four formless spheres was inherited from Alara Kalama and Uddakha Ramaputta. <S> Formless meditation is related to element meditation <S> Therefore element meditation was borrowed from the same non-Buddhist source as was formless meditation (eg. <S> from the two teachers) <S> The doctrinal background of element meditation and formless meditation is provided by a list of six dhatu <S> The list is based on early Brahminic cosmogonies Brahminic cosmogonies provide the doctrinal background to meditation in early Brahmanism <S> Therefore, element meditation and formless meditation were borrowed from a brahmanic source <S> The brahmanic source is probably these former teachers (Alara Kalama and Uddakha Ramaputta, Alara Kalama and Rāma, or perhaps the three?). <S> It might be worth to mention that the first ascetics the Buddha considered teaching after attaining nibbāna were Alara and Uddakha, for they had "little dust in their eyes" [2]. <S> [1] <S> The Origin of Buddhist Meditation, 2007 <S> [2] Ariyapariyesana Sutta <A> Well-researched question <S> but I find it silly nonetheless. <S> Something like concentration attainment is the cause of everything holistic we have today: acupuncture, chi gong, kundalini activation, etc. <S> "Jhana practice" = <S> centering oneself on blissful state ther are myriad, infinite ways to achieve this. <S> My teacher said even scratching your ear is a type of jhana! <S> i've read many accounts of the Buddha leaving home and learning from many yogis, many of whom manifested the blisses and powers of dhyana. <S> the buddha also spontaneously entered dhyana on his own as a child <S> vipassana <S> = practicing pure, naked awareness a crucial practice for self-awakening <S> but is learning to be pure and nakedly aware really a buddhist invention? <S> can buddhism or anything own being purely aware of the present moment? <S> These are fundamental practices for not just humans but any being. <A> There are many kinds of samadhi. <S> Jhana is Right Samadhi. <S> The one taught by Siddharta's teachers were not what The Buddha called Right Samadhi. <S> Right Samadhi which is Jhana can only be achieved if one has Right View. <S> Different kind of samadhi can produce rapture bliss calm. <S> But are not Jhana without Right View. <S> Samatha meditation shouldn't be discouraged as it is a part of the Eight Noble Path. <S> Siddharta remembered The First Jhana when he was meditating under extreme conditions. <S> So he could not have been practicing Right Samadhi Jhana at that point. <S> But he was definitely practicing deep samadhi as an astetic. <A> Prior to the Buddha there were practitioners who practiced higher absolutions. <S> Buddha's contribution was the practice of the right concentration. <S> The right concentration is the concentration while being aware of the reality, i.e., arising and passing of phenomena and characteristics of the phenomena. <S> (Different people and lineages may interpret right concentration differently.) <S> If Jhana is taken or interpreted in the context of the right type of concentration then it will exclude any other form of absorptions based concentration.
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The orthodox view is that the Bodhisatta cultivated samatha meditation countless times in his past lives before finally discovering vipassana. On the subject of jhana , he points that a description of the first jhana appears in a Mahābhārata passage "where it is said that for the sage who has the first dhyāna , there is vicāra , vitarka and viveka " -- no descriptions of further jhanas seem to appear.
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Was the Buddha Humanist? Humanism is defined as, Humanism is a philosophical and ethical stance that emphasizes the value and agency of human beings, individually and collectively, and generally prefers critical thinking and evidence (rationalism, empiricism) over established doctrine or faith (fideism). Would you say that the teachings (the Dhamma) of the Buddha are 'humanistic' in character, and if so - why? I have heard many people using "humanist" in connection with the teachings. To me the teachings look more introvert with a guidance in social navigation in human society - a form of adaptive camouflage to avoid conflicts - but certainly not for humanistic purpose. To me it is seems more like the Buddha was teaching at a universal level including all mass. But I might be mistaken, hence the question. <Q> Whether or not Buddhism is Humanist depends on your interpretation of Buddhism. <S> However, it does this by a thoroughgoing program of deconstructionism, which includes the self itself, and this may seem anti-Humanistic. <S> Second, while Buddhism is individualistic in a sense, there is the Bodhisattva ideal, which aims at the benefit of all sentient beings, and some of the attempts at transcending ego can involve serving others, so some types of Buddhism can be seen as benefiting people collectively. <S> However, there is a movement for Engaged Buddhism, which would seem to imply that this view of Buddhism is not universal (otherwise, why make an effort to stress this)? <S> Third, although the Four Noble Truths talks of the futility of trying to find happiness through our typical pursuits (and paints what some say is a grim picture of life), it also teaches that we have the power to transcend our situation. <S> In this sense, it seems to value human agency. <S> On the other hand, we're taught that we're not independent selves and (some interpretations?) <S> even try to transcend the sense of doership as the handmaiden of the self, and as such, human agency may be devalued. <S> Finally, some Buddhist teachings value critical thinking and/or evidence over faith (Kalama Sutra), but there's also a critique of rationality (see Madhyamaka deconstructionism, especially Nagarjuna's). <S> In short, YMMV <A> My personal 2 cents: no, Buddhism isn't humanist, because it doesn't place human agency or fulfillment at the center of its teaching. <S> It describes a universe governed by an inexorable law of dependent origination, which embraces humans, animals, and gods, and renders them equal and interchangeable. <S> That said, it holds out the promise of a certain kind of fulfillment that humans are especially well-equipped to reach. <S> So it's compatible (at least at first!) <S> with a humanist outlook. <S> But if you approach Buddhism as a humanist, I believe that it will eventually force you to shed either some of your humanism (in a philosophical sense), or some of Buddhism. <A> Gautama Buddha was asked shortly after his enlightenment: "are you human"? <S> He answered: "no, I'm awake." <S> (Paraphrase from a more extended passage in a sutra from the Pali Canon.) <S> So I consider Buddhas as trans-human, beyond being labeled as any kind of sentient being. <S> That said, the great physician Buddha sure has given us humans some wonderful medicine, exactly tailored to our human condition!
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First, Buddhism is a program for humans to find happiness, and as such seems humanistic.
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Is there a Connection between Sila and Fear? Is there a connection between Sila and fear? I find fear to be the main reason I practice sila. I would like to practice Sila out of loving kindness and a compassionate heart but I'm more worried about the consequences of my actions then being compassionate.And i don't know if this is selfish reason to practice sila but I'm really not keeping the precepts because I care very deeply about others or want to be Mother Theresa but because for some reason I never seem to get away with anything.And I always seem to get the results of my actions right away that I feel like I don't have a choice but lead some kind of moral life.Basically i feel like someone on parole.My question is: Is it selfish to practice sila because you want to save your own skin? Or should it only be practiced out of compassion for others? Is there a connection between fear and sila? Thanks <Q> Fear is considered an unwholesome state, containing as it does aversion ( patigha ): <S> paṭighacittuppādavasena hi bhāyanaṃ <S> Indeed, fear [arises] due to the arising of a mind accompanied by aversion. <S> -- Vism-T 21.3 (751) <S> So no, there should be no connection between morality and fear. <S> ottapa , often translated as "fear of wrongdoing", is a mind state that recoils from doing evil; it is a quality of mind that involves the disinclination to perform evil, not necessarily related to aversion or fear. <S> It is wholesome. <S> As to practicing morality for selfish reasons, every part of the Buddha's teaching should be practiced to benefit oneself. <S> Helping others can only come through one's own self-improvement. <S> Of course, disregard for the suffering of others can be a sign of cruelty, which is unwholesome, but the two states are mutually independent; you can be focussed on helping yourself without disregarding the suffering of others, or you can be focussed on helping yourself and meanwhile disregarding the suffering of others. <S> One should first establish oneself in what is proper; then only should one instruct others. <S> Thus the wise man will not be reproached. <S> ... <S> Let one not neglect one's own welfare for the sake of another, however great. <S> Clearly understanding one's own welfare, let one be intent upon the good. <S> -- <S> Dhp. 158 & 166 <S> (Buddharakkhita, trans) <A> I think there is a very valid way to see that we practice sila to help get rid of fear! <S> It's as if sila is the instruction, "don't stick your hand in fire," we don't have to follow it because we are fearful of getting burned, but because we are wise in understanding how to properly handle fire without getting burned. <S> What is there to be afraid of? <S> We know how to avoid trouble? <S> If we practice right speech, action, and livelihood, we never have to worry about our karma, about the internal experience of the sour grapes that arise as a result of treating others unkindly. <S> This is an action of kindness to ourselves, to save ourselves the trouble, both internal and external, of the result of a negative intention. <S> The Dalai Lama has said that there are two kinds of selfishness, wise and foolish. <S> Foolish selfishness just hustles and steals, greedily extorts and manipulates until there is nothing left. <S> This is like biting the hand that feeds you. <S> Wise selfishness understands interconnectedness and interdependency, the ecology of being. <S> It understands that if I follow these standards, I will receive more, for a longer period of time. <S> It understands that you treat others how you want to be treated. <S> So, we practice sila because it is wise, and the kindness of our actions will reflect back on us, will be training in becoming a "better" person. <S> So what if there is still self clinging? <S> You only need to keep in mind that the degree to which you feed into self clinging, that is the degree to which you are feeding into your own suffering and turmoil. <S> Ultimately we do it so as not to be distracted on the path, it helps to clear the mind so that we can directly experience the ultimate truth of phenomena. <S> So long as we have to worry and wade through our negative (clinging and grasping) actions and their consequences, we will be hindering our ability to see correctly. <S> I wouldn't beat yourself up, it's called practice for a reason ;) <A> You practice sila because it helps your mental state and it just happens to help others also <A> In AN 2.9 , shame(hiri) and fear of wrongdoing(ottappa) are 2 very important qualities which the Buddha described as "the guardians of the world": <S> Bhikkhus, these two bright principles protect the world. <S> What are the two? <S> Shame and fear of wrongdoing. <S> If, bhikkhus, these two bright principles did not protect the world, there would not be discerned respect for mother or maternal aunt or maternal uncle's wife or a teacher's wife or the wives of other honored persons, and the world would have fallen into promiscuity, as with goats, sheep, chickens, pigs, dogs, and jackals. <S> But as these two bright principles protect the world, there is discerned respect for mother... and the wives of other honored persons." <S> Regarding the question of "saving one's own skin" versus compassion for others, the 2 are actually quite closely related. <S> SN 47.19 gave great advice on the proper way of practice: <S> Monks, the establishing of mindfulness is to be practiced with the thought, 'I'll watch after myself.' <S> The establishing of mindfulness is to be practiced with the thought, 'I'll watch after others.' <S> When watching after yourself, you watch after others. <S> When watching after others, you watch after yourself." <A> Initially morality can be based on: Fear (social or Karmic consequences), shame (going against social norms) and adhering to rules (precepts as a rite or ritual) or value system (does not fit my status), etc. <S> At an intermediate stage this can be through compassion: <S> Do no harm to others and <S> But as you progress your morality should become more based on wisdom: <S> Wisdom you see by looking at the formations due to volitions. <S> When you see something you get a sensation around the eyes followed by a sensation around your head when your perception kicks in followed by other thoughts which create more sensations around your head. <S> If your volition is bad the sensations are not pleasant if it is good <S> then they are pleasant. <S> This should be your moral compass at later stages.
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Sila is doing yourself a favor if you do it to save your own skin, or if you are truly acting out of total selfless compassion. Do no harm to oneself
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What's the karmic cause for loneliness I'm wondering why some people have many friends (lasting friendship like friends since kindergarten to college)while some has almost none. I understand that it would depend on situations in present. But if there's effect from past, what would these be? From buddhism point of view. <Q> Well you'll never know. <S> From a Buddhism point of view, it could very well be a blessing in disguise: <S> On one occasion a certain monk, a Vajjian princeling, was dwelling near Vesali in a forest thicket. <S> And on that occasion an all-night festival was being held in Vesali. <S> The monk — lamenting as he heard the resounding din of wind music, string music, & gongs coming from Vesali, on that occasion recited this verse: <S> I live in the wilderness all alone like a log cast away in the forest. <S> On a night like this, who could there be more miserable than me? <S> Then the devata inhabiting the forest thicket, feeling sympathy for the monk, desiring his benefit, desiring to bring him to his senses, approached him and addressed him with this verse: As you live in the wilderness all alone like a log cast away in the forest, many are those who envy you, as hell-beings do, those headed for heaven. <S> The monk, chastened by the devata, came to his senses. <S> ~~ SN 9.9 <S> ~~ <A> To have many friends, one needs to get others involved in good deeds. <S> But being alone isn't always a bad thing. <S> Especially if you can't find good friends. <S> Should a seeker not find a companion who is better or equal, let him resolutely pursue a solitary course; there is no fellowship with the fool. <S> - Dhammapada(Balavagga) <S> -61 <S> What better association than that? <A> Kamma is just one cause of happenings ,not the only cause of everything bad or good happened. <S> You didn't have friends the day you were born. <S> By your good/bad actions you gain/lose friends. <S> http://www.buddhanet.net/e-learning/karma.htm <A> Jealousy and envy are a cause for having few friends. <S> Forgive me <S> i forgot where I read this though... <S> but I'm very certain <S> this is the cause. <A> I have been betrayed by both male and female friends in the past. <S> While i can be outgoing, i choose not to get close to anyone and thus i have one or two "friends" <S> as im not very trusting and <S> these friends i have had for over 15 years. <S> I subconsciously put up walls so that noone is able to get close to me. <S> While this might not be the case for all, i think it depends on the individual and their experiences growing up. <S> From a Karmic perspective, i think perhaps i either lived a solitary life in the past and just continued it <S> or i had too many people around me that in this life i chose solitude aka 2 friends. <S> Perhaps i was a bad friend to others and this is my karma. <S> One can only speculate on why this happens <S> but i think you can find the answer if you examine your life and the context in which friends play an importance. <S> Hope this helps. <A> If someone vowed to be a monk/medicant in a previous life, to abandon the world, and spend lifetimes in seclusion, then one could find the energy of that vow carried into the current lifetime. <S> Everyone should reject all prior vows, of any and all lifetimes, that no longer serve in the current lifetime. <S> This is clearing the decks, cleaning house. <S> Other Karmic causes from past lives could be: - Isolating or imprisoning others- <S> Having lived as a solitary/non-social animal in a very recent lifetime- <S> Having cursed people in general in the past- Lack of forgiveness in previous or current life Keep up with your practices. <S> Do what you can to be a friend and to share kindness with others. <S> Kindness, forgiveness, and spiritual service burn karma faster than many other methods.
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From my own personal perspective, I think that not having any or few friends generate from many different factors. If you do good deeds and dedicate them to attaining Nibbana, you will be born in places where you can hear the Dhamma and get to meet enlightened beings or at least those who teach the Dhamma. From a Karmic viewpoint, many people believe that vows made in previous lives are carried into the current life.
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What does Buddhism say about having dreams about the Buddha? Is there any meaning given to dreams of the Buddha? For example is it considered an omen a sign or meaningless ...? EDIT: Sorry i have to change the edit back to the Buddha instead of Bodhisattva.My question is about someone dreaming of The Buddha.As in Buddha,the fully enlightened being.Not a Bodhisattva.Not a dream about Sidhattha.But a dream of the Buddha. My question is,Is there any meaning given to dreams of the Buddha in Buddhism.For example if you dreamt of The Buddha would it be considered an omen,a sign or meaningless. Thank you <Q> The dreams Bodhisatta had about his future Buddhahoood are given in the Supina Sutta . <S> " <S> When the Tathagata — worthy & rightly self-awakened — was still just an unawakened bodhisatta, five great dreams appeared to him. <S> Which <S> five? <S> "When the Tathagata — worthy & rightly self-awakened — was still just an unawakened bodhisatta, this great earth was his great bed. <S> The Himalayas, king of mountains, was his pillow. <S> His left hand rested in the eastern sea, his right hand in the western sea, and both feet in the southern sea. <S> When the Tathagata — worthy & rightly self-awakened — was still just an unawakened bodhisatta, this was the first great dream that appeared to him.... <S> You might also be interested in knowing the meanings of the dreams, queen Maya(mother of the Bodhisatta) saw . <A> Here is an analysis of the Buddhist approach to dreams . <S> Just quoting the conclusion. <S> C) <S> Conclusion <S> Following a Buddhist example, how are we supposed to deal with dreams? <S> Do we dismiss them as empty and false, do we diagnose our health from dream symptoms, do we systematically analyze their symbols as an index of our religious practice? <S> Dreams used as a teaching device pointing the way to enlightenment takes a negative approach to a positive goal. <S> The emptying out of both dreams and reality frees the mind from duality and attachments to conditioned states. <S> Perhaps the Buddhist approach to dreams is identical with the path to understanding the purpose of waking life: transforming ignorance by the brilliant sword of Prajna wisdom. <S> We must wake up from our “dream within a dream,” before we can know that we are actually sleeping through our lives. <S> After awakening there is no need to dream any longer. <S> An interesting contemporary example of a dream about the Buddha, comes from the Theravada Buddhist meditation teacher Dipa Ma : <S> After her husband died in 1957, and her only surviving child, daughter Dipa, was seven years old, <S> Nani "Dipa Ma", was drowning in sorrow and at the lowest point in her life. <S> One day a doctor said to her: :"You know, you're actually going to die of a broken heart unless you do something about the state of your mind." <S> Because she was living in Burma, a Buddhist country, he suggested that she learn how to meditate. <S> It was then she had a dream in which the Buddha appeared to her as a luminous presence and softly chanted a verse from the Dhammapada: Clinging to what is dear <S> brings sorrow, clinging to what is dear brings fear. <S> To one who is entirely free from endearment, there is no sorrow or fear. <S> Dipa Ma understood the Buddha's advice as a call to master Vipassana meditation. <A> In Tibetan Buddhism there is the concept of dream yoga which is a tantric practice within the Bardos of dream and sleep. <S> To quote from wikipedia <S> Finally, in the sixth stage, the images of deities (Buddhas, Bodhisattvas, or Dakinis) should be visualized in the lucid dream state. <S> [..] They are said to be linked to or resonate with the clear light of the Void. <S> They can therefore serve as symbolic doorways to this mystical state of being (the Void or clear light). <S> However in the Zen tradition there is the koan <S> If you see the Buddha on the road kill him <S> I am not a Zen practitioner or have any form of insight into this koan. <S> However Shunryu Suzuki said in Zen Mind, Beginner's Mind <S> Thinking about the Buddha as an entity or deity is delusion, not awakening. <S> One must destroy the preconception of the Buddha as separate and external before one can become internally as their own Buddha <S> So I would take from this that dreaming or indeed identifying with the actual entity of the Buddha isn't on the path. <S> Or maybe it is if you are being a Buddha in you dreams. <S> One to think about maybe. <A> Interpreting dreams is against a monk's virtue: <S> "Whereas some brahmans and contemplatives, living off food given in faith, maintain themselves by wrong livelihood, by such lowly arts as: reading marks on the limbs [e.g., palmistry]; reading omens and signs; interpreting celestial events [falling stars, comets]; interpreting dreams ; reading marks on the body [e.g., phrenology]; reading marks on cloth gnawed by mice; offering fire oblations, oblations from a ladle, oblations of husks, rice powder, rice grains, ghee, and oil; offering oblations from the mouth; offering blood-sacrifices; making predictions based on the fingertips; geomancy; laying demons in a cemetery; placing spells on spirits; reciting house-protection charms; snake charming, poison-lore, scorpion-lore, rat-lore, bird-lore, crow-lore; fortune-telling based on visions; giving protective charms; interpreting the calls of birds and animals — <S> he abstains from wrong livelihood, from lowly arts such as these." <S> (Kevatta Sutta, DN 11) I don't know what the dream means, it could mean nothing or something <S> but whatever it means would be irrelevant to achieving arahantship.
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So within this tradition dreams of the Buddha (and Bodhisattvas and other beings) would be an actual practice and would be seen as significant.
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What is the appropriate use for the term bhante? I've noticed on the site that quite a few people address Yuttadhammo as bhante. I'm aware that this means teacher. However in my sangha (Triratna Buddhist Community) the term is used differently. People only ever us bhante when speaking about the founder of the movement and even then it's only really people who have a more personal relationship or at least a very strong attachment to his teachings. For instance I wouldn't use the term - not that anyone would have a problem if i did - it just wouldn't seem appropriate. So the usage of the term on this site seems very casual. I'm not asking for any validation that my sangha is using the term correctly - we probably aren't. It's just that how I would use it and how it's used on the site seem different and I'm wondering on the most appropriate usage for the term. Is it a casual term of address? Does it signify respect? Should it be only used for people with a personal relationship to the teacher? <Q> From the Mahaparinibbana Sutta : <S> "And, Ananda, whereas now the bhikkhus (monks) address one another as 'friend,' let it not be so when I am gone. <S> The senior bhikkhus, Ananda, may address the junior ones by their name, their family name, or as 'friend'; but the junior bhikkhus should address the senior ones as 'venerable sir' or 'your reverence.' <S> Footnote: " <S> Friend," in Pali is avuso, "venerable sir" = bhante, "your reverence" = <S> ayasma. <A> It is used in the suttas in a similar way as the word "Ajān" is used in Thailand. <S> Strictly speaking, it should not be used when referring to a respected individual in the third person, e.g. "Bhante Bodhi", etc., and it isn't generally used to address someone of equal stature ("bho" is commonly used in that case). <S> It really is the most common form of address used by <S> lay people to address both the Buddha and his monastic disciples. <S> As was quoted in another answer, after the Buddha passed away, it also became the method for junior monks to address senior monks (individually or as the sangha). <S> There is also an instance in the Vimanavatthu where a lesser angel uses Bhante to address the king of the angels. <S> Examples: <S> For the Buddha (addressed by King Ajatasattu): <S> tassa me, bhante bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāya <S> "Thus may you, Bhante Bhagavā , accept my fault for a fault, for the purpose of guarding from this point on." <S> -- DN 2 <S> For a respectable monk (Nagita, addressed by a Licchavi householder): <S> kahaṃ nu kho, bhante nāgita, etarahi so bhagavā viharati arahaṃ sammāsambuddho "Where exactly, Bhante Nāgita , at this time, is that Bhagavā dwelling, the worthy, fully-self-enlighted Buddha?" <S> -- DN 6 <S> For a junior monk to address a senior monk (Ananda addressing Anuruddha) <S> : parinibbuto, bhante anuruddha, bhagavāti. <S> nāvuso ānanda, bhagavā parinibbuto, saññāvedayitanirodhaṃ samāpannoti. <S> "Is the Bhagavā completely extinguished, Bhante Anuruddha ?" <S> "The Bhagavā is not, Āvuso Ānanda, completely extinguished; [he is] attained to the cessation of perception and sensation." <S> -- DN 16 For an ordinary monk, just because he is a monk (Udāyi, addressed by the carpenter Pañcakanga) <S> : <S> na kho, bhante udāyi, tisso vedanā vuttā bhagavatā <S> "Not so, Bhante Udāyi , were three feelings spoken of by the Bhagavā. <S> " -- MN 59 <S> For the king of angels (addressed by a lesser angel) : kosātakī nāma latatthi bhante, tittikā anabhicchitā. <S> "There is a creeper called Kosātakī, Bhante , bitter and undesired." <S> -- Vv. <S> 798 <A> Crab Bucket: <S> I have always reserved the use of the honorific "Bhante" only for those that have gone forth as Bhikkhus in the Theravada tradition. <S> I would offer the opinion that it is not appropriate for someone who is a lay teacher (such as the Triratna founder Sangharakshita) <S> but is not a Bhikkhu, that is, subject to and living the Pali Vinaya rules (and had lived according to those rules).
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Bhante is a contracted vocative form of the reverential "bhadanta", which is simply an appellative used to show respect.
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How to Study the Suttas? I practice the Theravada tradition. There are a lot of suttas, and I don't know how to go about studying them. Can I please get some pointers or guidelines on how I can study them? For example, which suttas to start with, or maybe some kind of overall introduction on the suttas, or perhaps a technique in studying the suttas. <Q> I recommend the book In The Buddha's Words by Bhikkhu Bodhi . <S> It is an anthology or selection of translated suttas from the Pali canon. <S> It is also thematically and systematically arranged. <S> You can look at the Table of Contents on the Amazon page I linked. <S> It is 512 pages long, which is quite alright. <S> PDF version here . <S> I quote from the Preface: <S> In an ongoing series of lectures I began giving at Bodhi Monastery in New Jersey in January 2003,1 devised a scheme of my own to organize the contents of the Majjhima Nikaya. <S> This scheme unfolds the Buddha's message progressively, from the simple to the difficult, from the elementary to the profound. <S> Upon reflection, I saw that this scheme could be applied not only to the Majjhima Nikaya, but to the four Nikayas as a whole. <S> The present book organizes suttas selected from all four Nikayas within this thematic and progressive framework. <S> This book is intended for two types of readers. <S> The first are those not yet acquainted with the Buddha's discourses who feel the need for a systematic introduction. <S> For such readers, any of the Nikayas is bound to appear opaque. <S> All four of them, viewed at once, may seem like a jungle—entangling and bewildering, full of unknown beasts—or like the great ocean—vast, tumultuous, and forbidding. <S> I hope that this book will serve as a map to help them wend their way through the jungle of the suttas or as a sturdy ship to carry them across the ocean of the Dhamma. <A> As Reuben2020 says, In the Buddha's Words is a really great place to start. <S> Could I also recommend Rupert Gethin's book Sayings of the Buddha . <S> It's a collection of sutra's from the Sutta Pitaka of the Pali Canon. <S> There is a couple of page introduction before each sutta which puts the text into context which I found extremely useful. <S> Good luck with your reading. <A> I also suggest starting with an anthology if one is not much familiar with suttas or the dhamma. <S> Then, I suggest read the Majjhima. <S> I think it is the best option for the first nikaya. <S> The suttas are not as long as digha (that contains much more context narrative), but long enough to not be raw and provide a nice reading. <S> Also they are so mixed that it is kind of anthology of buddhism on its own, containing just so many important suttas. <S> After it, i think it's more of a personal drive, and its easier to read other nikayas in parallel. <S> Since samyutta is somewhat organized by content, it can also be used to study a specific content more in depth (and anguttara to a certain extant, since its numerically organized). <S> But i suggest first doing a complete read of each nikaya, to know what is there (and what isn't). <S> These would be the main 4 nikayas. <S> I'm not very familiar with the Khuddaka nikaya, so i can't really comment on it for now. <A> I think Dharmafarer's sutra discovery series is the best starting point. <S> ( http://www.themindingcentre.org/dharmafarer/sutta-discovery/sutta-discovery-volume-1-9 ) <A> There are three study types in alagaddūpama sutta . <S> The pali and <S> it's sequence, of that sutta, same to kīṭāgirisutta, that I re-translated in this answer . <S> By kīṭāgirisutta, you must choose a right teacher, that I answered in this answer . <S> Also, there is a layman-beginner course, in this answer, too. <S> But that course is what the skillful teacher, in this answer, will teach you, so you shouldn't do it yourself alone. <S> Why? <S> Because I have doing it for 10 years, but I still not even achieve appanā-jhānā. <S> In comparison, my current teacher from pa-auk, who just started to study buddhism since 6 years ago. <S> However, he is one of pa-auk teacher now, because he study buddhism from a professional teachers who have all qualities in this answer , from pa-auk. <S> Right way will give you a shortcut way. <A> Orion, There is a nice explaining by Upasaka John Bullitt , generous giver of ATI: Befriending the Suttas - Tips on Reading the Pali Discourses which does not require much to add at all in the questions regard. <S> Maybe a random Sutta as restarter today? <S> [Note: <S> This is a gift of Dhamma and not meant for commercial purpose or other wordily gains] <A> The website ReadingFaithfully.org is a great place to start. <S> It promotes the idea of daily, ongoing engagement with the Suttas. <S> Getting started: https://readingfaithfully.org/about/ <S> Core concepts: https://readingfaithfully.org/2011/09/25/the-five-ps-of-sutta-practice/ <S> Canonical Collections: https://readingfaithfully.org/canonical-collections-for-practice/ <S> Anthologies: <S> https://readingfaithfully.org/anthologies/ <S> Choosing a text: https://readingfaithfully.org/texts-for-practice-based-on-your-current-knowledge-level/
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Maybe you can start your study with the trilinear Suttas ( http://www.themindingcentre.org/dharmafarer/sutta-discovery/trilinear-suttas )
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Should Buddhists use statues with an imagined likeness of the Buddha for veneration? Should Buddhists use statues with an imagined likeness of the Buddha for veneration? The Buddha discouraged making images in his likeness (Kalinga Bodhi jataka), and has said that the Buddha cannot be likened to a statue. <Q> Even though the Uddesika Chetiya is not perfect to represent the Buddha, it doesn't mean that paying respect to it is not meritorious. <S> Read the story of Pulinathupiya thero . <S> There was a monastery on a rock called 'Samanga' near the Himalaya forest. <S> There lived a hermit named Narada. <S> He had fourteen thousand students. <S> One day he thought, "I'm living here receiving respect and worship from everyone else, but I don't have anyone to worship. <S> I don't have anyone to take advice from. <S> This is not good!". <S> So he searched for such a person, but couldn't find anyone that is worthy. <S> But he did not give up the idea. <S> There was a river called 'Amarika' nearby. <S> He took sand from that river and made a stupa with no Dhatu inside. <S> He likened that to the stupas of the past Buddhas and started worshiping it like a Buddha who is staying nearby. <S> Because of that good deed, he was born in heavens many times and in his last life, he was born to a wealthy family in Savatti. <S> He was able to attain Arhathship at the age of seven by recalling back to that past life. <S> So, if worshiping to a pile of sand with nothing in it could bring about such an outcome <S> , there's no question of the merits of paying respect to a Buddha statue. <S> Besides, using a statue to remember a great person is a common practice in civilised societies. <S> There were Buddha statues in monasteries in ancient times when there were many Arahaths. <S> They didn't raise any objection. <S> There are references to Buddha statues in the commentaries(Dhakkhina vibhanga sutta). <S> There have been many debates about certain opinions of ancient Dhamma teachers which were recorded in Kathawattupakaranaya. <S> But there's no record of anyone objecting the reverence of Buddha statues. <S> None of the statues that exist in the world can be likened to the Buddha 100% as the Thaththaga is Appatimo. <S> The statues themselves have many differences. <S> But most of them have a certain similarity which creates an undeniable sense of respect and awe in us towards the Buddha. <S> ex: <S> Samadhi Statue of Sri Lanka. <S> The first Prime Minister of India, Jawaharlal <S> Nehru once said he found solace and strength in a photograph of this statue when he was imprisoned by the British in 1940s. <A> Personally, I feel so much peaceful and secure. <S> One of advantages for me is that I usually discourage myself to think any unnecessary thought others than related to Dhamma while I am at a temple where you can usually see big statues of The Buddha. <S> Nevertheless, "Enough, Vakkali! <S> What is there to see in this vile body? <S> He who sees Dhamma, Vakkali, sees me; he who sees me sees Dhamma. <S> Truly seeing Dhamma, one sees me; seeing me one sees Dhamma." <S> Reference from here <A> Thich <S> Nhat Hanh said that, when he was seven years old, he saw a picture of the Buddha on the cover of a Buddhist magazine. <S> He was sitting on the grass ... <S> very peaceful ... smiling. <S> And I was impressed. <S> Around me people were not like that, so I had the desire to be someone like him.
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Even though the image will never be same as The Buddha himself, I believe there is nothing wrong with having the image for veneration.
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What is ignorance in Buddhism and what are examples of ignorance? Wikipedia describes ignorance and delusions. This appears to be academic and do not find examples that are easily related. What is ignorance? How is it different to delusions or are they the same? What are real world examples of ignorance? <Q> Ignorance in Buddhism is not knowing the the Four Noble Truths. <S> It is not knowing the truth behind suffering. <S> "And what is ignorance,... <S> Not knowing about dukkha. <S> MN 9 <S> (Ñanamoli/Bodhi, trans.). <S> Avijja, the Pali word for ignorance, is the opposite of vijja, which means not only "knowledge" but also "skill" — as in the skills of a doctor or animal-trainer. <S> So when the Buddha focuses on the ignorance that causes stress and suffering, saying that people suffer from not knowing the four noble truths,... <S> Ignorance by Thanissaro Bhikku <S> Ignorance is similar to delusion but with subtle differences. <S> In order to find the difference between delusion and ignorance i will first provide a definition for 'delusion'. <S> a belief that is not true : a false idea Merriam-webster dictionary Comparing this definition with 'ignorance' in the buddhist context,delusion is a view based on ignorance. <S> To give a real world example,a person drives a car badly but think he is driving a car well. <S> The person is deluded. <S> Why is the person deluded?Because the person doesn't know what is good driving and bad driving.(Ignorance).The lack of knowledge in itself is ignorance and <S> the actions that stem from it is delusional. <A> There are two types of ignorance: <S> Ignorance of not knowing (such as explained by Orion; and there is also not knowing [about] karma, and so forth). <S> As Tsongkhapa writes in the Middle-Length Lam Rim : Ignorance Ignorance is afflicted un-knowing due to a mind that is unclear with regard to the nature of the four truths, actions and their effects, and the Three Jewels. <S> ignorance which is a mistaken mode of apprehension. <S> The entity of ignorance which is 'a mistaken mode of apprehension' vary depending Tenets. <S> For instance, Prasangika-Madhyamikas tend to define it as the conception of inherent existence of person and phenomena. <S> Though, all Tenets posit this ignorance as: An affliction. <S> It is thus called 'afflicted ignorance' The first of the twelve links of dependent-arising <S> The root of cyclic existence <S> The basis on which depend all other afflictions <S> Likewise, through the darkness of ignorance obscuring the clear mode of subsistence of the aggregates, the deception regarding the aggregates as a self arises, and from that the other mental afflictions arise. <S> A wrong consciousness <S> A conceptual consciousness Concealing reality <S> The exact opposite of the exalted wisdom directly realizing emptiness <S> Although in general ignorance is posited as the mere opposite of knowledge, here it is the opposite of the knowledge realizing the lack of true existence Superimposition of [a non-existent mode of existence, which vary in dependence of Tenets] <S> And so forth. <A> Ignorance is not seeing things as they are due to clouding by our perception, views, unskilled nature scattered nature of our mind. <S> In relation to unsatisfactory nature of existence, it is not seeing the 3 marks of existence, the 4 noble truths and dependent origination. <S> Delusion can be the perception and view itself. <A> Avijja is uneducation about causes and effects, that arise and banish, or ariseless (NIBBANA). <A> Avijja is sometimes equated to delusion ( moha ). <S> But this is obviously a mistake because delusion involves false belief whereas ignorance is a lack of belief. <S> There is a vast difference between false belief and the lack of belief. <S> There is at least some hope in finding our false beliefs because they show up when we find relevant true beliefs. <S> But lack of belief leaves us blind. <S> Intellectually, of course, we can find new truths (such as the Dharma ) that deal with intellectual ignorance. <S> But that is not what avijja is about. <S> Avijja is about a lack of awareness or perceptual knowledge. <S> Without the appropriate awareness, a person remains ignorant in the sense meant by avijja . <S> Knowing the Buddhist teachings is a good start, but only mindfulness meditation can deal with avijja . <S> In my own practice of 50 years of mindfulness meditation, I can look back at earlier times and realize that, even though I was very familiar with Buddhadharma , my avijja was vast. <S> And now, even though I am now aware of the foundations of the Teachings, I know that, on the level of awareness, the universe I have yet to explore is vast. <S> Such is the nature of avijja .
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Delusion is similar to wrong view and ignorance is the not knowing itself. The Pali term for ignorance is avijja .
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Will I be considered a real Buddhist if I take refuge alone? I see myself as a Buddhist and I would like to take refuge. Can I do it alone ? Will I be considered a real Buddhist ? Please excuse my mistakes, English is not my first language. <Q> Yes you can take refuge in the triple gem (the Buddha, the Dhamma, the Sangha) alone. <S> Here are 2 links for you. <S> The first link describes how you take refuge in the triple gem. <S> The second link describes how to take the five precepts . <S> They are normally taken after taking refuge in the triple gem. <S> May you be well and happy and free from mental and physical suffering. <S> Lanka <A> You mean taking the three refuges in the Buddha, the Dhamma and the Sangha ( http://en.wikipedia.org/wiki/Refuge_%28Buddhism%29 )? <S> Or do you mean taking the precepts ( http://en.wikipedia.org/wiki/Five_Precepts )? <S> In any way, you can take them by yourself. <A> You need to clarify your motivations. <S> If you believe the teachings of Buddhism to be true, then you are a Buddhist when you practice Buddhism, and no ceremony in the world will change that. <S> On the other hand, if just want to label yourself as a Buddhist to others, then the ceremony (and any other paper-work) is the most important thing you can do. <A> One aspect of taking refuge is your commitment to develop the qualities of the triple gem in you. <S> Yes you can do it on your own without anyone else involved. <S> (Edited from the Wikipedia link to make it complete) Having taken refuge in the Buddha a Buddhist should not go for refuge to other deities or teachers salvation and enlightenment. <S> (You are making a commitment to practice the Buddha's path with faith that this reaches the final goal of enlightenment and salvation and setting aside other practice hoping that it will take you there <S> so you are given fair trial to the technique. <S> Setting aside other practices so you have faith in what practice gave you the results. ) <S> You should understand and try to develop the qualities of the Buddha in you. <S> Having taken refuge in the Dharma a Buddhist should do no harm to other sentient beings. <S> Also set aside other practices, teachings, rights and rituals aimed at achieving enlightenment. <S> Also develop the qualities of the Dhamma in you. <S> Having taken refuge in the Sangha a Buddhist should not rely on heretics (teachers and practitioners of other forms of rights and rituals aimed at achieving enlightenment and salvation) as means to achieve enlightenment. <S> Also develop the qualities of the Sangha in you. <A> What's the old adage, "We don't become Buddhist. <S> We just realize we already were Buddhist". <S> Becoming Buddhist can be done alone by taking the 5 precepts and being earnest to follow the path; however, the path is hard. <S> Thus, saying you're a Buddhist is really the easy part. <S> Remaining on the Buddhist path is the hard part. <S> At a minimum, you have to live compassionately and align your thoughts with your actions. <S> That's pretty hard stuff <S> and why the Buddha made the Sangha one of the three gems that help us with our practice. <S> The other reason Sangha is important is that Buddhism is less about knowledge (although that's there) and more about wisdom. <S> Wisdom allows us to gently work in difficult situations and be truly compassionate while others are filled with passions. <S> The wise application of what you know generally comes by interacting with a teacher and other people. <S> Other followers can catch you when you fall and provide an ear when you feel weak. <S> That's difficult to do alone.
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You don't need an external entity to call you Buddhist or declare that you are a Buddhist, it all depends on your cultivation and practice.
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Dealing with intense negative emotions What would you recommend as a short-term fix for someone in serious psychological/emotional pain? If meditation, what kind? I feel pretty angry/powerless/frustrated right now, or "unenlightened". I don't want a long-term solution, as any long-term goal requires short-term will which I don't feel I have. I find that the problem with overcoming powerlessness is that the process of "overcoming" in itself requires power, which by definition is not present in the powerless person. So, in other words, how do things ever change or break out of their self-creating cycles? How are these cycles created to begin with? And, more specifically, how the hell do I get out of the cycle I've suddenly found myself in? How do I go from CONCEIVING of it as inescapable, to at least getting to the point where I CONCEIVE of it as fixable by me, and in other words, create something out of nothing, and not stay in this rut? Is it just by not thinking altogether, and deprogramming my mind to the point where I (or God, or the powers that be) can reprogram it again from scratch, but this time with superior software? I know this is a terrible SE question as it's so general, but I just really wanted to vent. I got out once, but apparently fell back again. I have no real clue how either happened right now, as I am totally, totally in the shit. Feel free to judge away, or not. As a side note: AAAAAAHHHHHHHHHHHHHHH!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! EDIT: Ok, I've had some time to cool down and am feeling better now. Thanks to both Ahmed & jitin for hearing my rant; I will most definitely give the body scanning/observation technique a try. <Q> Use the body scan emotional release technique. <S> Be calmly aware. <S> Don't desire to get rid of it. <S> Don't try to put it into thoughts <S> (don't try to understand whatever situation this problem arose from). <S> If your mind continues to try to figure it out, just notice that too. <S> Realize that you are NOT your thoughts or emotions. <S> You are the Mastermind, the Overseer, the Watcher. <S> You are Him that sees all! <S> Just be with your pain and notice how it ever so slightly changes from one place to another, from one color to another, from one feeling to another. <S> JUST FEEL. <S> Don't force anything to happen, just FEEL what is. <S> Eventually, the energies will dissipate on their own and transform themselves into their positive counterparts. <S> These instructions are ample and I can confidently overcome leftover emotions from rejection, remaining hatred after argument, and even tiredness by using this practice. <S> All these instructions are one step: totally accepting, almost-curious awareness. <S> Also, don't be so ready to give them up. <S> There is much to learn from great suffering. <S> Also, this practice is definitely a Buddhist practice of the highest standard (Vipassana) with infinite room to grow and you will be doing The Most Important Thing, carrying on your cultivation throughout your life and even beyond death. <A> The Discourse on the Stilling of Thoughts (Vitakka Saṇṭhāna Sutta) covers the strategy to deal with such thoughts. <S> The First Discourse on Removing Resentment and The Second Discourse on Removing Resentment deals with anger management. <S> The 5 steps in the process are: First is that you realise that you have a negative emotion. <S> If this does not happen you will miss the subsequent steps. <S> You can replace the thoughts with more wholesome thoughts <S> Look at the downside of such thoughts <S> Do not pay attention (do breathe meditation) <S> Calming down the thought process and cause: removal of cause <S> The thoughts can be triggered by some sensation in the body. <S> Scan you body for such sensations. <S> The thoughts when coming in contact with the mind sense door causes sensation and proliferation of thoughts so objectively examine sensation around the head area. <S> Calming the thoughts <S> By anchoring your mind on the breath experiencing the whole breath cycle (the impulse to start, the start and the acceleration, the middle and peak of acceleration, the deceleration and the stop of the breath) <S> and then the length also. <S> This calms the verbal and bodily fabrication. <S> The look and the feeling arising in the whole body to tranquillise the mental fabrications <S> If this also do not work bring you attention to the upper plate (sensation and arising and passing of phenomena on this area) and place you tongue on it. <S> (You can also try the plate and philtrum or more broadly the upper lip if this is generally the resting area when doing breath meditation.) <S> This may cause a lot of vibrations. <S> (If you generally place you attention in this area when doing breath meditation and arising and passing of phenomena is clear, a lot of old formation will start surfacing.) <S> If your teeth start rattling slowly grind you teeth to stop the rattling. <S> This intense Piti can: <S> Break the polifration of thoughts due re enforcement of sensations created by the irritating from previous thoughts by replacing the sensations with Piti Dissolve the formations and lighten the Karmic effects of the negative emotions. <A> Try to recollect the power on which you are unable to focus. <S> Try to accept that there may be people in situations (more worse than your's). <S> Try to accept what you already have with you (although it is very less <S> but it is your's, a man with just one working finger in his whole body and a relaxed mind can always handle every situation(s) with the understanding of the acceptance. <S> May this world is appearing bad and saad place to you but remember it is the only place where you can practice life and <S> yes you can even create a new world (all you need is to accept and set yourself on relax mode first). <S> Thank you for sharing the anger and restlessness. <S> It made me accept that I am a bit thankful to myself for being able to retain peace inside me. <S> From a few bit to maximum of it ,is something for which I practice life. <S> Regards.
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Remove any sensations triggering the negative thoughts and emotions. If it helps, you can prepare yourself by labelling the emotions or freely writing/journalling about them until you are ready to give them up --sometimes with extremely powerful emotions you HAVE to do that as preparation.
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Seeking to enlighten other sentient beings - is it ever redemptive Following on from a few question I've asked about nihilism, I wondered - quite casually if not in an idle way - whether seeking to enlighten other sentient beings (into Buddhahood) is ever redemptive of either stimulus or response (I just mean self and other)? Because in zen you can't seek to be a buddha, and in pure land you seek deliverance from another buddha, and theravada teaches the path of the arhant. <Q> I used to wonder whether I did good deeds just to do good deeds or because it made me feel better <S> and I got something out of it. <S> I laugh sometimes at how hard we think about things. <S> Literally worrying to much about whether we are being self rightous in doing good deeds causes us to actually be self rightous just worrying about it. <S> Who cares whether we are doing good deeds or enlightening others for our own benefit! <S> If it actually gets people to awaken and helps others then so be it! <S> If doing good deeds because it makes yourself feel better ends up helping other people, then we should hope that our egos be filled to the brim! <A> You seek to enlighten others out of compassion and not as a form of redemption. <S> It is your choice what path you take out of the 3 roads to liberation. <S> Buddhahood being the longest. <A> Gautma Buddha is said to have been a Bodhisatva for several hundreds of thousands of aeons. <S> The Theravada school usually says that these extremely long periods are required by a Buddha to train oneself. <S> If we assume that the training took 1,000,000,000,000 years and he taught as a Buddha for 45 years, then the training to teaching ratio is extremely ineffective. <S> The Mahayana school says that Bodhisatvas could have become Arhats way before that but intentionally delayed this decision out of compassion to countless of beings. <S> Hence, these extremely long periods are required by a Bodhisatva not necessarily to to train oneself, but to train others. <S> Therefore the state of Bodhisatva is a special delay mechanism to allow a future Buddha to continue in the cycle of life and death, and gradually train countless of beings into Unbinding from the cycle of death. <A> In my understanding it is impossible for an Unenlightened Being to Enlighten another being. <S> The Buddha was asked why can't he enlighten all beings. <S> The Buddha answered that he only shows the way, each has to walk on the path for himself.
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It is impossible even for an Enlightened Being to Enlighten someone else.
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If I download illegal material for my education and if the material is not in my reach in my country, is it still bad karma? I downloaded a lot of things for 16 years I guess.I now understood this is a form of stealing.And i decided to delete my downloaded content.But some material is not found in my country,or if i order them it takes too much hassle to get here or the material is for educational or self improvement purposes.And i never intended to steal.But still it was not respecting other people's work.With those intentions is it still bad karma?Is it still wrong if it is really really essential? It's actually about the NEED to the material.Like i want to learn speaking english and i need a book or a listening material which is not found in my country.And i really need it.And if I learn english or other things it will be beneficial to me and my environment EDIT : Look what I found. Totally coincidence. Synchronisity ☺. https://youtu.be/xMj_P_6H69g <Q> Legally, unlawful downloads would probably be more akin to trespassing than stealing, as nothing was taken, but the legal rights to control property was infringed upon. <S> Considering the precepts, however, the issue isn't really about theft but about "undertaking the training to avoid taking things not given". <S> Thus, it's a little more broad than theft. <S> Instead, one should avoid even the perception of theft. <S> Think of it like in a store where the "free samples" box is behind the counter and not easy to reach. <S> To follow the precept, one should ask first and take if allowed. <A> There're lots of free legit. <S> contents on the internet. <S> If it's software, there're lots of high quality free open source programs at GNU, Apache. <S> If it's educational material, there're lots of free education sites like Khan Academy, Coursera, Udacity, etc. <S> When all else fail, there're always wikipedia and youtube, which are also legit. <S> and free.. <A> Downloading someone else's hard work and using it for your benefit without compensating them to me is a form of stealing in my opinion. <S> Some other Buddhists think its only 'copying' and hence not stealing. <S> That's a discussion which is continuing on another thread. <S> For arguments sake, lets consider it stealing for now. <S> We then realize that people are sometimes compelled to steal. <S> Does a war prisoner who is starving commit negative kamma by 'stealing' an apple from his well fed prison guard? <S> Sometimes in samsara people end up in dangerous places and situations, where people have to break the precepts just to survive. <S> In such instances someone who has come into contact with the dhamma has to accept that they are doing is unskillful, reflect on the dangers of that unskillful act, as well as the dangers of coming into existence which led one to such a situation. <S> If we justify the wrong doing and say that it is right, we then fall into even graver negative situation of perpetuating wrong view. <S> For the Buddha says that all that who have attained to the path leading to Nibbana do so with right view. <S> So understand why you are doing it <S> , what compels you to do it. <S> Are there alternatives? <S> Can you prevent doing it in the future? <S> Can you 'cover up' the wrong deed by doing good deeds? <S> Say once you learn English and improve yourself, use that knowledge to help others. <S> Perhaps later once you are able make a donation to the company or person from whose material you benefited from. <S> I also highly recommend the Sankha Sutta which explains how positive skillful kamma can negate past negative unskillful kamma. <S> Hope <S> this helps. <A> Your desire is what makes the difference. <S> If you learn for the sake of learning but not to make a living nothing is wrong in it. <S> Knowledge is collective and therefore should be free for all. <S> It is just that we live in capitalist era where people try to monopolies and tend to make profits disproportionate to their efforts. <S> If you earn some bucks you can pay them later too. <S> There is kamma involved if your intentions are bad. <S> Do it if you have to <S> but intentions should be to give it back to the guy at some point. <A> I've seen the arguments that copying it isn't wrong because it's not a physical product or that it harms no-one. <S> This simply isn't true. <S> If an author of an e-book spent 150 hours of their time creating a guide to learning English, they need to sell a substantial number of copies of their eBook to enable them to pay their bills. <S> By downloading such an eBook illegally, it robs the author of the value of the sale. <S> If the e-book was $5, then illegally downloading it is effectively stealing $5 from the author. <S> Perhaps providing good quality training for free from your own expertise could help to balance the bad karma accrued through such actions?
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Stealing implies that you have taken something that belong to others.
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How is catharsis different to gossiping in Buddhism? Catharsis is described as "providing psychological relief through the open expression of strong emotions; causing catharsis" An online resource mentions "The Buddha has thus presented the principles of the catharsis of emotions..." It is my understanding that gossip is not looked upon favorably in Buddhism. I am unsure why though. Rightly or wrongly, i practice catharsis through open dialogue with others. This may be in relation to others or myself. For example, if i am faced with a challenge which i am aware and mindful gives rise to emotions such as frustration, anger, helplessness, etc, i often discuss these with close family. Working with a real-world example, currently i am faced with someone who simply does not wish to work with others in a meaningful way nor takes proactive steps to work with others. Often this is seen as being a roadblock of sorts and more than often, there is little trust in working with the person. I have attempted on multiple occasions to work with this person in a way to go beyond the trifles and historical 'negative' experiences which has been less than successful. Now i undertake catharsis by discussing the concept of 'how it blows my mind" that someone is not willing to work in meaningful ways. <Q> A couple of reasons why your practice of catharsis, as described above, might not be considered a favorable thing to do in Buddhism even if you believe it's different enough from gossip to not be considered wrong speech. <S> It brings you out of the present moment and has you re-living or clinging to the past. <S> Let one not trace back the past Or yearn for the future-yet-to-come. <S> That which is past is left behind <S> Unattained is the "yet-to-come." <S> But that which is present <S> he discerns — With insight as and when it comes. <S> The Immovable — the-non-irritable. <S> In that state should the wise one grow Today itself <S> should one bestir <S> Tomorrow death may come — who knows? <S> For no bargain can we strike With Death who has his mighty hosts. <S> But one who dwells thus ardently By day, by night, untiringly Him the Tranquil Sage has called The Ideal Lover of Solitude. <S> MN 131 <S> Also, it's the opposite of Equanimity which is prized as the 4th brahmavihāra , the 7th Factor of Enlightenment , and the 10th pāramī . <S> Lastly, spending time blowing off steam about another person comes close to gossip, ridicule, and other types of speech which are not considered Right Speech and could easily cross the line. <S> As Anthony suggested above, reading up on Right Speech might help to make sense of all this. <S> Best wishes. <A> I believe catharsis in your definition to be acceptable in Buddhism, only if the intention is purely wholesome. <S> Recall that intention <S> is karma, depending on whether it’s good or bad. <S> "Intention, I tell you, is kamma. <S> Intending, one does kamma by way of body, speech, & intellect." <S> - AN 6.63 <S> It is my understanding that gossip is not looked upon favorably in Buddhism. <S> I am unsure why though. <S> Gossiping is not part of Right Speech because it's considered to be not useful for the path <S> and it tends to lead to a negative environment, because most people find it unacceptable. <S> …Now i undertake catharsis by discussing the concept of 'how it blows my mind" that someone is not willing to work in meaningful ways. <S> Because the intention harbors no such greed, hatred or delusion. <S> …which i am aware and mindful gives rise to emotions such as frustration, anger, helplessness <S> As for this, you must be mindful of the emotions. <S> If you cling to these, it will make you more frustrated, angry, etc, and stress accumulates. <S> The act of clinging and the act of observing (mindfulness) are two different things, your emotions don't identify you, but you reactions does. <A> A theory of mind/body therapy is that negative emotions make us tense up and we fail to release the physical tension. <S> There is a psychological effect of negativity which is repressed emotion / neurosis. <S> Meditation can trigger a psychophysical release of the tension/neurosis. <S> That is catharsis. <S> It can be triggered by thinking over and talking about situations but often this is just 'reliving the past' or 'blowing off steam'. <S> When a person has released all there is to be released <S> they are 'enlightened' with no neurotic component in their ego. <S> Empty - of hang ups, prejudices, false fears etc. <S> Modern people are very stressed with high muscle tension so this catharsis can be quite dramatic - it frightens some people. <S> Others embrace it as the more you release the happier you get. <S> When the processes of speedy catharsis start many meditators move or let their mind take them away from it.
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If your intention is to acknowledge them of their unacceptable behaviour, and it contains no ill will towards them personally, then the intention is considered wholesome.
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If one's inner monologue stops forever, is one necessarily an arahant? Question in the title. I'm looking for answers citing either canonical scripture or the position of any particular school of Buddhism. The inner monologue in the question could also be read as mental chatter; mental noise; superfluous thoughts; extraneous thoughts; or the unnecessary thoughts that normal people have every moment. And I mean when the inner monologue has stopped for good; that is, the case when it never comes back. Another way to read this question might be, Do arahants have an inner monologue? <Q> Thoughts are one of the six sense objects; there is no reason to think that they stop when one becomes an arahant. <S> It is quite clear that both the Buddha and arahants did indeed have thoughts after becoming enlightened. <S> E.g.: <S> And the knowledge and vision arose in me: ‘ <S> Āḷāra Kālāma died seven days ago.’ <S> I thought: ‘Āḷāra Kālāmaʹs loss is a great one. <S> If he had heard this Dhamma, he would have understood it quickly.’ <S> -- MN 26 (Bodhi, trans) <S> What does stop forever is uddhacca or restlessness. <S> Restlessness (or agitation) has the characteristic of disquietude, like water whipped up by the wind. <S> Its function is to make the mind unsteady, as wind makes a banner ripple. <S> It is manifested as turmoil. <S> Its proximate cause is unwise attention to mental disquiet. <S> -- Bhikkhu Bodhi, A Comprehensive Manual of Abhidhamma <S> In the case of the defilements, [false] view and uncertainty are eliminated by the first knowledge. <S> Hate is eliminated by the third knowledge. <S> Greed, delusion, conceit (pride), mental stiffness, agitation, consciencelessness, and shamelessness are eliminated by the fourth knowledge. <S> -- Vism. <S> XXII.65 (Nyanamoli, trans) <S> How else could one understand the word "forever"? <A> Anthony's definition of "inner monologue" is clear, but still no quite clear enough. <S> What are these "unnecessary thoughts that normal people have" about? <S> Assuming we agree that some of these are thoughts of future thoughts of past thoughts arising from conceiving "I am" The Arahant has none of these: <S> Atītaṃ nānusocanti, nappajappanti nāgataṃ; <S> Paccuppannena yāpenti <S> They do not sorrow over the past, Nor do they hanker for the future. <S> They maintain themselves with what is present http://suttacentral.net/en/sn1.10 <S> Samo visesī uda vā nihīno, Yo maññatī so vivadetha tena; Tīsu vidhāsu avikampamāno, Samo visesīti na tassa hoti; <S> One who conceives ‘I am equal, better, or worse,’ Might on that account engage in disputes. <S> But one not shaken in the three discriminations Does not think, ‘I am equal or better. <S> ‘ <S> http://suttacentral.net/en/sn1.20 <S> So the Arahant's mind is considerably quieter than a "normal person". <A> What stops is the becoming and creation of new fabrications as you are devoid of clinging and craving. <A> Yes, householder Anthony, interested, asavas , effluents or fermentation stop at attaining of Arahat-ship, "the destruction of the asavas". <S> Ones acting, incl. <S> verbalication, is "just" such. <S> Not that there are no more mental verbalisations, but they are no more "schizophrenic", thrown into a "democracy". <S> Mental verbalications of Noble ones are not personal and have purpose, for example to "hint" toward Devas, to give causes. <S> So 'Do arahants have an inner monologue?' <S> , inner is not personal to be understood and there are no "monologues" but shares of compassion. <S> (Note that this gift of Dhamma is not dedicated for trade, exchange, stacks or entertainment but as a means to make merits toward release from this wheel)
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Even if one were to suddenly go without an inner monologue while still alive, there is no reason to infer that the monologue would not start up again; clearly both arahants and Buddhas still have some mental monologue as long as there is still the arising of sankharas. The only case in which the inner monologue could possibly stop forever is at the moment of parinibbana, since that is the only event that could be said to be permanent.
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Should you meditate with a timer? I currently do 15 minutes of meditation every morning. I use a stop watch. I see some people do more like 30 minutes. I was wondering how they kept track of time. Or is it roughly 30 minutes? I find that if I don't use a timer, I find myself thinking to myself during meditation, "I wonder if it has been about 15 minutes" and it seems distracting. I've tried meditation without a timer, but I guess the question is when do you feel you should cut it off? <Q> Use a timer for the following reasons. <S> Worrying about whether your session is done is a distraction. <S> A timer will free you from this. <S> A resolution to sit for X minutes may not work. <S> Even if the resolution does work, you could end up mistaking that for progress. <S> Don't laugh -- people mistake side effects of practice for the goals of practice. <S> They'll ask if meditation can improve their grades, lead to particular hallucinations, etc... <S> There's no harm to using a timer. <S> After all, group meditations also use a timer, it just happens to be a human who hits a chime. <S> There's nothing magical about people that makes chimes hit by them any less disruptive than those generated by an electronic device. <A> Meditate with timer is very rare in Theravada Buddhism. <S> During meditation period, you might only need to focus on breath in and breath out. <S> This time you do not need to hear, you do not feel pain, you do not need to be happy, you do not need to think about something, you do not need to think about the timer. <S> This time you can feel everything is neutral. <S> You only know the breath in and breath out. <S> Meditation with a timer does not calm your mind. <S> You worry when the time is finished, you worry you will miss the alert sound. <S> Something you worry or something in your mind is not a good practice of meditation. <S> So I personally suggest, do meditation when you have enough time. <A> You can train the mind to know when time's up. <S> You make the resolution "I will sit 30 minutes" and then you sit and when you feel 30 minutes are up you get up, go in another room and check how much you sat. <S> Let's say you sat 24 minutes today. <S> Almost the goal and the mind registers this. <S> Again, the mind register this and makes adjustments. <S> After some days of training the mind will know by itself when it is the time to get up. <A> Use a timer. <S> It's one less thing your mind has to concern itself with. <S> I find it utterly distracting to look at my watch to see if a session has elapsed. <S> Eventually, when you start sitting for an hour or more, that break in concentration becomes significantly distracting and disruptive. <S> Usually deep samadhi is the only thing keeping leg pain (for example) at bay. <S> It also fragments the concentration you've worked so hard to establish! <S> There are also a bunch of smartphone apps. <S> I prefer the former as there are no guarantees that someone isn't going to text you twenty minutes in! <A> I have been using a meditation timer with great success (There are a number of meditation APPs you can leverage). <S> I actually started with a 5 minute timer (every morning) and since have added a minute each week as I build up to 30 minutes. <S> To me, it feels like slowly incrementing the length of meditation has kept me from internally clock watching. <A> You should meditate as much as possible. <S> I session is ideally 1 hour. <S> Having said this, the best way to do this is by strong resolution. <S> You make a strong resolution as I will to this for 15 minutes. <S> As you go on you will notice that the time you take is as much as you make the resolution. <S> But be realistic when you start doing this. <A> when do you feel you should cut it off? <S> when it is not useful. <S> For example, when you decide to sit for an unplanned period of time, and you find the noise of the alarm becomes a distraction.
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I'll echo other peoples comments by saying that trying to peek at a watch or think about the time would be pretty distracting and take away from the actual meditating. The next day you make the same resolution "I will sit 30 minutes" and then when you feel the time is up you get up, go in another room and check how much you sat. You can just use an egg timer (preferably the non-ticking type).
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Is self enlightenment achieved through contemplation of impermanence? Not asking for a friend, or as a plan... I started doing this some 11-14 years ago, and wondered if it was over - in any significant sense. Not that it matters - I might take the bodhisattva vows, now :) THanks. My question is: is self enlightenment achieved through contemplation of impermanence :) ? <Q> It really depends who you ask, and what you mean by "contemplate". <S> The Buddha said: <S> When one sees with wisdom that 'all formations are impermanent', this is the path of purification. <S> (Dhp. 277) <S> So the actual path is through "seeing" impermanence. <S> One might correct your question to say that self-enlightenment can be achieved through seeing impermanence . <S> It can also be achieved through seeing suffering, or non-self. <S> " <S> Bhikkhus, how do you conceive it: is form permanent or impermanent?" <S> — "Impermanent, venerable Sir." — "Now is what is impermanent painful or pleasant?" — "Painful, venerable Sir." — <S> "Now is what is impermanent, what is painful since subject to change, fit to be regarded thus: ' <S> This is mine, this is I, this is my self'"? <S> — "No, venerable sir. <S> " <S> -- SN 22.59 (Nyanamoli, trans) <A> Contemplating will not take you all the way as there will be a perception or notional residue. <S> You can start with it and make efforts to see the phenomena relating to the aggregates arising and passing. <S> This will get you to the final goal as long as you do this with equanimity and non clinging and craving. <S> For further details see Girinananda Sutta . <S> Here the flow of instructions starts with various contemporary practice to reduce polarity of perception but finally switch to Anapana for the lasting or final solution which is to eradicate any residual perception and the aggregates. <A> You need to also recognize that what is impermanent is stressful and what is stressful and impermanent is not self. <S> Walking upon this path you will make an end of suffering. <S> . <S> . . <S> " <S> All conditioned things are impermanent" — when one sees this with wisdom, one turns away from suffering. <S> This is the path to purification. <S> "All conditioned things are unsatisfactory" — when one sees this with wisdom, one turns away from suffering. <S> This is the path to purification. <S> "All things are not-self" — when one sees this with wisdom, one turns away from suffering. <S> This is the path to purification. <S> - The Dhammapada Ch. <S> 20(275-279)
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One could also adjust and say that self-enlightenment is achieved through contemplating the impermanent , i.e. the five aggregates, since contemplating them - or observing objectively, rather - is what leads one to see impermanence, suffering, and non-self.
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Body scanning - right way of attention moving Practice - Mindfulness of body When I move attention part by part in the body I don't feel sensations in every part . Is this right ? Or should I feel sensations in all body parts ? Sometimes I do quick sweep of attention from head to feet . I do this at any moment during the day when I remember to be aware of my body . Would this be helpful for practicing mindfulness of body ? Or is there any better way of doing this ? <Q> When I do a body scan, I do a visualization of a "golden nectar" slowly filling my body from the toes all the way to the top of my head. <S> This is a way of helping you keep a focus of attention to the body. <S> For me, sometimes as I am doing this technique, there is a sensation of warmth that I feel or think I feel as my attention to the body scan grows. <S> I hope this also helps a bit during your meditation practice. <A> Partial answer: <S> This seems to accord with my experience as well, that after prolonged practice one's sensitivity to the body increases. <S> Also, in that tradition, one does a body sweep from the top of the head to the feet as you say you do. <S> Hope that helps somewhat. <A> When I move attention part by part in the body I don't feel sensations in every part . <S> Is this right ? <S> Initially you some times feel in some parts and not the other. <S> Wait for a while to see if you feel something or not. <S> Or should I feel sensations in all body parts ? <S> If you do not feel any sensations take those parts and look at them part by part, piecing and penetratingly, lingering until you see some sensation. <S> Sometimes I do quick sweep of attention from head to feet . <S> I do this at any moment during the day when I remember to be aware of my body . <S> Would this be helpful for practicing mindfulness of body ? <S> Yes. <S> Try to do one down / up sweep in a in / out breath. <S> Or is there any better way of doing this ? <S> If you feel your whole body in one instance just keep looking at the body at some occasion without sweeping.
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Sometimes you might feel sensation on the whole body and some time not. I was told on a vipassana retreat in the tradition of S.N. Goenka that at first one may not be able to feel sensations in all of one's body, but being able to feel sensation in every part of one's body is a milestone that practitioners should reach as they advance in the practice.
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How to deal with sore hips during sitting? I have been finding my hips to be getting super stiff after sitting practice. I have been stretching before and after, but it doesn't seem to help much. Does anyone have any tips to deal with this problem? <Q> In Zen meditation, posture is important. <S> This is what I was taught. <S> One sits on a zafu placed on a zabuton as below. <S> It's important that the hips be elevated above the knees. <S> The spine is erect (imagine a string coming through the top of your head and pulling you upward) and the pelvis is tilted forward slightly. <S> The knees form the stable base to support the posture; i.e. you are leaning on your knees a bit. <S> Balance and symmetry is important so half lotus wouldn't be ideal; a Burmese style would be more balanced and is also considered to be an easier position for those newer to sitting on the floor. <S> Going from sitting kneeling style to sitting with the knees extended; it will take some time for the hip muscles to relax and become flexible. <S> Best wishes. <A> How to deal with sore hips during sitting? <S> 1.Gradually increase your sitting time. <S> This will help your body get used to the posture. <S> 2.Continue <S> to do gentle stretches before and after meditation. <S> Try Yoga. <S> 3.Get up and do walking meditation. <S> 4.Also <S> this depends on what meditation your doing if you practice samadhi breath meditation like i do don't worry the pain will disappear. <S> If you practice vippassana you'll have to observe the pain <S> but if it gets too much then gently and mindfully adjust it. <S> Hope it works <A> This is a common problem for people who has a lot of sitting posture in their everyday lives e.g. meditators, office workers etc. <S> due to mainly tight hip-flexors and weak gluteal muscles. <S> I will refer you to my answer to this question. <S> In here i address a similar problem from both a anatomical/physiological and theravada buddhist point of view . <S> This might help you out or else you can write me and we will have a chat. <S> I would also like to know if you are currently having or previously had problems with your lumbal spine, hips or pelvis. <S> By the way i'm a physiotherapist thats why i ask about this. <S> Lanka <A> Try the burmese posture and experiment with different levels of cushion. <S> Do yoga postures which help open up the hips. <S> One of the many purposes of yoga is to prepare and help the body for long periods of meditation. <A> Following strategy can help: <S> When there is a urge to move recognise it and keep looking right at the stimulation that causes the pain. <S> Look into the pain dividing and dissecting the pain. <S> Have a determination to stay in the chosen posture. <S> If you must move but try to gradually increase the time. <S> So try scanning the body as a fast space. <S> Try some metal recitations. <S> Do Metta meditation focussing you attention on the pain.
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These problems can usually be taken care of by stretching and strengthening exercises. Try calming the bodily fabrication by looking at the breath Mental movement can stimulate Piti. Controversial suggestion :Ultimately train yourself to do the lotus posture (which is the most blissful and joyful too) because all other postures have side-effects associated with them.
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What Buddhist materials explain how to understand one's irrational feelings? There is some person in my life and whenever I see his or her photo, or something related to him or her (e. g. reminder of the place he or she lives), I experience strong feelings. They are totally irrational (I haven't been in contact with this person for years, I live thousands of kilometers apart from him or her) and I don't understand them (when you don't see a person for a long time, you tend to forget him or her, but I don't). No psychological technique I tried (all kind of NLP stuff, EMDR, meditations, relaxation tapes, long walks, sex, talking with lots of nice people, hard work and whatnot) didn't help me understand and get rid of those feelings. Whenever I think I've forgotten him or her, I get a reminder from the outside world (someone mentions something related to him or her, or a there is a billboard with a message related to him or her, or I hear a piece of music from his or her region in the radio etc.). Basically, I need to figure out whether I should do something with or about this person or just forget him or her. What publicly available Buddhist teachnings can I read in order to learn in order to sort out these feelings (begin to understand their nature) on my own ? Notes: I don't want to discuss what kind of feelings they are. I just need a manual, which I can apply and do it myself. Going to a group, or talking to a psychologist or guru aren't viable options because according to my experience 99.9 % of advice you get from other people on important matters is wrong (in the past such advice caused more harm than good). <Q> According to Buddhist dependent origination, depending on contact feeling arise, depending on feeling craving arise, depending on craving clinging arise, etc... <S> The practice to recondition how we look at a person, others and ourself included, is the 32 parts of the body practice of which the link is one example. <S> Google for ways to practice the 32 parts of the body. <A> You could watch the feeling arising, staying and changing and then fading away. <S> Seeing its impermanence will make it more bareable for you. <S> Also see its conditioned nature. <S> Feeling is conditioned by contact. <S> It can not arise without contact. <S> In your case seeing a bilboard triggers a memory which is manifested as a thought. <S> When mind is contacted by a thought a feeling arises. <S> All this is to diminish the resitance toward that feeling. <S> Just let it arise and pass away, don't get involved with it. <S> Hope this helps <A> How about just accepting that the emotions are there? <S> Sometimes fighting, struggling are the things that intensify emotions. <S> Unfortunately emotions can't be erased, we can only try to observe them when they arise and acknowledge them as they are. <S> Maybe accepting that these feelings toward this person may stay forever. <S> Will it be that bad? <S> Have you tried writing a private journal? <S> I've found that very therapeutic for letting out stuck emotions. <S> Good luck! <A> Trying to forget is also being involved with the person. <S> So you will not forget. <S> Best way to forget it not try to remember or not to forget. <S> If you hear something about the person or place analyse the feeling that arising and do not be averse or attached to them. <S> You could try reading: Beyond the Breath: <S> Extraordinary Mindfulness Through Whole-Body Vipassana Meditation by Marshall Glickman <S> But best is to get a competent meditation teacher or take a Vipassana course.
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The feelings that arise is a result of past conditioning and when there is contact the past feeling that was conditioned arise, be that attachment, revulsion or neutral feeling.
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What is soul made of; as per Buddhism? As per Buddhism, What are elements of soul or what is soul made of? (If we split body and soul to seperate them then what are elements of soul?) <Q> In Buddhism a human being is composed of matter, feelings, perceptions & memories, mental fabrications (thinking) and consciousness. <S> It is concept which is deeply ingrained in the mind. <S> Just like a car is just a concept which is an accumulation of parts a steering wheel, chassis, wing mrrors etc.. <S> For more on consciousness in the Theravada tradition and how kamma transmigrate see my other post <A> There is nothing worthy of calling the soul as the collection of aggregates, we call I, are changing and subjected to unsatisfactoriness. <S> Following might be off interest: Is There a Soul? <S> A study based on the Pali CanonFrom <S> The Buddha’s Teachings (Piyasilo, 1991b), revised by Piya Tan <A> There is a velocity which get generated from the act of attachments (Raga Attachment, Moha Attachments, Dwesha Attachments) in a given moment. <S> This velocity Vinyana get stored in a place in mind. <S> If a person don't get attached with Raga, dwesha, Moha using Ana Pana sathi meditation then at that moment you are in a nibana state of mind <S> (no velocity is generated at that moment) <S> If he/she can sustain the state of mind by removing 100% of Raga Dwesha Moha <S> then you attain nibana. <S> So in simple terms soul is nothing but the velocity you carry from one moment to another. <S> Even without a Body you can generate this velocity (ex: gods, pretha, gandaba they all generate this velocity) <A> In Hinduism, the 'soul' ('Atman') is something permanent that reincarnates from life to life (as described in the Bhagavad Gita, for example). <S> At least in the Christian Gospels attributed to Jesus, the 'soul' appears to be described as something more like the human mind/'heart'/conscience that can be saved/ <S> set free or, otherwise corrupted/defiled (by karma); what in Buddhism is called the 'citta'. <S> (However, the same as in Buddhism, over historical time, the soul has been taken in Christianity to be something that exists after the passing of the physical body). <S> In Buddhism, the 'soul' or 'citta' is something 'immaterial'. <S> Therefore, it cannot be said what it is 'made of'. <S> All that can be known is the 'soul' knows, feels, perceives, thinks & creates emotions that can torment itself into suffering or, otherwise, can be set free/purified from suffering. <S> The Buddhist scriptures <S> define 'mind'/'soul' as being made up of 'feeling', 'perception', 'intention', 'contact' & 'attention'; plus other mental faculties such as 'mindfulness', 'decision', 'energy', 'zeal', etc. <S> But what 'mind'/'citta'/'soul' is 'made of' cannot be defined because it is ' immaterial ' (' arupa ').
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A soul is a conceptual belief which does not exist.
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What is the buddhist way of responding to compliments? "Hey David you're a genius!" "Hey David you look so fine!" I think blushing and feeling a little nervous isn't really buddhist... But sometimes if you don't react this way you might look as if youre being rude What exactly do the scriptures say of how one should respond in these situations? I've seen quotes about the Buddha saying the brahmin is "indifferent to compliments and indifferent to criticism". I'd like to know what the scriptures say about its possible harms, etc. I think it is an interesting question that deserves some thought as it is part of our lives. <Q> Just because you're Buddhist <S> doesn't mean you can't say "thank you" :P <S> All facetiousness aside, Buddhism is clear about the practice. <S> For instance, it stresses compassion and non-attachment, so evaluate your course of action against those two. <S> That isn't compassionate of you. <S> If someone compliments you and you let it get to your head, you couldbe fostering attachment towards self, the thing about which you werecomplimented, and the praise of others. <S> So how can you approach compliments in a way that takes the above into account? <S> Well, you could thank the person while remembering that you are thanking them out of compassion and consideration for their feelings and <S> not because they gave you some validation you needed. <S> Ultimately, it's about skillful means. <S> Don't seek every possible situation in Buddhist texts; rather, make sure you understand the principles and use that understanding to guide your actions. <A> Mindful mediation : <S> a handbook for Buddhist peacemakers by John A McConnell` might be a good book to read. <S> Also The Discourse to Sundarika Bhāra,dvāja mentions that if the complaint is irrelevant simply just do not accept it and react to it. <A> Right Speech: be beneficial, timely, skillful. <S> Right: <S> A: <S> You are a genius! <S> B: <S> Thank you, I appreciate it. <S> [undazzled, undeluded] <S> Wrong: <S> A: <S> You are a genius! <S> B: <S> Ah shucks, no, no, not at all, I have a whole bunch of things I've been stupid it--it's just that-- <S> ( unbeneficial because you are rejecting their positive esteem--which is all it is) ( untimely because now is not the time to bring up "whole bunch of things"--especially after the person has just gained their trust in you) ( unskillful because you are overtaken by the compliment rather than skillfully using it to keep their trust, move the conversation forward to more mutually beneficial topics) <A> Reply with "thank you" but you don't necessarily have to blush and become nervous. <S> The action of thanking others remain the same and is in accordance with politeness and the decorum of society. <S> If you are internally not emotionally attached to what is praised (as Barzell says, don't let it get to your head), then you won't respond by blushing. <S> Also, don't reply back with "There is no need to praise me or others because according to the anatta principle, there is no self in all phenomena". <S> Haha.
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If someone compliments you and you don't politely acknowledge thecompliment, this person may be offended.
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Keep motivation to stick on one meditation practice :Ven. Mahasi Saydaw Practice : Ven .Mahasi Sayadaw I have been practicing meditation " in daily life " for a week . I felt more relaxed and also noticed having a thought of "intention" before most of my actions of body . But now I feel that I'm losing the interest of doing mediation practice but to go back again on reading or listing to Dhamma talks .( mostly due to having the thought of finding a "better practice" ) And now I'm feeling the same delusion I had before and stress . I would like to to know how could I get my motivation back to stick with one method of meditation practice ? <Q> Some advice by Ajaan Fuang here : <S> § <S> Many were the times when people would tell Ajaan Fuang that — with all the work and responsibilities in their lives — they had no time to meditate. <S> And many were the times he'd respond, " <S> And you think you'll have time after you're dead?" <S> § <S> "If you're single-minded about whatever you think of doing, you're sure to succeed." <S> § <S> "You can't plan the way your practice is going to go. <S> The mind has its own steps and stages, and you have to let the practice follow in line with them. <S> That's the only way you'll get genuine results. <S> Otherwise you'll turn into a half-baked arahant." <S> § "Don't make a journal of your meditation experiences. <S> If you do, you'll start meditating in order to have this or that thing happen, so that you can write it down in your journal. <S> And as a result, you'll end up with nothing but the things you've fabricated." <S> § <S> "When the meditation goes well, don't get excited. <S> When it doesn't go well, don't get depressed. <S> Simply be observant to see why it's good, why it's bad. <S> If you can be observant like this, it won't be long before your meditation becomes a skill." <S> § <S> A student came to complain to Ajaan Fuang that she had been meditating for years, and still hadn't gotten anything out of it. <S> His immediate response: "You don't meditate to 'get' anything. <S> You meditate to let go." <S> § <S> The seamstress, after practicing meditation with Ajaan Fuang for several months, told him that her mind seemed more of a mess than it was before she began meditating. <S> "Of course it does," he told her. <S> "It's like your house. <S> If you polish the floor every day, you won't be able to stand the least little bit of dust on it. <S> The cleaner the house, the more easily you'll see the dirt. <S> If you don't keep polishing the mind, you can let it go out and sleep in the mud without any qualms at all. <S> But once you get it to sleep on a polished floor, then if there's even a speck of dust, you'll have to sweep it away. <S> You won't be able to stand the mess." <A> There are the 5 five hindrances that stand in the way as obstacles for developing in ones practice and for reaching Nibbana. <S> In brief the five hindrances are: Sensual Desire (kámacchanda) Aversion or Ill-will (vyápáda) <S> Sleepiness – sloth (thina), torpor (middha), sluggishness Restlessness – worry about the future, regret of the past, anxiety (uddhacca-kukkucca) Doubt (skeptical doubt) <S> (vicikicchá) <S> It could be no. 4, 5: <S> worries or doubt about the practice that you are experiencing. <S> So when worry arises one can simply note it as "worried, worried" and if doubt arises one can note it as "doubting, doubting". <S> If one takes them as meditation objects then one will come to see that they also are subject to the 3 signs of existence; anicca, dukkha and anatta . <S> One will come to see that all conditioned phenomena follows a standard formula which is: Arising, Presence, Dissolution . <S> So when taken as meditation objects one will see that the worry or doubt arises, is present and then disappears. <S> It might come again multiple times but the same procedure should be used every time, i.e. to observe and note them. <S> Here you can read more about The Five Hindrances and Their Conquest . <S> Also here is a great audio dhamma talk on the five hindrances by Ven. <S> Bhikkhu Bodhi. <S> Here is part 1 and part 2 . <S> This talk is highly recommended and i think it might be able to give you some answers. <S> Ven. <S> Bhikkhu Bodhi talks in depth about the hindrances and gives tools that can be used to overcome them. <S> Here is a great dhamma talk by Ven. <S> Yuttadhammo that might just address your question. <S> Its called Generating Motivation (Monk Radio) . <S> Here its talked about how one can generate motivation to practice. <S> Lanka <A> When meditation is not forced, meditation comes spontaneously. <S> When meditation comes spontaneously, awakening comes quickly. <S> When awakening comes quickly, your meditation practice becomes the best practice. <S> Any meditation practice, if not forced, becomes the best practice. <S> There is no one practice better than the other. <S> Choose one, don't force it (or yourself), do it spontaneously and you'll be on your way.
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If you practice under the Mahasi Sayadaw Tradition then the way to deal with such hindrances is to turn them into an object of observation, i.e. a meditation object and thereby making them a foundation for realizing insights.
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The impact of the subconscious mind on the conscious mind How should one consider the impact or influence of the subconscious mind on one's conscious awareness and mental processes, especially during sitting meditation? My mind seems to often exhibit a proliferation of short-lived flashes of images "from nowhere". Is consideration of the relationship between the subconscious mind and the conscious mind a futile endeavor or a worthwhile endeavor? Some brief exposé of how Buddhism views the importance (or unimportance) of the subconscious mind would be appreciated. <Q> There is an interesting section on Visions and Signs in the teachings of Ajaan Fuang. <S> I quote my other answer here. <S> § <S> "Don't be amazed by people with visions. <S> Visions are nothing else but dreams. <S> There are true ones and false ones. <S> You can't really trust them." <S> § <S> A Bangkok housewife who was practicing meditation with Ajaan Fuang heard some of his other students say that meditation without visions was the straight path. <S> It so happened that she had frequent visions in her meditation, and so hearing this made her wonder why her path was so winding and convoluted. <S> When she asked Ajaan Fuang about this, he told her: "Having visions in your meditation is like having lots of lush wild greens growing along the side of your path. <S> You can gather them as you go along, so that you'll have something to eat along the way, and you'll reach the end of the path just like everyone else. <S> As for other people, they might see the greens without gathering them, or may not even see them at all — because their path goes through arid land." <S> § "Visions — or whatever things appear in the course of your meditation: It's not the case that you shouldn't pay any attention to them, for some kinds of visions have important messages. <S> So when things like this appear, you have to look into how they're appearing, why they're appearing, and for what purpose." <S> § "There are true visions and false visions. <S> So whenever you see one, just sit still and watch it. <S> Don't get pulled into following it. <S> " <S> § "You should watch visions the same way you watch TV: Just watch it, without getting pulled inside the tube." <S> § <S> "If you can't let go of your visions, you'll never gain release." <S> § One of Ajaan Fuang's students asked him, "When you see something in a vision, how can you know whether it's true or false?" <S> His answer: <S> "Even when it's true, it's true only in terms of convention. <S> You have to get your mind beyond both true and false." <S> § "The purpose of the practice is to make the heart pure. <S> All these other things are just games and entertainment." <A> If meditation is done properly, kamma starts to unwind. <S> When kamma is unwinding, visions arise. <S> When visions arise, let them arise. <S> When you let them arise, experience them. <S> When you experience them, don't cling on them or be afraid of them. <S> If you won't cling on them or be afraid of them, visions will cease and awakening will not be far away. <A> In Theravada Buddhism, there is no such thing as a sub-conscious mind. <S> There is what is called "bhavanga-citta", but it is not active in the sense of contributing to conscious activity; it is just a state of mind that lies in wait, kind of like a pilot light. <S> According to the Mahapatthana, the seventh book in the abhidhamma pitaka, there are many causal relationships, one of which is where the physical is causally connected to the arising of the mental (i.e., the physical brain at least partially conditions a thought). <S> This is where your flashes are coming from; it also works the other way of course, where the mental affects the physical. <S> It could be worth <S> your while <S> (if you are following the Theravada) to study at least Bhikkhu Bodhi's Comprehensive Manual of Abhidhamma, since it describes some of the building blocks of reality that are involved in this process. <S> Understanding causality, of course, is of great importance in Buddhism; it is the second stage of insight knowledge to understand how the physical and mental aspects of existence affect each other. <A> In the silence of the meditation practice sometimes they "bubble up". <S> ruben2020 has outline what to do. <A> Deep rooted Sankara in the sub concious mind bubbles up during meditation (in your case thought a vision) there will always a sensation which follows (in your case when the image - frightful, lustful, etc. <S> make contact with the mind sense door). <S> Keeping you mind devoid of craving and aversion (with equanimity) towards this sensation, you are not creating any new Sankara for the future. <S> There are 3 types of sensation that arise: <S> Unpleasant - this is due to past Sankara of aversion. <S> Reacting to this with aversion creates future Sankara giving again an unpleasant sensation. <S> Pleasant - this due to past Sankara of craving. <S> Reacting to this with craving creates future Sankara of pleasant sensations. <S> Neutral - <S> this is due to past Sankara of ignorance. <S> Like wise this can create future Sankara of neutral sensation. <S> Mainly in this case when effective there is a chance the Hindrances Sloth and Torpor and Restlessness will surface. <S> Being neutral or equanimous to all these sensation lead to eradicating the Sankara which bubbled up while not creating new Sankara. <S> Through meditation as your awareness increase your consciousness becomes stronger, thus reaching into the depths of what you call the sub conscious mind, and finally coming to the stage where you are fully aware. <S> Phenomena which you were not previously aware comes into your consciousness more easily. <S> Your conscious mind becomes dominant, and what was previously sub concious mind becomes dormant. <S> Everything comes into your consciousness you are aware. <S> For a normal person when you are a sleep and have mosquito bites when you wake up you might notice that un intentionally you have scratched certain spots. <S> When your sub conscious mind is fully encompassed by your conscious mind though you may be sleeping to give rest to your body, but still you would be awake and aware all the times - nothing escapes your conscious mind (consciousness) while you now do not have any sub conscious mind or it has lost its function.
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Visions during sitting meditation are signs of being on the right path towards awakening and final liberation. The subconscious mind in Buddhism is the Bhavanga , (mindstream, store-consciousness) where the results (vipaka)of past actions kamma is deposited.
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Does your lay Buddhist name follow you for life or does it change with different temples and masters? When you are laity and given a Buddhist name does it change with different masters and temples or do you carry it with you for life? While mostly pertaining to the Vietnamese tradition I'm very curious about all. Thank you. <Q> This is part of the "private ordination" at which the practice of the ordinand is witnessed by the private preceptor as being effective . <S> At the "public ordination", some time later, the name is made public and the ordinand is welcomed into the Order by a public preceptor (sometimes, but not always, a more senior order member than the private preceptor). <S> The name is both an aspiration and a recognition of something already present in the person, or one or the other (what may or may not be conveyed to the ordinand). <S> The name may also hint at the individual path taken by the order member, as recognised by the private preceptor. <S> It happens that people leave the order for various reasons. <S> I believe that some choose to keep their "Buddhist names". <S> The name is, after all, actually not directly linked to them being member of the order, but to the recognition and witnessing of the effectiveness of their practice. <S> Regards,Kusalananda <A> In Sri Lanka it is generally the towns name followed by a name given at ordination. <S> E.g. <S> Henepola Gunaratana <S> Henepola is the village name <S> Gunaratana is the name given at ordination <S> Balangoda Ananda Maitreya Thero from Balangoda <S> I guess in other countries you might follow different schemes. <S> You might become famous by the monastery's name: Ledi Sayadaw (U Ñanadhaja), PA Auk Sayadaw (U Āciṇṇa) though the Dhamma name is different and hardly used. <S> E.g. U Ñanadhaja, U Āciṇṇa. <S> I guess you see this more in Burma. <S> Also names can be completely independent of monastery or town. <S> E.g. Thanisaro Bikkhu, Achan Cha. <S> I guess this is more seen in Thai Land. <S> In all of these cases the lay name has been changes and a Dhamma name has been taken at ordination. <A> My experience with this is limited, but I'm happy to share what I've observed. <S> My own practice is in the Theravada tradition where only ordained monastics and anagarikas receive a Buddhist name. <S> An ordinary lay person would not receive one. <S> I've visited three local Mahayana groups and temples (in the US) as a guest and at each one it was mentioned that for those new to Buddhism, if one was interested in taking refuge formally for the first time, a taking refuge ceremony was periodically available. <S> In this taking refuge ceremony, a dharma name would be given. <S> Requirements varied from simple sincere interest in taking refuge (at two temples) to completing coursework in Buddhist studies and attending a retreat before the taking refuge ceremony became available (with a lay led group). <S> At the two temples (one Korean Seon and the other a mixed tradition with a Chan monk who visits periodically), dharma names were chosen for each person taking refuge by the monks. <S> At the lay led Buddhist group (Jōdo Shinshū), a dharma name was chosen by the person taking refuge themselves from this list of names . <S> Obviously, this is nothing conclusive, but the offer at each of these locations was to those taking refuge/precepts for the first time (or for the first time formally or publicly). <S> These being English speaking groups in the US, it was understood that virtually everyone in attendance had converted to Buddhism and the taking refuge ceremony was considered quite meaningful to formalize one's intentions to follow the Buddha's teachings. <S> Receiving a dharma name did not appear to be connected to the particular group, temple, teacher, or monk, but simply as part of an initiation into Buddhism for those who were regular members of each of the various groups.
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Within the Triratna Buddhist Order , an order member is given a name upon ordination by his or her preceptor. Some, but far from all, also change their legal name to the name given at ordination.
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"Gatha" (Verse) on mindfulness/contemplation of Death : Ven. Mahasi Sayadaw Practice : Ven. Mahasi Sayadaw Is there any "Gatha" (Verse) can be used to contemplate on "Death"?The purpose is to use as an aid to generate necessary energy to continue practice [mostly as the first thing in the morning] <Q> Because you mention the Mahasi Sayadaw in your question, most relevant is the Mahasi Sayadaw's discussion of the Purabheda Sutta: http://static.sirimangalo.org/mahasi/Purabheda%20Sutta.htm <S> (Sorry, the formatting is off in this version) <S> There are some Pali phrases in that book that might be of interest, e.g.: <S> Vītataṇho purābhedā, pubbamanta manissito. <S> Vemajjhe nupasaṅkheyo, tassa natthi purekkhataṃ. <S> The one who has removed craving before death, independent of past and future; who is not stuck in the present; for such a one there is no further becoming. <S> The fourth protection for your psychological benefit is to reflect on the phenomenon of ever-approaching death. <S> Buddhist teachings stress that life is uncertain, but death is certain; life is precarious but death is sure. <S> Life has death as its goal. <S> There is birth, disease, suffering, old age, and eventually, death. <S> These are all aspects of the process of existence. <S> -- Mahasi Sayadaw, Practical Insight Meditation <S> The Pali for this is from the Dhammapada Commentary: <S> addhuvaṃ me jīvitaṃ, dhuvaṃ me maraṇaṃ <S> My life is unsure; my death is sure. <S> avassaṃ mayā maritabbameva, <S> Indeed, in the future I must die. <S> maraṇapariyosānaṃ <S> me jīvitaṃ, My life has death as its final end. <S> jīvitameva aniyataṃ, maraṇaṃ niyatanti <S> Life indeed is uncertain, death is certain. <S> -- <S> Dhp-A 174 (pesakāradhītāvatthu) <S> These are often chanted before starting a meditation course in the Mahasi Sayadaw tradition. <S> uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho”ti. <S> Impermanent indeed are all formations; of a nature to arise and pass. <S> Having arisen, they cease; their fading away is happiness. <S> -- DN 16 <S> Another similar one we use often is Dhp 41: <S> aciraṃ vatayaṃ kāyo, pathaviṃ adhisessati. <S> chuddho apetaviññāṇo, niratthaṃva kaliṅgaraṃ. <S> In no long time indeed will this body lie on the earth; Discarded, consciousness having departed, as useless as a charred log. <A> The Upajjhatthana Sutta five remembrances is used in the evening chanting by many Theravadin temples and monasteries. <S> Five remembrances <S> Below are two English translations and the original Pali text of the "five remembrances": <S> I cannot avoid ageing. <S> I am subject to aging, have not gone beyond aging. <S> Jarādhammomhi jaraṃ anatīto.... <S> I cannot avoid illness. <S> I am subject to illness, have not gone beyond illness. <S> Vyādhidhammomhi vyādhiṃ anatīto.... <S> I cannot avoid death. <S> I am subject to death, have not gone beyond death. <S> Maraṇadhammomhi maraṇaṃ anatīto.... <S> I will grow different, separate from all that is dear and appealing to me. <S> Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo.... <S> I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. <S> Whatever I do, for good or for evil, to that will I fall heir.[3] <S> Kammassakomhi kammadāyādo kammayoni kammabandhū kammapaṭisaraṇo <S> yaṃ kammaṃ karissāmi kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissāmī.... <S> [4] <S> The Buddha advised: "These are the five facts that one should reflect on often, whether one is a woman or a man, lay or ordained. <S> "[5] <S> The Upajjhatthana Sutta translated by Thanissaro Bhikkhu <S> The actual gatha for chanting itself. <A> In The Dhammapada there are the Verse 46: <S> The King of Death . <S> "Verse 46: One who knows that this body is impermanent like froth, and comprehends that it is insubstantial like a mirage, will cut the flowers of Mara (i.e., the three kinds of vatta or rounds), and pass out of sight of the King of Death." <S> Here is a video dhamma talk on The Dhammapada by Ven. <S> Yuttadhammo. <S> The video is about how one should practice in order for the King of Death not to be able to find one. <S> The video is called Dhammapada Verse 46: <S> Where the King of Death Cannot See . <S> There are also Verses 21, 22, 23: <S> The Mindful Never Die . <S> " <S> Verse 21: <S> Mindfulness is the way to the Deathless (Nibbana); unmindfulness is the way to Death. <S> Those who are mindful do not die; those who are not mindful are as if already dead." <S> "Verse 22: <S> Fully comprehending this, the wise, who are mindful, rejoice in being mindful and find delight in the domain of the Noble Ones (Ariyas). <S> " <S> "Verse 23: The wise, constantly cultivating Tranquillity and Insight Development Practice, being ever mindful and steadfastly striving, realize Nibbana: Nibbana, which is free from the bonds of yoga; Nibbana, the Incomparable!" <S> Here is another video dhamma talk on The Dhammapada by Ven. <S> Yuttadhammo. <S> The video is called Dhammapada Verses 21, 22, and 23: The Mindful Never Die . <S> Lanka <A> In Aṅguttara Nikāya, Chakka Nipāta there are two discourses that helps the development of contemplation on death. <S> "... whoever develops mindfulness of death, thinking, 'O, that I might live for the interval that it takes to swallow having chewed up one morsel of food... <S> for the interval that it takes to breathe out after breathing in, or to breathe in after breathing out, that I might attend to the Blessed One's instructions. <S> I would have accomplished a great deal' — " Maranassati Sutta: Mindfulness of Death (1) <S> "There is the case where a monk, as day departs and night returns, reflects: ' Many are the [possible] causes of my death. <S> A snake might bite me, a scorpion might sting me, a centipede might bite me. <S> That would be how my death would come about. <S> That would be an obstruction for me. <S> Stumbling, I might fall; my food, digested, might trouble me; my bile might be provoked, my phlegm... piercing wind forces [in the body] <S> might be provoked. <S> That would be how my death would come about. <S> That would be an obstruction for me.' <S> "Further, there is the case where a monk, as night departs and day returns, reflects: [repitition] Maranassati Sutta: Mindfulness of Death (2)
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Besides this, there are many verses about death in the tipitaka; the most common is that spoken by Sakka when the Buddha passed away: “aniccā vata saṅkhārā, uppādavayadhammino. Also in the Mahasi Sayadaw tradition, it is customary to reflect on death before starting the practice:
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What books address various difficulties that may arise during various stages of meditation practice? I am looking for books that go beyond the usual introduction on how to do various form of Buddhist meditation practice but rather, in addition to describing the practices themselves, discuss various difficulties that may arise during various stages of meditation practice and what can be actively done to address these difficulties. <Q> The Five Hindrances disturb one's path in meditation and practice. <S> The canonical description can be found in the Nivarana Sutta . <S> Here are some useful resources: <S> Book entitled Unhindered: A Mindful Path Through the Five Hindrances by Gil Fronsdal. <S> A selection of texts and their commentaries on The Five Mental Hindrances and Their Conquest by Nyanaponika Thera. <S> Another version of this. <S> Audio recordings on The Five Hindrances by Gil Fronsdal and Ines Freedman. <S> Online handouts: <S> The Five Hindrances: Handouts for 2008-2009 Dharma Study Program . <S> These seem to come from Gil Fronsdal. <S> Should match the audio recordings. <S> Practicing with the Five Hindrances , a Q&A with Geri Larkin, Lama Palden, Ajahn Amaro, Michael Liebenson Grady and Sharon Salzberg. <S> Working with The Five Hindrances by Barbara O'Brien. <S> Yet another article: Methods of Working on the Five Hindrances by Kamalashila. <A> Here is a website with a teaching by Mahasi Sayadaw – Endless Moments of Insight . <S> In here he address obstacles such as "distracting thoughts, physical discomfort, how to work with mental states, how to increase the number of objects that are being observed, distractions from the path etc." . <S> There is also this Q & A with Ven. <S> Mahasi Sayadaw where he answers many important questions relating to the practice. <S> There is this website with a teaching by Ven. <S> Mahasi Sayadaw called Insight Meditation: Basic and Progressive Stages . <S> In here obstacles such as "difficulties for the beginner, the wondering mind, pain, swaying, lazyness etc. are being addressed" If you want some longer and more in-depth teachings here are some books by Ven. <S> Mahasi Sayadaw . <S> The following books discuss both the meditation practice and the obstacles one can meet on the path. <S> There are also given antidotes and methods for how to deal with such obstacles. <S> A Discourse on Vipassana <S> Fundamentals of Vipassana Meditation <S> This book includes an explanation of the difference of Samatha and Vipassana meditation, how Vipassana is practiced, the theory behind the practice, and how the practice achieves the goal of Nibbana and fulfills the Eightfold Noble Path. <S> Practical Vipassana Meditational Exercises <S> This is a brief look to the Vipassana meditation along with a few exercises to begin with. <S> Purpose of Practicing Kammatthana (Buddhist) Meditation Ven. <S> Mahasi Sayadaw explains the two kinds of meditations taught by the Buddha as well as a brief teaching on how to practice the two methods. <S> Satipatthana Vipassana Meditation <S> This book explains the Satipatthana Vipassana meditation method that's taught by the Buddha in the Satipatthana Sutta. <S> It explains extensively the instructions given by the Buddha in the Satipatthana sutta, the practice, and the theory behind it. <S> Summary of Discourses on Purity and Insight (Visuddhi-Nana-Kattha) <S> This is a collection of discourses given by the Ven. <S> The Satipatthana Meditation <S> This is yet another discourse to extensively discuss the Satipatthana meditation method prescribed by the Buddha in the Satipatthana Sutta. <S> Lanka <A> ... <S> how to do various form of Buddhist meditation practice ... <S> Wisdom Wide and Deep <S> : A Practical Handbook for Mastering Jhana and Vipassana by Shaila Catherine covers all 40 meditation objects / types and is more accessible than the Vissudhi Magga. <S> In general other books in the Pa Auk tradition covers all 40 subjects of meditation as this is part of the training though finally may settle on what works best for you. <S> (This is one fully contained book covering all the Theravada meditation subjects.) <S> If you are interested in Anapana (limited to Anapana) have a look at: Mindfulness With Breathing : A Manual for Serious Beginners which is a very good book to read which covers all 16 steps of Anapana. <S> If you are looking for general Vippassana (limited to Vippassana) practice have a look at: The Art of Living: Vipassana Meditation (should be complimented with the instruction in the course) or Beyond the Breath: <S> Extraordinary Mindfulness Through Whole-Body Vipassana Meditation <S> (this discusses some question and issues people may face - but keep in mind evey one is unique, hence what you may face maybe different). <S> But best is that you complement this with a course which you can apply through: https://www.dhamma.org/ <A> The best I can think of for your purpose of methods, <S> the practices, and difficulties that may arise is "Twenty-Five Doors to Meditation." <S> For the purpose of your question this is the best book IMO <S> but it is not limited to only Theravadin or even Buddhist practices for that matter. <S> (However, all are related to the quest for release from the hindrances and skandhas that bind us to non-enlightenment and it is explained in these Buddhist terms rather than any other tradition.)
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Essay on The Five Hindrances by Ajahn Brahmavamso. An extensive guideline through the practice of Vipassana meditation and explanation of the Satipatthana medthod, including how Nibbana is realized through this method of practice. Mahasi Sayadaw on the subjects of purity and insight.
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Introduction to Samadhi meditation Can anyone give me a brief introduction into practicing samadhi meditation? I could start saying i understand the common principles of meditation. I had practiced a peacefull breath based meditation in the past, but i didn't have any instruction whatsoever. Recently in my life i been practicing vipassana meditation, but i ended dropping it. I think samadhi meditation may be what i'm looking for for this moment in my life. <Q> Insight meditation is what you ultimately strive at. <S> You can start with Samadhi and progress to insight. <S> When getting instructions for Samadhi meditation it is best you get this from a competent teacher who can guide you. <S> Have a look at the World Buddhist Directory to see if you can locate some on in your area: http://www.buddhanet.info/wbd/ . <S> If you want to try out using Anapana to develop Samadhi and them progress to Vippassana perhaps you can also try out a course at: https://www.dhamma.org/en/index . <S> (There are over 200 centres world wide.) <S> In case you are in the receptive area some relevant centres maybe (check if the do the type of Samatha mediation you want to practice): http://bhavanasociety.org/ http://www.dhammasukha.org/ http://www.dhammatalks.org/ http://www.imsb.org/ <S> (Though the name suggests insight the teacher is from Pa Auk tradition hence competent to teach Samatha) <S> http://cms.bswa.org.au/ <S> http://www.amaravati.org/ <S> http://www.samatha.org/ <A> One of the best book I've read on Samadhi is by Ajahn Sucitto called Meditation: <S> A way of Awakening especially about sitting posture. <S> If we get the sitting posture right half the work of meditation is done. <S> His description of sitting posture is unparalleled in its precision, i.e. from my experience. <A> I would recommend three great dhamma talks for you. <S> They contain in-depth descriptions of the practice of Samatha Meditation and also how to practice it. <S> The first one is called "Samatha Meditation" by Ajahn Punnadhammo. <S> In here the basic principles are discussed. <S> There is also a second one by him called "Samatha - Vipassana" which i would also recommend. <S> Here he talks about the differences between the two. <S> The third one is called "Meditation" by Ven. <S> Bhikkhu Bodhi. <S> In here he talks about both Samatha and Vipassana Meditation. <S> He discusses many aspects of the practices both basic principles and obstacles to progression. <A> You don't need much (if any at all) instruction when beginning the practise, since the aim of the practise is to concentrate the mind. <S> The key to success in any kind of Samatha meditation is to concentrate on your meditation object for as long as you can, and keep coming back to it when your attention falls away. <S> For example, you can use your breath as a meditation object. <S> As you keep doing this, your mind becomes calmer and concentrated. <S> When you keep doing this for a long period of time (depends on how regularly you practise, how long you practise during each session, etc.), and your concentration becomes very good, then a sign of concentration appears. <S> As you do this, the sign of concentration becomes more and more stable. <S> When the sign of concentration is very stable, then you switch your meditation object to the sign. <S> The sign (if you are using the breath as an object) can be seen as a light in the inner eye, or it can be felt as a sensation at your nose tip. <S> But you don't have to worry about the sign in the beginning. <S> Just keep coming back to the object, be regular in your practise and practise frequently.
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Here too, not much instruction is needed - you just keep concentrating on your meditation object as before, and your concentration will develop even more.
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Is it possible to see the counterpart sign (nimitta) with eyes open? As a beginner, I practice two forms of meditation: one focusing on the breath (typically with eyes closed), and one focusing on a colored disc (kasina), obviously with eyes open (unless cultivating the after-image). All descriptions I have seen for the former describe the arising of the counterpart sign when the eyes are closed. However, from what I have read on kasina meditation , the counterpart sign seems to arise with the eyes open. I have not experienced either of these myself (and in fact, this link dismisses its importance altogether), so I would like to ask: is it possible for nimitta to form iin either case? <Q> The proof of the pudding is in the eating, no matter how many books are written about the pudding. <S> Once eaten there can be no mistake about it. <S> Having said that I've quiet a few fellow meditators who do not see the signs but continue to develop Jhanas using feeling. <A> It might vary from meditator to meditator. <S> The following quote is from the book "Practicing The Jhanas" by Tina Rasmussen and Stephen Snyder. <S> They were both students of Pa Auk Sayadaw and undertook a Samatha Meditation Course under his guidance. <S> They write in the book that they achieved the 4 material jhanas and the 4 immaterial jhanas. <S> Here is a description of Tina Rasmussen's practice where it's talked about her being able to see the nimitta with open eyes: <S> "... The nimitta will arise more and more often as continuity of practice continues. <S> It will gradually increase in size and be present more continuously throughout sitting meditation and even while the meditator is moving around with eyes open. <S> We each had the experience of seeing the nimitta, on occasion, when our eyes were open while walking or eating. <S> For Tina, at some points the nimitta was visible consistently while walking around with eyes open. <S> This is not required or necessary but can happen. <S> Once the nimitta is present for the duration of nearly every meditation period, it is considered to be stable... " -- Practicing The Jhanas, Ch. <S> 4, p. 181 <A> I do not practice Samatha also from what I have heard: <S> Generally you don't get the counterpart sign with eyes open, but there may be cases of practitioners who can enter the Jhanas with eyes open. <S> Perhaps more among people who do the Akasa Kasina. <S> (If I remember write in a chronicle late Ven. <S> Ananda Mitri Thero mentions such a Yogi doing the Akasa Kasina) <S> In actually what needs to be done in Kasina is to create the perception of the meditation object in your minds eye. <S> If it is Yellow, create a yellow circle in your mind. <S> To do this generally it helps to have your eyes closed <S> so you do not have any distractions. <S> Another observation of the 2 links is: one in on Kasina and the other seams to be on Anapana. <S> (I only skimmed through it.) <S> So what is said for Anapana may not be generalised to Kasina. <S> Having said this, on a site note, it is advisable to always have a teacher when doing Samatha. <S> It is generally dangerous to do by just reading books or material you collect from forums or the internet. <S> If you are in US maybe you can try: http://www.imsb.org/ . <S> Perhaps the teacher can teach Kasina. <S> If you are in some other location try: http://www.buddhanet.info/wbd/ .
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As a samatha meditator, both the signs exist for both types of meditation and which still appear when the eyes are open if they are vivid. The Pa Auk tradition generally train their followers in all the 40 meditation subjects (you have to choose a suitable subject for your self), hence try to see if you can locate a teacher in this tradition in your area.
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What is the difference between samadhi and samatha? I am in the habit of getting the concepts samatha and samadhi mixed up. To me they seem like related or even similar concepts. Is that correct? My understanding is that samatha seems like the process of integration and samadhi seems like the result of integration. Is that the correct interpretation? As a related point are the underlying concepts related if you consider the Pali origins of the words i.e. do they have similar roots in the language? <Q> Samatha is tranquility meditation, meditating on a stable object with the objective of reaching calm states/jhanas. <S> Samadhi is concentration. <S> The Buddha's teachings of the eightfold noble path are divided into three categories; sila (morality), samadhi (concentration), and panna (wisdom/understanding). <A> Just to add to what Robin has said and answer your last question. <S> "..are the underlying concepts related if you consider the Pali origins of the words i.e. do they have similar roots in the language?" <S> Samadhi <S> (Sanskrit: समाधि, ...), also called samāpatti, in Buddhism, ... is meditative absorption, attained by the practice of Jhana. <S> In samadhi the mind becomes still, one-pointed or concentrated while individual awareness remains present. <S> Sometimes upacara samadhi and appana samadhi is used to distinguished between threshold concentration and absorbed concentration. <S> Whereas: <S> Samatha <S> (Pāli), (Sanskrit: शमथ, śamatha[note 1] is the Buddhist practice (bhavana) of the calming of the mind (citta) and its 'formations' (sankhara). <S> This is done by practicing single-pointed meditation most commonly through mindfulness of breathing. <S> Samatha is common to all Buddhist traditions. <S> Paring it down to a few words. <S> Samadhi is concentration and Samatha is a practice. <S> As to your understanding: My understanding is that samatha seems like the process of integration and samadhi seems like the result of integration. <S> Very close <S> but if you replace "integration" with "concentrating" spot on. <A> Samādhi means the stability of mind. <S> Samatha means the peace of mind. <S> Wholesome mind arising is a friend. <S> Unwholesome mind arising is an enemy. <S> Uddhacca mind factor is instability of mind. <S> There is no peace and no stability while the nation is battling the enemies in the war. <S> There is the peace and the stability after the nation has no war by making friends instead of collecting the enemies. <S> See Ma. <S> A. (papa–ca.1) <S> Dvedhāvitakkasuttavaṇṇanā . <S> Actually, there is a sutta as well, but I can't remember where it is in AN Ekakanipāta. <A> Samapatti and Samadhi is equal but not the same Samapatti is a state of oneness but Samadhi is a state of emptiness <S> Samapatti is the first stage of Samadhi <S> There are verious stages of Samapatti SABITARKA NIRBITARKA SABICHARA and NIRBICHARAA. <S> Samadhi is of two types SAVIJA and NIRVIJA.In both cases there is gradual cessation of the subject <S> It starts from the mind then intellect and finally the cessation of the Self <S> This is called SWARUPASUNYAABASTA
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Samadhi is the meditation portion of the Buddha's teachings (Right Effort, Right Mindfulness, Right Concentration) and would include Samatha plus other types of meditation.
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Is there any authenticity to the book 'The Deathbed Sutra of the Buddha: Or Siddhartha's Regrets'? I found this book in a local bookstore and went online to research it. I could not find much reference to it. The author, George C. Adams Jr., purports to have been given a lost sutra of the Buddha, given on his deathbed, to Ananda. It looks like a work of complete fiction to me but was wondering if anyone has more information on it. <Q> Deathbed Sutra of the Buddha From the customers' reviews of the book <S> , I get the impression that it is a fictional work to provoke a reassessment of one's thinking in light of controversies. <S> A few reviews from customers: <S> This book a very clever merging of philosophy and fiction, which examines and challenges some fundamental Buddhist beliefs in a manner that manages to be both deeply insightful but also delightfully entertaining. <S> It’s a short work, but packed full of dense analysis of Buddhist thought, using the clever device of a fictional conversation between Buddha and his attendant, Ananda. <S> Readers are likely to love it or hate it, but in either case it’s definitely a great read. <S> While it's not a "DaVinci Code for Buddhists" as stated on the back cover, it does offer a fast moving narrative conversation that moves along through the final night of the Buddha's life. <S> It left me wondering what will happen next, and what will the Buddha say next? <S> Thought-provoking and fun at the same time. <S> MVFWIW is if you are new to Buddhism then it is advisable to learn about the authentic teachings first and when you have cultivated wisdom and faith then to challenge that faith and wisdom with controversies. <S> As it is Theravada, Mahayana and Vajrayana have provided enough divergent materials for your wisdom and faith to work on. <A> It was intended as a work of philosophical fiction which examines some problematic aspects of the Buddha's teachings in the Pali sutras. <A> Based on one of the reviews of the book: The conversation recorded in this Sutra, between Lord Buddha and his closest disciple Ananda, largely unravels the core teachings of Buddhism, and portrays the Buddha as condemning himself to hellfire on his own deathbed for the errors in his teachings which he suddenly confesses to. <S> In these, his final teachings, Buddha is in fact veering in a completely new direction, away from the austerities, sensory deprivation and renunciation which are the hallmarks of his teachings in the Pali Cannon, which form the traditional basis of Buddhism. <S> He practically does a u-turn, and goes full speed towards a more humanistic teaching, one that discourages renunciation and accepts romantic love, one that honors the sacred value inherent in sensory contact with the objects of the world, and even affirms the existence of a Self – an entity consisting of the noblest essence of the personal identity. <S> Having spent much time around several Enlightened Masters of the modern age, I personally cannot imagine any of them having such a deathbed renunciation of their core teachings. <S> Such a strange turn of events would, I think, be reserved for deluded teachers such as Rev. Jim Jones, or perhaps Andrew Cohen, who after three decades of claiming himself Enlightened suddenly admitted that he wasn’t Enlightened after all. <S> I certainly never imagined the Buddha to be in that category. <S> Sounds to me <S> like the author is trying to create some controversy to sell his book by promoting his own ignorant understanding of Buddhist teachings. <S> Wrong View, Wrong Intention, Wrong Speech, Wrong Action and Wrong Livelihood being displayed here. <S> Bad karma all around.
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I'm the author of the Deathbed Sutra, so I can assure you that it's fiction.
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Meditating with an overwhelming emotion It gets really hard for me to meditate when there is something really important happening in my life, something that triggers overwhelming emotions such as fear, anger or total despair. Avoiding them is not a solution, they don't simply go away. I try the usual method to deal with them (seeing for what they are and repeting "fear...fear...fear..."), but it seems those big emotions and events can block or even stop my meditation. I'm 100% sure I'm not the first one to face this "challenge", so any advises on how to deal with it would be great. <Q> I personally would recommend insight meditation, learn the 3 universal characteristics- impermanace, suffering and non-self. <S> Hopefully once you realise such insight, you might question yourself, and ask: In a 100 years times, when i am dead, will the things that are causing me stress today, will they mean anything? <S> One day,very soon, we will all be dead, and the stress, struggles and fighting through this life/existence will end. <S> The reason why i'm saying this is because it will mean nothing!! <S> let it all go... <S> just live and be happy, because one day, very soon, you will be dead and the only difference will be on your death bed, when you ask yourself... was i a happy person or an unhappy person? <S> The choice is yours my friend! <S> Metta <A> Here is one reference for this : https://www.youtube.com/watch?v=YKFl4E3YhlI <S> But these fears and feelings and such will resurface through this calm once you begin again to practice vipassana. <S> So while useful, anapanasati may only be a crutch, albeit a potentially useful one. <S> No matter how intense the pain gets, your meditation will not bear good fruits unless you see reality through in any form it manifests itself. <S> Avoiding things is rarely the solution. <S> An unkempt wound festers. <S> And because you want them to, these "blockages" you speak of wont go away, . <S> The only way to make peace with them and part ways is to look at them and let them be as they are, however they are. <S> Here is more food for thought: https://www.youtube.com/watch?v=UFh7aeq7QaY <A> I found the advice given on www.vipassanadhura.com <S> ( If strong emotions arise ) very helpful. <S> Specifically related to you question: <S> Press the fist against the center of the chest (around the heart area) and repeat "knowing, knowing, knowing," being aware of the sensation of pressure from your hand. <S> Keep this up until the emotion subsides. <S> If you're sitting, get up and practice walking meditation. <S> Temporarily switch to a concentration technique until you are able to resume vipassana practice. <S> For example, you might repeat the word "Buddho," or another mantra (a mantra is a special word or phrase repeated aloud and focused on in concentration meditation). <S> Summary of other advice given: <S> The emotions are not 'you'. <S> Insight meditation neither suppresses or indulges emotions. <S> We acknowledge them by labeling them (fear, anxiety, depression etc.) <S> and then return to the object of meditation. <S> Emotions, like all phenomena, are transient and will pass. <S> Emotions usually occur through memory of past events and abiding in the present moment, through an object of meditation, is the ultimate antidote.
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You may try anapanasati meditation to try and help bring about more calm of mind. Live your life, let go of things you can't change and let go of the things you can change... This is no different than being stopped by pain while sitting and having your leg fall asleep and give rise to pain.
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What is the right way of living in the Present? What is the right way of living in the Present? Present day living is full of challenges and with forces in play and to act in certain way. How does one follow the Path in these conditions without incurring karma and its after-effects? <Q> For me, the challenges of living mindfully are related to wandering from the precepts. <S> I get bogged down in work, driving, shopping, life in general... and just forget . <S> One tool I've found useful is chants -- I start each day listening to, and mumbling to myself, the 3 gems and 5 precepts chants. <S> Those tend to "stick" in my mind, and I hear them in my mind throughout the day, which helps me remember to guide my mind away from work, driving, shopping, etc... and back to the present moment! <A> One piece of advice is to avoid planning for the future and dwelling on the past and instead focus your attention on your senses to observe your environment. <S> I recall once I was feeling anxious and depressed and just happened to be taking out the trash—just walking outside, feeling the breeze and sun, hearing the birds, smelling the fresh air, seeing the blue sky, I laughed and smiled and immediately I felt uplifted. <S> Having spent so much time in my apartment, I was almost numb to my environment, which promoted neurotic thinking. <S> Moving my awareness to nature so that I had more stimulation in the present helped me to be more in the now, as it were, so that my mind was not stuck in the past or future. <S> It was one of those "looking at the flower and laughing" realizations for me. <A> Approach each moment with the intent to live a more full, complete life with same intention and attention that you showed while asking this question. <S> If you have access to a sangha of some sort, in the town of your current home, online, etc, meeting with that group can offer more examples of a life that best suits your needs. <S> I hope this helps answer your question. <A> How does one follow the Path in these conditions without incurring karma and its after-effects? <S> Karma and its after-effects will occur until one becomes an Arahant and thereby breaks the last 5 fetters, i.e. "Craving for fine material existence, Craving for existence on the level of formlessness, Conceit, Restlessness and Ignorance" . <S> Until then, every moment is either a "kamma-making-moment" or a "kamma-receiving-moment". <S> Following the path is not different in these conditions. <S> The experiences are still the same, i.e. hearing, seeing, tasting, feeling, smelling and thinking . <S> That is the same whether one is living a rich life, a poor life, if one is healthy, dying etc. <S> The experiences don't change. <S> Its still just the 6 sense-experiences occurring incessantly. <S> What is the right way of living in the Present? <S> Be ever mindful. <S> Always be vigilant. <S> Be mindful of mental and physical phenomena as they arise and pass away in the present moment. <S> Be with reality as it is, when it is and eventually one will set oneself free. <A> I do agree and like @Lanka answers; "every moment is either a "kamma-making-moment" or a "kamma-receiving-moment"." <S> Yes. <S> It is the way we living. <S> As you describe in your question: " Present day living is full of challenges "That present day could be the result of what you done before, that challenges will something of what you did yesterday, and what can make you who you are by doing what you think you have to do. <S> So you simply follow you daily kinda works, saying what you have to say... <S> Every single moment is Karma, and I believe it is also belongs to every human being, not only to Buddhist.
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A willingness to question your sense of what you are experiencing and a desire to grow into a deeper understanding of yourself and the Dharma and others in your life are good starting points.
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Mindfulness while Studying or Listening to Dhamma Talks It's significantly harder to be mindful when the language part of our brain is active. So how does one read theory about Buddhist meditation while actually being mindful of what is being read? How does one listen to Dhamma talks with moment by moment mindfulness? This is multitasking two birds with one stone, but should we study and practice at the same time? Also, should noting (as in the Mahasi tradition) be dropped in these situations, because noting a word with another word seems like it could be more trouble than it is worth. I haven't heard of very many meditation techniques or methods that cover this area (mindfulness while reading, talking, listening & writing) and I am hoping someone else might know. METTA <Q> Uilium. <S> I hope you are well my friend. <S> I think if you were to view things from an experiencial point of view- so acknowledgement of all experience through sensory input ( the 5 aggregates)seeing, smelling, tasting, touching...etc. <S> Also the body can multi-task but the brain can not, for example you can only think one thought at a time <S> , you can't think of both a banana and an elephant simultaneously, unless you combine them, then it's still only one thought being processed. <S> So back to your question specifically, when i read, i listen very attentively to my voice, but if i'm reading in my head, then i might focus on the touch or feeling of the book or pages. <S> Wherever the mind goes, just focus on that during your studies. <S> I hope i have helped in some way, my friend. <S> Metta. <A> You will have to learn things the "ordinary" non-mindful way until you understand what mindfulness feels like. <S> So don't worry, just keep reading and learning about it, absorbing the right Buddhist material on your way to Right Mindfulness. <S> Eventually, when you have become used to mindfulness <S> and you try to read, you will naturally be one-pointed and focused, as you go through a reading. <S> Your target will be: your purpose for reading. <S> Your distractions that you will learn to be aware of and transcend (be mindful of): distraction, self-doubt, expectation, etc. <S> You will be aware of the things in the distraction category and make the one-pointed target (ekagatta) the sun around which your actions revolve. <S> Until you reach this foundation of mindfulness, don't try to do two things at one time. <S> You will only be creating more anxiety and false expectation--at least until you are familiar with mindfulness and have an overall more clear state of mind. <S> Thus, the answer to your question is: meditate more and get stronger in mindfulness before trying to carry your power in the midst of activity. <S> Doing the latter is always more difficult and needs a good foundation in the former. <S> If you cannot do the latter, you need more foundation in the former. <S> Use this as a rule of thumb for all activities you want to include into meditation. <S> I hope this helps, writing <S> this helped me to answer a question I had before, haha. <A> Listening, reading, thinking about what has been said create sensations. <S> You have to look at these sensation. <S> ( Indriya Bhāvanā Sutta 1 ) <S> In additions if it is listening the Dhamma then this also can be used as a stepping stone for the 3 trainings. <S> ( Vimutt’āyatana Sutta ) listening to Dhamma > joy (pāmujja) > zest (pīti) <S> > <S> tranquillity (passaddhi) > happiness (sukha) <S> > concentration or collectedness of the mind or mastery over the mind (samādhi) <S> > the knowledge and vision of reality (yathā,bhuta,ñāna,dassana) <S> > repulsion and dispassion (nibbidā,virāgo) <S> > the knowledge and vision of liberation (vimutti,ñāna,dassana) <S> 1 <S> Agreeable, disagreeable, neither Agreeable nor disagreeable are tied to pleasant, unpleasant and neutral sensations
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Sometimes being mindful can get in the way of learning--sometimes it can support it (for example, catching yourself when you are just drolling through the read not understanding anything).
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My thoughts don't happen to other people so why are they 'not mine'? Considering the five aggregates and the sense in which they are all not-self. Thoughts (samskāra) are one of the five aggregates so they too are 'not me' or 'not mine'. In one sense this is a statement which accords with my own experience while on and off the meditation cushion. They display an impermanence and often they arising unbidden (or as part of a web of causal relationships that I don't control). In another sense however this doesn't accord with my experience. My thoughts don't happen to anyone else. They are thoughts in my head happening to me. I know (well I think I know) the second statement is a wrong view. So why are thoughts not mine if they never happen to other people. <Q> When speaking in conventional terms, i.e. "my, mine, they, others, people etc. <S> " <S> we are dealing with conventional reality. <S> Here concepts such as "a man, woman, an animal, a Self" etc. <S> exist. <S> When instead we turn to ultimate reality we realize that there is no such thing as concepts. <S> They are not findable in ultimate reality. <S> We realize that the question arose out of having wrong view , as you also mention. <S> The reason why "your" thoughts do not happen to "other people" is because they are concepts. <S> If we instead construct the sentence in another way it might make more sense. <S> The new sentence could be: <S> Thoughts arise and cease. <S> Mental formations arise and cease. <S> They do not belong to anyone or anything. <S> That is a mental formation itself and it itself is impermanent, unsatisfactory and not-self. <S> There is no thinker behind the thought. <S> There is no "owner" of phenomena. <S> There is no experiencing entity. <S> There are just physical and mental phenomena arising and ceasing. <S> I hope this shed some light onto it. <S> If i may give an advice from personal practice, then do not think too much about these things. <S> Instead keep doing insight meditation as you also mention you do. <S> The experiental knowledge you gain will cast away all illusions and concepts and lay bare the true nature of reality. <S> Lastly, i would like to point you to this dhamma talk by Ajahn Punnadhammo. <S> Its called "Anatta" . <S> Very good talk. <S> I have attached a picture to illustrate what happens when we are "trapped" in conventional reality. <S> The bottom of the picture is when one is without insight knowledge into the 3 signs of existence and thereby thinking one has a Self. <S> When one begins practicing the path and gains insights then the breaking away of illusions and concepts happen like in the top of the picture. <S> We become free from wrong view and gain right view. <A> <A> Wikipedia says (although these statements are unreferenced), There are three ways in which self views could be conceived and all three are said to be wrong views. <S> All these views types of identity view fetter one to samsāra, and it is for this reason that they are wrong views. <S> No-self or Not-self? <S> byThanissaro Bhikkhu ends with, <S> In this sense, the anatta teaching is not a doctrine of no-self, but a not-self strategy for shedding suffering by letting go of its cause , leading to the highest, undying happiness. <S> At that point, questions of self, no-self, and not-self fall aside. <S> Once there's the experience of such total freedom, where would there be any concern about what's experiencing it, or whether or not it's a self? <S> Similarly this Ananda Sutta says, " <S> 'What do you think, friend Ananda — Is consciousness constant orinconstant?' <S> "'Inconstant, friend.' <S> "'And is that which is inconstant easeful or stressful?' <S> "'Stressful, friend.' <S> "'And is it fitting to regard what is inconstant, stressful, subjectto change as: "This is mine. <S> This is my self. <S> This is what I am"?' "'No, friend.' "'Thus, friend Ananda, any form whatsoever that is past, future, orpresent; internal or external; blatant or subtle; common or sublime;far or near: every form is to be seen as it actually is with rightdiscernment as: "This is not mine. <S> This is not my self. <S> This is notwhat I am." <S> "'Any feeling whatsoever... "' <S> Any perception whatsoever... "' <S> Any fabrications whatsoever... <S> "'Any consciousness whatsoever that is past, future, or present;internal or external; blatant or subtle; common or sublime; far ornear: <S> every consciousness is to be seen as it actually is with rightdiscernment as: "This is not mine. <S> This is not my self. <S> This is notwhat I am." <S> "'Seeing thus, the instructed disciple of the noble ones growsdisenchanted with form, disenchanted with feeling, disenchanted withperception, disenchanted with fabrications, disenchanted withconsciousness. <S> Through disenchantment, he becomes dispassionate. <S> Through dispassion, he is fully released. <S> With full release, there isthe knowledge, "Fully released." <S> He discerns that "Birth is ended, theholy life fulfilled, the task done. <S> There is nothing further for thisworld."' <S> In summary perhaps they're 'not mine' <S> because (or if) you choose to disown or not identify with them. <S> Also, perhaps such thoughts do happen to other people? <S> The Dalai Lama for example says that he likes to see himself as being the same (composed of 5 aggregates) as every one else. <A> I'm not sure if this will help, but here goes. <S> The reason the thought or anything isn't yours or mine, is because you can't control it, you can't keep hold of it. <S> Trying to hold on to anything is like trying to grasp smoke in your hands, but, you can see the smoke- recognise the thought- <S> but you can't hold or control it, <S> so... can it or anything really be yours? <S> Everything is just a sensation that will arise and cease out of your control. <S> Metta. <A> "Thought" indeed arises and falls but where does "your" arise? "Your" only arises in conceptual reality. <S> Your thoughts are not other people's and they aren't yours ultimately. <S> Nothing is the possession of all beings and if we could all see that, we would all have everything. <S> METTA <A> Suppose you have a big iron ball on which a bird comes and rests, stays some time and then goes away. <S> Is that bird yours?
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They are the thoughts that happen to you in particular, so indeed you have "your thoughts", but they are not "yours" in that you have no real ownership of them nor do they reflect your true self. They have no real point of reference.
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Why are some bodily fluids missing from the "Thirty Two Parts of the Body" teaching? "There are in this body head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, intestinal tract, stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovium (oil lubricating the joints), urine, and brain in the skull." source This seems like a pretty comprehensive list, but semen and menses are noticeably missing; although if they were included, there would obviously have to be separate male and female versions of this contemplation. Do we know why they are missing? Are other body parts missing? It seems unusual given how direct the Buddha's teachings normally are; so I imagine there is a reason. Thank you! <Q> You could probably contemplate on it as blood. <S> Women entered the Sangha somewhat later. <S> So I would presume this meditation was taught to monks before that happened. <S> You might have also noticed that seminal fluid is missing from the list. <S> Women having to contemplate on that might actually arouse their lust. <S> Maybe it's the same case with men having to contemplate on women's period. <A> IMHO, - Upaya (skilful means) - the purpose of the Buddha's teaching is liken to a raft to take us across the ocean of samsara to the island of exquisite bliss . <S> Hence 32 parts of the body is adequate enough to accommodate various human tendencies to the attachment of the body. <S> Whereas the classification of the the aggregates to only 5 is sufficient to lead one to see dukkha, anicca, anatta. <S> There are some who think the Buddha taught realities, physical & mental. <S> When ask what does your teacher teach? ",,there is suffering (or stress), the cause of suffering (or stress), that there is an end to suffering (or stress), and the path to the end of suffering (or stress). <A> Do we know why they are missing? <S> I don't. <S> Could it be because semen is not being produced/created? <S> Are other body parts missing? <S> It's a good list. <S> For completeness, there is also cartilage (e.g. the trachea), pancreas, a gallbladder apparently, glands (salivary, thyroid, etc.), all the gender-specific reproductive organs, blood vessels (including arteries and veins) except heart, sensory and motor nerves (including spinal cord) except brain, sense-organs (eyes, ears) could be given a special mention, tongue, the lymphatic system, bladder. <S> "Flesh" can be a catch-all though. <A> The issue here isn't the completeness of the list, but the purpose of working with those items. <S> So why the overly specific number of 32? <S> Some have suggested mnemonics; perhaps -- Buddhism has made heavy use of numbered lists after all. <S> But maybe it's because the Sutras used the concepts and imagery of a time and place far removed from our own? <S> So maybe there is some significance to this list that we're missing? <S> Since we aren't in the same historical context, many of the Sutras could seem jarring or confusing to modern ears. <S> Fortunately this is not a problem, because the real message of the Sutras is timeless; we just need to look beyond the surface "message". <S> I think this is the real issue here. <S> Why does this question matter? <S> Are we perhaps getting side-tracked by the least important part of the Sutra? <S> Will our practice really be affected because of a missing body fluid or so? <S> For that matter, do body fluids matter, or is the exercise more about overcoming attachment to the body by a mental deconstruction of it?
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The author of the Sutra wasn't a biologist and may not have intended this list to be biologically complete or even all that accurate.
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Why does Mara, the Evil One one comes looking for consciousness at death? Is this explained in the Pali Canon? Then the Blessed One went with a large number of monks to the Black Rock on the slope of Isigili. From afar he saw Ven. Vakkali lying dead on a couch. Now at that time a smokiness, a darkness was moving to the east, moving to the west, moving to the north, the south, above, below, moving to the intermediate directions. The Blessed One said, “Monks, do you see that smokiness, that darkness …?” “Yes, Lord.” “That is Mara, the Evil One. He is searching for the consciousness of Vakkali the clansman: “Where is the consciousness of Vakkali the clansman established?” But, monks, it is through unestablished consciousness that Vakkali the clansman has become totally unbound.”— SN 22:87 <Q> In many cases Mara the Evil One appears when he realises that someone somewhere is about to escape from his grips, when they are practising ardently, about to attain enlightenment, and his purpose is to arouse fear, trepidation, and so on to disrupt their practice. <S> Kassaka Sutta , Brahma-nimananika Sutta , Soma Sutta , Sister Vajira Sutta etc.. <S> IMHO Mara is searching to see if Vakkali has actully escape from him. <A> Wikipedia https://en.wikipedia.org/wiki/Mara_(demon) <S> Mara personifies unwholesome impulses, unskillfulness, the "death" of the spiritual life. <S> The question is about Mrtyu-mara who identifies with death (in the sense of the ceaseless round of birth and death) <S> but Mara is more generally a metaphor for the entirety of conditioned existence. <S> The Pali canon nowhere <S> gives Mara a skilful reason for his actions and instead suggests Mara's existence is nothing more than a samsaric error that vanishes upon Enlightenment. <S> The whole story of Buddha's confrontation with Mara is a mythological development that is not seen in the Pali canon except that phrases in some of the later parts such as Mara's army (Marasena), Mara's assembly (Maraparisa), victor of Mara (Marabhibhu) imply that the legend was then known. <S> Rhys Davids has attempted to see in the Mara story "a subjective experience under the form of objective reality". <S> The struggle with Mara was really a psychological struggle with secular temptations. <S> G.C.Pande, Studies in The Origins of Buddhism , p.381 <A> Without sounding too general or non-specific, but Mara is always there. <S> That is why pain and suffering can occur anywhere at anytime. <S> That is why we must practise mindfulness through meditation. <S> In doing so, we limit Mara's opportunities from our ignorance! <S> If you think of death and rebirth on a sensory level, then if ignorance occurs during the changing of seeing,hearing,smelling, tasting.. <S> etc- <S> death and rebirth of one moment to the next- <S> then Mara is everpresent!! <S> It seems crazy, the fixation we have on the physical death when the physical death can only be observered sensorily... <S> so, the question could be; Is the physical just an illusional construct which brings untold amounts of pain and suffering?... <S> unless realised!! <S> Metta
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If Mara has to search, that means that that consciousness has already gone beyond his domain. He wants to be a tempter, distracting humans from practicing the spiritual life by making mundane things alluring, or the negative seem positive.
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Without an enduring quid between lifes, how to explain past life recalling? How a being (be it a Buddha) can remember its past lives, if there is no "quid"/soul/self enduring for more time? <Q> A self wouldn't help in this case; a self is an untenable entity - it is permanent yet able to change to know multiple objects, an illogical paradox. <S> The very idea that a memory can be stored isn't tenable, because memories don't exist, just as "information" doesn't exist. <S> The "information" stored in the brain or on a floppy disk isn't information, it's just echos of experience. <S> When one remembers, ostensibly it entails a convergence of many factors to contribute to the "memory"; given that precognition seems possible, even future events can contribute to "memories". <S> This doesn't answer your question; I suspect the question is unanswerable, just as "what causes gravity" is unanswerable. <S> The universe isn't responsible for giving us answers to all our questions, but it does reveal the basic mechanics to us if we take the time to investigate. <A> In Buddhism kamma, the results of past deeds, is stored in the primodial consciousness . <S> Though different Buddhist schools have slightly different views of this consciousness. <A> Some questions are better left unanswerd and speculation about them should not obsess the mind. <S> At one time the Sublime One was abiding at Kosambi in a siṃsapā forest. <S> And there the Sublime One had taken up a few siṃsapā leaves in his hand and addressed the monks: <S> “What do you think monks; which are greater in number, these few siṃsapā leaves in my hand or those that are in the siṃsapā forest above?” <S> “The siṃsapā leaves in the hand of the Sublime One are of smaller amount than those that are in the siṃsapā forest above.” <S> “Even so monks, it is just this way with those things of perfected knowledge that I have not taught. <S> And why monks, have I not taught these?” <S> “Monks, indeed because these are not of significance to what is beneficial; neither do they lead to the principles of the renounced life, nor to disillusionment, nor to dispassion, nor to cessation, nor to peacefulness, nor to perfected knowledge, nor to awakening, nor to Nibbāna. <S> It is for this reason that I have not taught these.” <S> Discourse in the Sīṃsapa Forest SN 5.12. <S> 4. 1 <A> You can't remember past lives. <S> Memory comes from your 5 senses. <S> With death, your 5 senses cease to exist. <S> When your 5 senses cease to exist, memory ceases to exist. <S> It's like being a flower, not knowing who you are, observing, and then you realize: " <S> oh I'm a flower, I came from a seed, it was carried by a bee, it came from another flower. <S> This is who I was. <S> Now I am here". <S> As you can see, this is not memory, but pure observation. <S> In the same way as a flower, you can observe and realize: "oh I was a bird, I was suffering. <S> Then I was a hunter in a forest, I was very angry. <S> Then I was a farmer, I worked here and there, I was happy. <S> Then I was... etc. <S> This is who I was. <S> Now I am here."
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You can only observe the truth within and outside you, and with your observation you can deduct or reconstruct your past lives.
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During insight meditation, what does the meditator note in-between the rising and falling of the abdomen? I practice insight meditation (Theravada tradition), noting the rising and falling of the abdomen. It was suggested that one should make a mental note once per second, neither too frequently, nor too slowly. However, there are moments between the instances of rising and falling, when the abdomen does nothing. What should the practitioner note in these moments?"Not moving"? "Resting"? I note "touching", as I become aware of the sensation of my T-shirt touching the skin on the abdomen. Is this right practice? <Q> Some also suggest to insert "sitting" in between to avoid having to do this, as in "rising, sitting, falling, sitting". <S> My teacher doesn't, but it's certainly a reasonable suggestion. <A> So you should note "raising raising raising", "falling falling falling" etc and in the same time noting the movements and the sensations. <S> You should not feel accomplished for mere noting the raising just one time, otherwise all would become at best a concentration practice <S> and at worst a boring homework with a mind asking "now what? <S> " <S> after each note. <A> Isn't the whole point of such an exercise to remind us that we should be mindful, at all times? <S> Though I am a Vajrayana practitioner, I sat for years at the Cambridge insight meditation Center. <S> Some teachers say that concentrating with such focus is no longer meditation.
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If you find yourself noticing the gap between the breath, then you are no longer focussed on the breath, which is fine, but you should then note "knowing, knowing" or "noticing, noticing". You should not have gaps in noting, but observe all the movements from the start to the end, without missing any step.
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Can binaural recordings enhance my meditative experiences? I read about binaural tones and am about to experiment with them in my meditation sessions. I read that studies show mixed results, with 7Hz frequencies improving focus and 15Hz impeding concentration. What have you read? Have you any experiences or anecdotal stories to speak of? Can you recommend for or against? Some recent research coming out of the neurosciences reveals that brain imaging shows alterations in brainwave patterns typically only induced by meditative states. Therefore, is it logical to conclude that binaural beats can extend the powers of meditation? Some claim the following frequencies are supposed to promote the following brain wavelengths and mental states and stages of consciousness: 0.1 - 0.4 Hz: Epsilon waves -- high-level inspiration states, spiritual insight 0.5 - 3.5 Hz: Delta waves -- pain relief, relaxation, reduced anxiety, feelings of unity, nerve cell regeneration 4 - 6.5 Hz: Theta waves -- Shamanic state of consciousness, Tibetan Buddhist chants, astral projection, increased problem solving, increased extrasensory perception 8 - 12 Hz: Alpha waves -- awareness of body imbalances, mental stability, faster learning, release of serotonin neural transmitter, centering, transitional point 13 - 29 Hz: Beta waves -- power of visualization, conceptualization, healing, mind-body unity, increased cognitive functions, calculations 30 - 40 Hz: Gamma waves -- awakening of mid-chakras, Christ consciousness And many, many more; I'm not going to endorse these claims, but I will say this: meditation itself has been shown, now backed by science, with the advent of brain imaging technologies indicate to be connected to changes in brain activity, patterns and states, to produce extraordinary changes in the body and mind, from healing to stress reduction to endorphin release. Before arbitrarily dismissing the possibilities (which I've observed is common when someone lacks knowledge of the facts and any practical experience with a subject): over the years I've read books by the likes of Pema Chödrön on various meditation techniques -- sound, visualization, transcendental, walking, etc. -- and am open to experimenting with any and all and prefer to diversify my techniques and practices in order to allow more "wiggle room" for the Universal to make inputs, if you will -- if prayer is talking and meditation is listening, then there are many forms of listening. Perhaps it's not so much a question of whether these wavelengths promote these effects, or whether meditation promotes these wavelengths; rather, does one optional meditation technique combining audio technology enhance meditation? BTW, I'm not a believer, I'm not a skeptic, I don't even identify as agnostic, I simply seek the truth and want to experience as much as I can in this physical form, if I am indeed a spiritual being just passing through.... <Q> I think this comes from a a common misapprehension of what meditation is and what it's supposed to do. <S> Simply sitting down on the cushion in search of a "bliss out" experience or for the purposes of changing one's consciousness is a dead end that even the Buddha wandered down early in his spiritual career (e.g. his time with Uddaka Ramaputta and Alara Kalama). <S> Just changing brain waves literally disembodies your practice. <S> It bypasses the our physical form which is perhaps our greatest ally and teacher on the path. <S> The path meditation is a gestalt that incorporates not just changes in brain patterns, but everything from how you cope with the pain in your legs and back, the effort and resolve it takes to sit day in and day out with no immediately perceivable results, the psychological snags we have to work through etc. <S> etc. <S> etc. <S> [x1,000!] <S> What you described may causes changes in consciousness, but these changes will ultimately prove to be superficial. <S> They are mere vacations from our suffering and not a complete termination of their causes. <A> Some sounds can help meditation. <S> The vibrations arising from loudly reciting Bija mantras like Om can put one's mind at rest. <S> Binaural sounds seem to work similarly. <S> In Vajrayana Buddhism and Hinduism, the term bīja is used for mystical "seed syllables" contained within mantras. <S> ( source ) <S> Likewise pressing one's tongue against the roof of the mouth calms the mind, as does yogic breathing. <S> They are not essential, but if we know what we are doing they can help. <S> Conversely, by misapplication, they can also hinder. <S> For example, when our concentration has passed higher than the point of a specific mantra or binaural sound, using them will bring us down in my experience. <S> Likewise yogic breathing exercises done without expert knowledge can lead to health problems and dullness of mind. <S> I think given the risks, we must let this binaural audio technology evolve some more before depending on them. <S> Pressing the tongue against the roof of the mouth, and uttering Om or other seed syllables have stood the test of time. <S> The tongue technique is difficult to get wrong, and thus has the endorsement of the Buddha. <S> If while he is giving attention to stilling the thought-formation of those thoughts, there still arise in him evil unwholesome thoughts connected with desire, with hate, and with delusion, then, with his teeth clenched and his tongue pressed against the roof of his mouth, he should beat down, constrain and crush mind with mind( ) <S> (* ). <S> -- Vitakkasanthāna Sutta, [Bodhi Trans.] <S> ( MN 20 ) <A>
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Some sounds can help, but the purpose (the aim or intention) of practice is independence, so you must master the meditation regardless of sound.
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Lost and in need of guidance I live in Dickinson, North Dakota USA and I am wanting to follow Buddha but have no one to teach me or to ask questions to. I has wondering if there is anyway to get in to contact with a Theravada Buddhist Monk to help guide me down my path? I have checked my local library and online for books but nothing comes up helpful. <Q> If you are looking for a place to ask questions about Buddhism (or to read through the many questions that have already been answered); this is a good place to do that. <S> Our format is that anyone who believes they have the answer to a question may submit that answer for your consideration. <S> So questions will be answered by both monastic and lay people of various traditions. <S> If you are looking for an answer from a specific tradition, simple tag your question as you've done above. <S> Among the many questions that have already been answered on this site are community wikis such as this list of introductory books . <S> Another online resource is this video wiki created by a Buddhism. <S> SE moderator and frequent contributor, Venerable Yuttadhammo. <S> Hundreds of questions and answers in video form are included here. <S> For local resources here is a short list of Theravada centers in your area. <S> Once you've had a chance to check these resources, if you have additional questions, please feel free to submit them! <S> Our New User Welcome gives some tips on how to best use this site. <S> Best wishes! <A> The Theravada spirit has always been the emphasis on the "teaching" over a teacher. <S> A common analogy is that the teaching is like the US Constitution while the teachers are like the US presidents. <S> Presidents come and go, and might say different things at different times, but the Constitution is always there, consistent, and timeless. <S> There're many great web sites with detailed info. <S> about the Theravada teaching, the most popular are: accesstoinsight.org , suttacentral.net , budsas.org/ebud/ebidx.htm , palikanon.com . <S> The introductory section of accesstoinsight.org is particularly helpful and I'd strongly recommend you check it out if you haven't. <S> Good luck.. <A> My suggestion is to find one or more good teachers that you can relate to, wherever they are in the world, and take a retreat with them. <S> This will teach you enough to practice on your own. <S> A local practice centre can be found just about anywhere, and if you develop ties with them, they will be a great motivation to practice. <S> Well known Theravada Retreat Centres in the USA: <S> Abhayagiri Forest Monastery, California Bhavana Society, West Virginia Vipassana Meditation Center, U Bha Khin/Goenka <S> Other Resources: Practice groups in North Dakota Other Dhamma centres and groups in USA Theravadan Websites to see Some teachers and books have a study group or practice community that meets regularly online. <S> For example, Mastering the Core Teachings of the Buddha Dharma Overground <A> "What the Buddha Taught" is one of the best out there to get started. <S> http://www.amazon.com/What-Buddha-Taught-Expanded-Dhammapada/dp/0802130313 Free PDF seems to be available at http://www.dhammaweb.net/books/Dr_Walpola_Rahula_What_the_Buddha_Taught.pdf <A> He is abbot at the Bhavana Society forest monastery in West Virginia and at age 88 still leads retreats. <A> In addition, I would like to recommend you to follow Ven. <S> Ajahn Brahmawamso's YouTube channel and read his publications. <S> It is an easy method for new converts to understand the basic concepts in buddhism in an easy way. <S> Visit Ven. <S> Ajahn Brahmawamso's YouTube channel! <A> Books are the way to go. <S> There is simply no substitute. <S> I recommend Mastering the Core Teachings of the Buddha to develop a pragmatic Theravadin perspective with an "American" bite to it. <S> It also educates you on how to evaluate other traditions.
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Bhante Gunaratana's "Mindfulness in Plain English" is a good place to start in getting a meditation practice going and on track. Unless there's someone who's a very good teacher at a local temple, meeting with a monk regularly may not be the easiest or best way to go about it.
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How should i understand "Stored up kamma"? I'm reading the book "The Noble Eightfold Path" by Ven. Bhikkhu Bodhi. I'm currently reading about "Right View" and i have a question regarding an explanation by the author. The quote can be found on p. 19. The highlight in the quote is made by me: "Kamma can operate across the succession of lifetimes; it can even remain dormant for aeons into the future. But whenever we perform a volitional action, the volition leaves its imprint on the mental continuum, where it remains as a stored up potency. When the stored up kamma meets with conditions favorable to its maturation, it awakens from its dormant state and triggers off some effect that brings due compensation for the original action." How should "stored up potency" or "stored up kamma" be understood? <Q> It's somewhat sloppy language... <S> "stored up potency <S> " doesn't really mean anything; it's a concept, the concept that certain experiences will somehow be related to other experiences. <S> So, it should probably be understood as conventional language, similar to explaining how a seed from one tree makes a new tree - the potency of the first tree is stored in the seed, creating a tree continuum. <S> In ultimate reality, the continuum doesn't exist, nor the potency, the tree, or the seed. <A> I was just reminded of the wanting to understand kamma and how pondering about it is not relevant for liberation. <S> I then remembered "The Four Imponderables" where the Buddha taught that the workings of kamma should not be thought about since it hinders and distracts one from the practice. <S> " Pondering over the four acinteyya is a hindrance to the attainment of liberation <S> " " Therefore, o monks, do not brood over [any of these views] <S> Such brooding, O monks, is senseless, has nothing to do with genuine pure conduct (s. ādibrahmacariyaka-sīla), does not lead to aversion, detachment, extinction, nor to peace, to full comprehension, enlightenment and Nibbāna, etc " <A> When the stored up kamma meets with conditions favorable to its maturation, it awakens from its dormant state and triggers off some effect that brings due compensation for the original action. <S> Anything else is mere speculation and does not lead to liberation, but to clinging and craving on views. <S> If you feel that the answer to the question will lead you closer to liberation, meditate on the question and you will eventually experience it. <S> Once you experience it, you will answer it. <S> Once you answer it, liberation will be closer. <A> It doesn't need to be understood. <S> Instead, look at your wanting, craving, to understand, learn, have an explanation. <S> Understanding the totality of karma is not part of the Noble Eightfold path and will not lead you to cessation. <S> The extent to which one should or is able to understand karma is experienced directly in the practice, beyond this for unenlightened beings is mere conjecture. <A> In the buddhist texts, 'storing up of kamma' is described best by the Pali word vipāka , which is most commonly translated as the 'result', 'ripening' or 'effect' of kamma. <S> The Buddha says ( AN 6.63 ): <S> "And what is the result of kamma? <S> The result of kamma is of three sorts, I tell you: that which arises right here & now, that which arises later [in this lifetime], and that which arises following that. <S> This is called the result of kamma." <S> We don't need to understand the mechanics for this - in fact, as you have said yourself, the Buddha encouraged us to avoid speculating on it. <S> But we can start asking questions about our actions and their results. <S> There is plenty written about it , but I will offer a few questions to perhaps start you thinking about it in a practical way: <S> Do my actions in the present moment <S> have any effect on the future? <S> Is there any pattern I can experience in these effects? <S> Do skilful actions lead to good results, and vice versa? <S> What's the problem with harming others, or stealing? <S> What happens to this mind as a result? <S> Is there any effect beyond the present moment? <S> Alternatively, we can read what the Buddha said about what is skilful and unskilful, and take it as a 'working hypothesis'. <S> Then see for ourselves the effect of our actions... <A> It's funny <S> I read this, because I was just talking about this with a friend the other day (though not in this philosophical framework). <S> Both him and I have been addicted to opiates, I have been clean of them for 2 years now and he is just starting to take seriously the concept of never doing them again. <S> He was talking about how he wishes he'd never started, that he would go back in time and change it if he could, but I know for myself that if it hadn't been opiates it would have been something. <S> There are booby traps in the soul, is what I told him. <S> Some experiences, you just have to go through because that is who you are. <S> The partner who ruined your life but was too awesome in bed to refuse. <S> The improbable business venture that ended in bankruptcy, but seemed too irresistibly lucrative. <S> Opiates. <S> These kinds of things are printed on your soul at birth, part of the fascination mechanism that drives your curiosity, appetite, and love of life. <S> Without these drives, there is no reason to exist. <S> But packaged with each one is a booby trap, and the only way to disarm the trap is to spring it and survive the consequences. <S> Like the Man said, though...there is no use thinking too hard about how it works.
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There is nothing in Theravada Buddhism, AFAIK, even hinting at karma being stored up, or of a continuum being imprinted. It should be understood as it is said: Whenever you perform a volitional action, the volition leaves its imprint on the mental continuum, where it remains as a stored up potency.
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Is "Fake it 'til you make it" an acceptable Buddhist behavior? Does Buddhist psychology view the concept of "fake it 'til you make it" as an acceptable social behavior (eg, cheerful behavior rather than stressed behavior, or calm behavior rather than emotional behavior)? For example, I recently attended my first meditation retreat (a weekend event). I was overcome with emotion a couple of times during meditation practice and teaching sessions, with quiet tearfulness. Also, during the sharing time, at the end of the retreat on the final day, I wept as I finished my expressions of gratitude to the teacher and group. Should I have restrained that last public display of emotion? Was that display of emotion an ill-timed expression of ego/self, and, therefore, according to Buddhism, best to be avoided? <Q> The idiom "Fake it until you make it" or the recent turn of phrase "Fake it until you become it" used by Amy Cuddy in a Ted Talk about body posture and how it effects your psychology seems to focus mostly on the concept of confidence: <S> http://www.ted.com/talks/amy_cuddy_your_body_language_shapes_who_you_are <S> In that sense in the west there seems to be an interesting idea that confidence is key to success and therefore one should be confident at all times. <S> This is of course not possible and there is where this idiom comes in. <S> The idea is that if one act and behaves as if one is confident, one becomes more confident by way of training. <S> in other words: "embody as best as you can, that which you want to be." <S> If taken in this way the idea may be applicable to Buddhists, not waiting for confidence, not being paralysed by uncertainty but practising being the person you want to be. <S> Note that this is not the same as ignoring ones feeling or suppressing it. <S> Nor is it a mode you don't allow yourself to fail. <S> I agree with the other answers that you did not act inappropriately. <S> As long as one does not flinch because of it, or see it as a failure. <A> I'd say NO. <S> Buddhism is, if anything, about practice, practice, and more practice. <S> If you don't do the work, results will never appear. <S> A meditation retreat is a challenging thing, and if it had had no effect on you, I'd have been more surprised. <A> "Fake it till you make it" is one of many views a disciple could endeavor on his way to liberation. <S> Once knowledge/wisdom is gained, sooner or later one abandons the view " <S> fake it till you make it". <S> You have done right by not restraining your last public display of emotion. <S> Even if that emotion was coming from your ego, it should not be avoided. <S> The reason the emotion came is to learn why it came. <S> The whole universe is here for you to see the path leading to liberation. <S> Even if you probably don't see it this way, your emotion was one of the many experiences that lead you closer to liberation. <A> I would like to mention the difference between realities. <S> We have conventional reality and ultimate reality . <S> Conventional reality is based on concepts such as "I, Me, Self, Persons, things, entities, animals etc." <S> Here there is a Self, an experiencing entity, a creator of kamma. <S> In ultimate reality there is no concepts, meaning that there is no I or Self. <S> In other words there is noone to blame or to restrain. <S> Regarding the past. <S> What have been done have been done. <S> Pondering about it is not conduceive to ones practice. <S> Reacting to these mental formations only serve to bring one away from the Present moment and into delusion. <S> Remorse, regret of the past, thinking about what could have been done differently belongs to the 4th hindrance, ie. <S> Restlessness and Worry . <S> The hindrances are what keeps on from developing in meditation. <S> You can read more about them here . <S> Lastly, in buddhism we try to develop a non-stick mind. <S> A mind that does not cling or have aversion. <S> We practice non-reaction, non-interfering with phenomena. <S> Instead we observe them and learn from them. <S> We observe phenomena and let them show us their true nature. <S> When reacting to them, e.g. reacting to emotions we provide them further fuel to burn. <S> We strengthen them. <S> Its like taking a magnifying glass and concentrating the sun rays. <S> They get stronger. <S> In the same way if we have aversion towards them they also become stronger and grow bigger. <S> When just observing phenomena without interfering they are not being provided any fuel. <S> Instead we turn them into objects of observation. <S> We make them into the soil that will nurture our spiritual growth. <S> So when these mental formations arise you can observe them and note them (Mahasi Sayadaw Tradition) in order to realize their impermanence, unsatisfactoriness and uncontrollable nature, i.e. the 3 signs of existence.
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Your expression of emotion was entirely appropriate, even expected. It could be a good way to gain some knowledge/wisdom.
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When did the Buddha get angry? I wish to know the circumstances where/when Buddha ever got angry and acted upon that anger. Thanks for your time. Love. <Q> Anger is eradicated at the 3rd stage( Anagami ) of enlightenment. <S> Lord Buddha is fully enlightened. <S> It is impossible to make him or any other being who has reached or passed the stage of Anagami, angry. <A> As others have said, the Buddha would not have gotten angry. <S> There are however, suttas which show his sternness such as Kucchivikara-vatthu: <S> The Monk with Dysentery <S> In this sutta, the Buddha and Venerable Ananda come across a very sick and neglected monk lying in his own filth in a monastery. <S> The Buddha shows compassion and along with Ananda cleans the sick monk. <S> But then he calls together the rest of the monks and gives them a talking to about taking responsibility for each other. <S> While we can't know the tone the Buddha would have used; given the situation and the apparent lack of compassion shown by the monks; we can imagine it would have been stern. <S> The Buddha used the term "worthless man" in the Mahatanhasankhaya Sutta and others and the term "foolish man" in the Alagaddupama Sutta and others. <S> Of course, as an enlightened being, none of this was done in anger. <S> The Buddha would have known the best way to speak to each to make them understand and sometimes this would not have been in a gentle tone. <S> There is another question on the site <S> "Was the Buddha Harsh?" <S> which has many more examples of this type of necessary speech. <A> i dont recall in any sutta even before the evening of enlightment that Buddha got angry. <S> IMO, The strongest/most firm words of his teaching was when Buddha corrected a monk (i dont recall name) who still taught others about existence of permanent soul (or transmigrating Vinnana) even after was told about the impermanent of vinnana. <A> Thus, he never acts upon it. <S> The Buddha is completely liberated from suffering.
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The Buddha cannot get angry.
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Why isn't the S(h)urangama sutra more popular? I've read that this sutra is one of the most direct routes to enlightenment and one of the most important, yet because future generations cannot handle this sutra, its disappearance was foretold. I can find only a few English versions of this on the web and they each vary considerably, as if to indicate the prophecy is coming true. Among Buddhist teachers of certain (esoteric?) sects this is a favorite, but most teachers largely ignore it. Can someone shed light on its relevance to the modern aspirant? What are its criticisms? Why is it not more popular if its dire warnings are true? Are there reliable or canonical versions to follow? What is the history of this sutra? Within Buddhism, there are very many important sutras. However, the most important sutra is the Shurangama Sutra. If there are places which have the Shurangama Sutra, then the Proper Dharma dwells in the world. If there is no Shurangama Sutra, then the Dharma-ending Age appears. Therefore, we Buddhist disciples, each and every one, must use our strength and our blood, sweat, and toil to protect the Shurangama Sutra. In the Sutra of the Ultimate Extinction of the Dharma, it says very, very clearly that in the Dharma-ending Age, the Shurangama Sutra will be the first to disappear. The rest of the sutras will follow. As long as Shurangama Sutra does not disappear, then the Proper Dharma Age is present. ( Extract from introduction to Sutra ) <Q> In the introduction to her translation of the Ugraparipṛcchā Jan Nattier notes that texts are more likely to have been translated into English if they have two features: firstly if there is a extant Sanskrit text; and secondly if they have been influential in Japanese Buddhism. <S> And thirdly if they: portray the Buddhist messages in terms congruent with certain core western values such as egalitarianism (e.g. the universal potential for Buddhahood according to the Lotus), lay-centred religion ( <S> e.g., the ability of the lay Buddhist hero of the Vimalakīrti to confound highly educated clerics in debate), the simplicity and individuality of religious practice (e.g., the centrality of personal faith in Amitābha in the Sukhāvatīvyūha), and even anti-intellectualism (e.g., the apparent rejection of the usefulness of rational thought in the Heart Sūtra, the Diamond Sūtra, and other Perfection of Wisdom texts). <S> (Nattier. <S> A Few good Men . <S> 2003, p.6) <S> Many scholars consider <S> the Śūraṅgama Sūtra to have been composed, or compiled from other sources, in China. <S> That the Chinese did this kind of thing is quite common. <S> The well known Heart Sutra is another prominent example. <S> There is no Sanskrit "original". <S> And on the whole the themes do not appeal to Westerners. <S> So the text is unlikely to appeal to a Western Audience. <S> Vast differences in English translations are common because of the range of ability of translators and the very great difficulties of rendering ancient Chinese into English. <S> The apocalyptic themes of the text are exaggerated versions of such predictions which occur throughout Buddhist literature. <S> Like many millennial predictions of disaster they simply have not come true. <S> While the Śūraṅgama itself may be fading out as because it is irrelevant to modern Buddhist practice, there is resurgent interest in other Buddhist texts. <S> Witness the massive project funded by the Numata Foundation to translation the entire Chinese tripiṭaka. <S> Also the there is huge interest in doing comparative work on the Pāli Nikāyas and Chinese Āgamas. <S> At the grass roots level Buddhism continues to be moderately popular in the West, but is being revived in China as restrictions on religious observance are relaxed. <A> Most Sutras that are popular in the west have a much faster pace to them and are less formal in style, such as the Heart Sutra, Diamond Sutra, Lotus Sutra, etc... <A> Actually, when you look at the Table of Contents of the Shurangama sutra, you will notice the topics that are covered are all covered in the Theravadin suttas and especially Bill Bodri's book How to measure and Deepen Your Spiritual Realization which in my opinion is an excellent translation and regurgitation of Shurangama sutra and the entire spiritual path in general. <S> Six Planes, Fifty False states caused by the Five Aggregates, storehouse consciousness... check out the TOC of the sutta and if you are familiar with Buddhism you will see it talks about the same things... except with probably more esoteric definitions than the Theravadin can provide. <S> Hopefully we see a good official english translation in the next decade <S> but until then we can just refer to the Theravadin sutta for translations on the same subjects. <S> Surangama sutta will not disappear. <S> The warning was a skillful means to make practitioners uphold this sutta more than others as it is a summary of what it TRULY means to practice Buddhism towards self-enlightenment. <A> I started in Theravada Buddhism and during meditation, several of the 50 False Skandhas manifested. <S> I was advised by the Theravada monk to ignore what I see ( particularly the 3Dimensional Gold Shining Buddha appeared in front of me knowing my eyes is close <S> but I can see through my eyes. <S> Later, when I was practicing Tibetan Buddhism, several practicing Buddhist inform me that what I was experiencing while meditation are well described under Chapter VIII of the Surangama Sutra when one is near SamadhiIf <S> any scholars say this Sutra is not from Sakyamuni but from a group of Chinese monks that created the Sutras are mistaken
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I've read parts of the Shurangama-Samadhi Sutra, and I think the main reason it isn't so popular in the West is that it is written in a rather formal and verbose, and it has long passages with long lists. The end of the world simply fails to happen, no matter who is predicting it, and there is always someone predicting it.
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What are the benefits of practicing under a teacher vs. practicing alone? Question is in the title. I was wondering about the benefits of practicing with a teacher vs. practicing alone. By alone i mean when one has a great deal of time to practice and no worldly responsibilities such as a marriage, children, being the owner of a car, house, flat etc. meaning that one can then spend a lot of time on studying and practicing the dhamma. <Q> If one has found a good teacher who is willing to teach, nothing like it. <S> Unfortunately, good teachers are rare, and most wander alone. <S> It's like climbing a mountain without a guide. <S> Sometimes we get lost, wander around a lot, maybe learn a lot of things in the process, but also get hurt by falling down. <S> Most times the learning is not really essential to climbing the mountain, it can sometimes feel like it is impossible to continue, and other times one can think, "I have come so far, I can't turn back now". <S> In the modern age with so many dharma books and teachers online, one may not always need a direct teacher. <S> However, one can get confused with a multitude of approaches and schools. <S> It's a risk, but it also protects from getting locked into a dogma or school. <S> This can happen to anyone who finds a teacher or school at an early age and never encounters other ideas. <S> The Dalai Lama (in his book " Toward a True Kinship of Faiths: How the World's Religions Can Come Together ") <S> has said that until he visited the Theosophical society in Chennai and met people of other faiths, he was pretty certain <S> only Buddhism had all the answers, and every other approach was wrong. <S> Ultimately we make do with what we have. <S> We don't abandon our practice merely because we can't find a good teacher <S> , we do it the best way we can. <S> If we accumulate merit by helping others it will lead to better guides, books and teachers - dharma will find us. <A> Practising alone will give you better experience and better overview, Practising under teacher will be helpful initially I believe, But later on at some point or other you will need to practise alone. <A> There are different personality types according to Buddhism. <S> Basically three good types and three bad types although each person is a mixture. <S> Different personalities need different meditation techniques. <S> A teacher can find what your personality is and provide you with the relevant method of meditation. <S> So having a teacher is better. <S> But you can practice Loving Kindness and Buddhanussathi etc. <S> on your own.
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Further some types of meditation need the supervision of a teacher.
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What are the benefits of solitary practice? I have heard about buddhist monks who undertake strictly solitary practice for 6 months where they practice entirely by themselves. They have no human contact and some of the other monks will come and bring them their food. The other monks will leave the food at the entrance and only when they leave the solitary monk will come out to take the food. I'm very interested in this way of practicing and would like to know what the benefits of such concentrated practice is and the fact that there is no human contact or contact with the outside world. <Q> If one has the maturity, will and energy, this can be very good. <S> Unfortunately, most lack that kind of will until they have progressed a good distance already. <S> Bodhidharma, the Zen patriarch practiced this way for nine years. <S> Isolated practice can only cut us off from humans, when concentration deepens, it can often lead to encounters with non-humans :-) <S> It's never possible to cut us off from all sentient existence. <S> There are dangers and rewards with everything. <S> It's like free climbing without a rope, not for beginners. <S> p.s. <S> if you have not already, read the biography of Ajahn Mun Bhuridatto Thera <A> Meditation puts the body into a sort of state of hibernation, doesn't it, to some extent? <S> The passage of time becomes very relative, and if the practitioner is accessing a bliss state, then...who needs human company? <S> Monks in isolation are involved in repeated intense inner-directed mental exercises.[here]you might find this useful <A> Such practice is not wished by the Buddha, actually the whole issues of storing food and cooking for themselves are meant also for that purpose. <S> There was a question about livelihood of hermits here, which touches the issue outwardly. <S> Inwardly the Buddha often "begged" monks to stay with the Sangha, since solitude life (even if still for alms out) is not good for one having not developed Samadhi, e.g. not beyond sensuality at its gross form. <S> In one case, to Upali, he made the example of cats and rabbits, willing to follow the elephant and jumping into the lake, finding no ground and get lost. <S> To develop right view, as well to abstain from sensuality for the next step, is good done when having the "controlling" support of admirable friends. <S> So for a worldling of no benefit, and for someone on the path, it's better to depend on admirable friend, Nissaya, Nyom Lanka. <S> Practising people are always in solitude (turned inwardly, what ever they do) and if not talking about Dhamma. <S> [Note: <S> This is a gift of Dhamma, not meant for commercial use or other lower wordily gains by ways of exchange or trade] <A> There is no special way of practise here, apart from having samadhi. <S> If there is no samadhi, there is no bliss. <S> If there is no bliss, such solitude will be torture. <S> Samadhi is ideally developed in an ordinary retreat. <S> This said, there are no special benefits of such solitude, if the solitude is physically comfortable. <S> When the Buddha used the word 'solitude' ('viveka'), he was primarily referring to mental solitude from the five hindrances. <S> Thus, for a mind with samadhi, physical solitude makes little difference. <S> However, living in a forest or cave, where there are animals, snakes & creeping things, this is challenging & has the special benefit of fearlessness.
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Reintegration with society can be difficult, if we are not mature and stable enough, some experiences in solitary meditation can be very scary and disturbing, especially if we choose to practice in places with spirits, like graveyards.
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Looking for a book that covers the biography of the Buddha's life Which biography of the Buddha is written in (or translated into) English, and is the most widely read (from a Theravada perspective)? <Q> You may see these two books: <S> Buddha by Karen Armstrong, The Life of Buddha <S> according to the Pali <S> Canon by Bhikkhu Nanamoli. <A> You can find it online as a PDF. <S> Its second chapter (only 25 pages) is titled "The Bringer of Light" and is a biography: it has section titles like, "The Buddha's Conception and Birth", "The Decision to Teach", and "The First Discourse". <S> Its advantage is that it's quoting suttas, so I guess that's "widely read" and reportedly autobiography. <A> If you can read old book with very details, you want might to consider ' The Great Chronicle Of Buddha ' by Mingun Sayadaw . <S> The biography of Gautama Buddha starts at volume two, part one. <A> There are many books on this topic, my favorite one is "Gotama Buddha: A Biography Based on the Most Reliable Texts" by Hajime Nakamura. <S> It is based on a very thorough, I would even say fanatical, research into the primary sources (mostly Pali Canon) - <S> and I found it by far the most detailed (two volumes!) <S> and very well specified with references. <A> You can read AccessToInsight's " A Sketch of The Buddha's Life: Readings from the Pali Canon ". <S> The same website also has another shorter biography of the Buddha entitled " The Buddha and His Dhamma " by Bhikkhu Bodhi . <A> From a Theravada perspective, the life of the Buddha is given in the Vinaya and Sutta Pitaka. <S> These texts are in an unknown language. <S> The name that corresponds to 'the Buddha' in the canon is Sammasambuddho. <S> A Bodhisatto becomes a Sammasambuddho as a consequence of achieving Sammasambodhi. <S> The texts cover the life of Bodhisatto from birth to Sammasambodhi. <S> Every single moment from Sammasambodhi to Parinibbana is accounted for in the texts. <A> The most comprehensive I have come across in English is: <S> Maha Buddhavamsa <S> The Great Chronicle of The Buddhas by Tipitakadhara Mingun Sayadaw <S> Also comprehensive but shorter books: Buddha and this Teaching by Venerable Nārada Mahāthera <S> Thus We Heard:Recollections of the Life of the Buddha by Bhante Walpola Piyananda and Stephen Long
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A book titled In the Buddha's words is "An Anthology of Discourses from the Pali Canon" byBhikkhu Bodhi.
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Which are considered to be the oldest suttas? Though I've seen dating of mahayana suttas here and there in passing with some analysis, I understand the pali canon has suttas of many ages. For example, one collection I've often heard to contain many old suttas is the Itivuttaka . However, I've don't recall seeing any information about dating of specific suttas, or what criteria for estimating the age are used. Is there a set of suttas which has been identified as the possibly oldest texts? <Q> I was told that the Sutta Nipata is a one of the oldest collections. <S> I'm no Buddhist scholar <S> so I can't help with any great textual analysis of the sutta. <S> However Thanissaro Bhikkhu says here that the The Parayana Vagga is quoted in other (more recent) parts of the Pali Canon so this makes it a good candidate to be considered one of the oldest. <S> To quote the relevant part of the passage <S> There is evidence that these sixteen dialogues were highly regarded right from the very early centuries of the Buddhist tradition. <S> [...] <S> Most of the Cula Niddesa, a late addition to the Pali canon, is devoted to explaining them in detail. <S> Five discourses — one in the Samyutta Nikaya, four in the Anguttara — discuss specific verses in the set <A> The first Sutta preached by Lord Buddha was Dhamma Chakka Pawaththana Sutta , the sutta which is about the Four Noble Truths. <S> You can read it in detail here . <S> The sutta was preached to the Five Ascetics. <S> Konadanna Ascetic could become Sotapanna after listening to the Sutta. <S> Other four Ascetics became Sotapanna after Lord Buddha guided each ascetic with "Kamatahan". <S> And the second Sutta preached was Anantha Lakkhana sutta which was about Not-Self . <S> The second Sutta was also preached for the Five Ascetics(Or now the Five Sotapanna) who became Arahat after listening to the sutta. <A> There are several collections of texts in the Khuddaka Nikaya that are very old. <S> The Sutta Nipata and the Itivuttaka have already been mentioned, but possibly the Udana is very old as well. <S> Also some of the short fragmentary material in the Samyutta Nikaya and the Anguttara Nikaya are hypothesized to be from the oldest stratum of the Canon. <A> According to Pande, T.W. Rhys Davids places the chronology of the nikayas midway between the parnibbana and Ashoka, which accepting the modern date for the parinibbana of circa 400 BCE would place the composition of the nikayas about 325 BCE, merely 75 years after the death of the Buddha, but after the Parayana Vagga, Octades (Atthakka Vagga), and Patimokkha. <S> The Atthakavadda and Parayanavagga may be found in the Khuddaka Pitaka, as the fourth and fifth sections of the Suttanipata. <S> The pattimokkha is of course a summation of the Vinaya. <S> Thus, these appear to be the oldest parts of the Pali Canon. <S> (G.C. Pande, Studies in the Origins of Buddhism, 5th ed., Delhi: Motilal Banarsidass 2006, p. 20.) <S> Gombrich suggests that the nikayas are mid-4th century BCE. <S> Rupert Gethin criticizes this view and suggests that they are somewhat later, "a few generations" after the parinibbana. <S> (" Gethin on Gombrich: What the Buddha Thought ") <S> According to noted University of Toronto Buddhologist A.K. Warder "the order of the five 'traditions' [referring to the agamas, a.k.a. nikayas] happens also to be the order of their authenticity. <S> " The first of these is the Digha Nikaya (Skt. <S> Dirgha Agama). <S> Warder claims that this is proved by "comparing the various available recensions." <S> B.C. Law divides the Digha in half, placing the first part earlier than the second and third parts, which postdate the Four Great Nikayas, and distinguishes between an earlier pattimokkha of 152 rules and a later pattimokkha of 227 rules. <S> Warder also considers the Ksudraka or Minor Tradition to be the least authentic portion of the Canon. <S> At the same time he recognizes the Khadgavisanaghata, Munigatha, Sailagatha, Arthavargiyani Sutrani, Parayana, Sthaviragatha, Sthavirigatha, and Ityukta to constitute the "original nucleus of the Ksudraka common to all the schools," whereas the Udanas, Jatakas, and Avadanas "seem at least in origin to have been nothing but anthologies from the Tripitaka." <S> (Warder, Indian Buddhism, <S> 3rd rev. <S> ed. <S> , Delhi: Motilal Banarsidass, 2000, <S> pp. <S> 196ff.).
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Adittapariyaya Sutta is also one of the oldest suttas which was preached for 1000 monks.
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Can someone please guide me to theravada buddhist monastery in France or Netherland? Looking for someone who could guide me to Theravada Buddhist monastery in France or Netherland on July <Q> I just checked the link. <S> Actually i don't have idea which monastery i should go. <S> I will only two days in france and already have full schedule for city tour. <S> I think I just have time night time. <S> Are you from france @ChrisW <S> I am in France, but not near Paris. <S> I can read French, if that's any help: if you want me to search for something specific on the internet. <S> Two days with already a full schedule isn't very much time. <S> This page, Les Centres <S> et les Temples Bouddhistes à Paris (75) <S> says it lists Buddhist centres and temples in Paris. <S> Almost all of them are either Zen or Tibetan. <S> This one is Theravada (Thai Forest): 18. <S> Association Bouddhique Theravâda <S> "Vivekârâma"école : Theravâda (tradition des "moines de forêt" de Thaïlande) <S> lieu de pratique : 14 rue Philibert Lucot 75013 Parissiège social : c/o Michel-Henri Dufour 22 <S> rue de la Grange Aubel 71000 <S> Sancé Tél. <S> 03.85.20.14.42 <S> Their web site is at http://vivekarama.fr/activites-3/activites-paris which says they have 3-hour guided sessions every third Sunday, and free sessions once a month on Fridays <S> (it's not a temple, they meet in a room somewhere). <S> They have a calendar here <S> and they ask you to contact them ( <S> by email I suppose) first. <S> So that's not a monastery. <S> This search finds no Theravada in Paris. <S> There's a centre that's near Paris: http://centrebouddhique.fr/ <S> It's near the "Le Bourget" airport. <S> They have a calendar here . <S> (Vincennes are a wood or park, on the south east edge of Paris): it's not Theravada and not a monastery but is a multi-denominational Buddhist place (without a teacher) that might be within your reach if you have limited time in Paris. <S> If you're looking for Theravada monasteries, this map says it shows the Theravada monasteries in Europe. <S> The two which are near Paris have these web sites: http://dhammayutta.free.fr/ <S> (located 11 km from Paris, beware that the web site is 2012) <S> http://www.burmeseclassic.org/dir.php U Kumara Association Bouddhiste Birmane 63 Avenue Maurice Thorez 94200 <S> Ivry sur seine France. <S> Tel: 33 (0) 146717240, 33 <S> (0) 677463943 <S> If you have questions about travel rather than Buddhism there's a Travel. <S> SE site which may be useful. <A> If you go to this website <S> you will see a list of theravada monasteries in The Netherlands. <S> If you press one of them there is more information such as email, website and also google maps to easier find their location. <A> Since you mentioned elsewhere that you like Thich <S> Nhat Hanh, you may want to visit his monastery, Plum Village, in Bordeauax, France - http://plumvillage.org <S> It is a beautiful monastery with very mature practitioners both <S> lay and ordained. <S> Thich <S> Nhat Hanh is Vietnamese Zen, not Theravada but a great practitioner and in my opinion a living Bodhisattva. <S> Edit <S> : You say you only have 2 days. <S> I don't know where in France you will be, but it is a big country, and getting to Bordeaux from Paris will take a 1-2 hour flight, and a bus or car from there to the monastery - about 100kms. <A> Paris International Buddhist Center ( paris vihara ) is one of the oldest and well-established Buddhist Temples in Europe.
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There's a Pagoda in Vincennes which is virtually inside Paris In summary I don't know whether you'll be able to go to a Theravada Buddhist monastery in France.
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Prajñāpāramitā Hṛdaya Sūtra in Sanskrit with English translation Is there any book or internet resource which has Prajñāpāramitā Hṛdaya Sūtra in Sanskrit and word to word English translation? I am not exactly looking for commentaries(though I don't mind commentaries accompanying word to word translations).The ones I found so far are only in English. <Q> The prajnaparamita canon is quite ancient going back to 1-2 BCE. <S> It's not clear if the original set of sutras were composed in Sanskrit or Gandhari first and subsequently translated to Sanskrit. <S> (Source: Wikipedia ) <S> However the heart ( Hṛdaya ) sutra, said to be part of the Prajñāpāramitā Sūtra canon, and most famous certainly, is in the view of modern historians and scholars almost certainly not part of the original Indian compositions. <S> It was likely composed in Chinese and later rendered in Sanskrit. <S> Source : <S> Jan Nattier. 1992. <S> The Heart Sūtra : a Chinese apocryphal text? <S> Journal of the International Association of Buddhist Studies. <S> Vol. 15 (2), p.153-223. <S> This is a text that has caused a lot of confusion among students because it attempts to lay down the highest of realized truths using the inadequate vehicle of conventional language. <S> Despite several attempts at translating it to be less obscure, it is a text that needs to be meditated upon, and not merely understood through the intellect reading it - (i.e. the language it is read in doesn't really matter as long as the translation is correct) . <S> Here are some side by side Sanskrit-English translations: <S> Heart Sutra Chanted in Sanskrit Prajna Paramita Heart Sutra in Sanskrit ... <S> and one can find more of them using Google, but it is impossible to find the authentic original Sanskrit you're looking for ( because there is none? ). <A> (1975). <S> Buddhist Wisdom Books : Containing the Diamond Sūtra and the Heart Sūtra . <S> 2nd <S> Ed. <S> London : <S> George Allen & Unwin. <S> First Ed. 1957. <S> The book seems to be in print still and is moderately priced. <S> One little note however is that the Sanskrit contains a mistake. <S> I discovered this in 2012 and finally published my explanation of the mistake and suggested correction earlier this year. <S> It's quite minor, but important in how the text is interpreted. <S> Attwood, Jayarava (2015) <S> Heart Murmurs: <S> Some Problems with Conze’s Prajñāpāramitāhṛdaya. <S> Journal of the Oxford Centre for Buddhist Studies . <S> Vol 8, 2015. <S> Paid Access until 2016. <S> I've produced a less technical and free summary of this article primarily for the Triratna community, but suitable for everyone. <S> I've also written a number of informal essays about the Sanskrit text, some of which are based on my study of the surviving manuscripts and some on the early Prajñāpāramitā tradition or the Chinese versions. <S> A list of these essays can be found here . <A> This (in Romanised Sanskrit & English) should be of great help : Prajna Paramita Heart Sutra in Sanskrit (prepared by: Dr. Michael E. Moriarty) <A> Check this video out. <S> It has the Sanskrit version of the Sutra chanted in some 'Indian accent' and is easier to follow if you understand Sanskrit. <S> The description has the sutra written in the Devanāgarī script and the caption has English and Tibetan translations.
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The simple answer is that Edward Conze published a little book with his Diamond Sutra and Heart Sutra translations, and included the Sanskrit text of the Heart Sutra Conze, Edward.
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Are there pictures/paintings of Nirvana? I´m writing an article about pictures of the afterlifes/havens in different religions. But I wasn´t able to find pictures/paintings/artworks that picture Nirvana on the internet. So my question is: Are there pictures of Nirvana? <Q> See Wikipedia - Nibbana <S> It isn't a place of pleasures, like heavens typically are, but a state of no becoming, no dualities like pleasure and pain. <S> It neither is, nor isn't. <S> In a famous passage in the Nibbana Sutta (Udana 8.1) , the Buddha states: <S> There is that dimension where there is neither earth, nor water, nor fire, nor wind; neither dimension of the infinitude of space, nor dimension of the infinitude of consciousness, nor dimension of nothingness, nor dimension of neither perception nor non-perception; neither this world, nor the next world, nor sun, nor moon. <S> And there, I say, there is neither coming, nor going, nor stasis; neither passing away nor arising: without stance, without foundation, without support [mental object]. <S> This, just this, is the end of stress (dukkha; suffering) <S> Does that mean there are no heavens in Buddhism? <S> Not like the Christian idea, as a final destination, no. <S> However, there are realms (ex. Trayatimsa ) which are more pleasurable than earth, where one can with enough merit be reborn and eventually die to be reborn again, ad inifinitum till Nirvana i.e. cessation. <S> See Wikipedia-Buddhist Cosmology <S> Here's an artist's imagination of Trayatimsa realm, however there can be no picture of Nirvana. <S> (Image source: Wikimedia-commons ) <S> EDIT: <S> Considering it some more, I think the abstract expressionism of the Zen Ensō or circle is what you want. <S> The ensō symbolizes absolute enlightenment, strength, elegance, the universe, and mu (the void). <S> It is characterised by a minimalism born of Japanese aesthetics. <S> Source: <S> Ensō - Wikipedia <A> On traditional bhavachakra images, Nirvana in its "peace of mind" aspect is symbolized by the full moon. <S> While sentient beings down in the realms of Samsara are busy chasing desires and experiencing fruits of their own actions, Buddha points his finger at the moon as if saying: " <S> if only you could let go of your attachments, you would get it right here and now": <A> There are depictions of after-lifes (e.g. heavens and hells etc.). <S> However Buddhism teaches that these too are impermanent and not ultimately satisfying. <S> Nirvana is meant to be instead of afterlives such as those. <S> It supposes a turning away from form , from sense-impressions , and from mental imaginings (and so I don't see how to depict it as a picture). <S> If you need an equivalent, an equivalent might be a representation of the Buddha (there are many pictures of that).Or the only other pictorial symbol I can think of, that's sometimes used to represent enlightenment, is the Ensō . <A> Only conceptual ones, IE only artists interpretations. <A> As others have mentioned, Nirvana is not a type of heaven, it's more of an extinguishing of conditioned things. <S> It wouldn't make a very good picture. <S> However Buddhism is not without its heavenly places. <S> Some schools of Mahayana Buddhism have a Pure Land practice or consider the Pure Land to be a destination on the way to becoming a Buddha. <S> Both the descriptions and depictions of the Pure Land are quite lovely. <S> Moreover, Shariputra, in that Buddhaland there is always divine music and the ground is yellow gold. <S> In the six periods of the day and night a heavenly rain of mandarava (white lotus) flowers fall, and throughout the clear morning, each living being of that land, offers sacks full of the myriad of wonderful flowers, to the hundreds of billions of Buddhas in the other directions… <S> Shariputra, in that Buddhaland when the soft wind blows, the rows of jeweled trees and jeweled nets give forth subtle and wonderful sounds, like one hundred thousand kinds of music played in symphony. <S> The hearts of all those who hear are naturally inspired with mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Sangha… Source: <S> http://cttbusa.org/buddhism_brief_introduction/chapter7.asp <A> Although not quite nibbāna, I will contribute a drawing inspired by the experience of the base of neither perception nor non-perception by Tina Rasmussen, student of Pa Auk Sayadaw.
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Nirvana isn't a heaven, but a state or condition where there is no death, because there is also no birth, no coming into existence, nothing made by conditioning, and therefore no time.
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How can a person realize that a particular thing doesn't bring "happiness" without personal experience? Buddha was, if I'm not mistaken, a privileged prince with money/health/a social life who realized that none of those things make you “happy” (or even content enough). But how can, for example, somebody who has only known poverty all his life attain a true realization that money won’t make him “happy” without firsthand experience? Or, how is this poor person to realize that money won't make him content when he is constantly bombarded with "evidence" of the opposite, after all, most people with more than their basic needs covered (I mean people of average economy, not the filthy rich) are content enough to not seek a means to end their "suffering". <Q> The core teachings of the Buddha are universally applicable. <S> There is suffering. <S> - Everyone knows suffering, rich and poor alike. <S> The suffering of the poor may seem more obvious, but is there any doubt that the wealthy suffer mentally as well, regardless of their resources? <S> The cause of our suffering is our attachments. <S> - The wealthy have more to be attached to, in fact. <S> There is a way to end suffering. <S> The way to end suffering is the practice of the Eightfold Noble Path. <S> We really only need to know that we suffer and that we seek relief from our own suffering. <S> But it's a long path. <S> If a person is convinced that money will end his or her suffering, they can give it a go; and then eventually realize that making money didn't end their suffering and pick up where they left off. <S> That sort of thing probably happens a lot. <S> My guess would be that many converts to Buddhism have found the teachings of the Buddha to resonate with them after having first tried other ways of finding happiness. <S> , didn't, that we can appreciate the wisdom of the Buddha's teaching. <A> By realising that whatever it is you haven't had in life, it's not going to be anything other than seeing, hearing, smelling, tasting, touching and thinking. <S> In other words, the five aggregates. <S> So it becomes all encompassing, when you see that the five aggregates are impermanent, unsatisfactory and uncontrollable. <A> OP raises the question of the knowledge beyond some direct perceptions. <S> can you know <S> /comprehend/understand/explain something without experimenting it ? <S> Well, for many, no. <S> An intellectual path will be able to remove doubts if it is honest, if we accept whatever results brought by the logic that we choose to deduce our conclusions; we must no have fears nor delusions, nor we reject conclusions that we do not like. <S> Be open minded. <S> The intellectual path takes time, is almost necessary and sufficient to understand something, but the practice can consolidate whatever intellectual results you obtain. <S> The intellectual path trims a lot of potential actions/discourses/thoughts that we can do before we perform them. <S> It is reflecting before living, and the reflection gets us on some path, whereon <S> we agree if the intellectual process has been honest and we destroyed any prejudices beforehand. <S> If the path of the intellect is not taken, then we have faith where you follow blindly, more or less blindly since nobody start from scratch <S> and everybody comes with a background on daily life and his view on pleasures and suffering, gradually until we agree unconditionally after we encounter a break point in our behaviours, discourses or thoughts. <S> We understand whatever the doctrine is telling you, plateaux of progress and breaking points after plateaux of progress and breaking points. <S> Otherwise, if we are not capable of understanding anything without living, then... just live; live until we take a step back of our experiences and turn to the doctrine wherewith <S> we believe that we will be happy. <S> Too many people learn only through suffering, but they apply the reflexivity sooner or later.
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It's because we try other ways of finding happiness first, and learn first hand that the things we thought would bring us happiness We have either faith, or direct experience or we can use our intellect to derive conclusions, modulo the problem of inference.
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Buddhism is not fatalism? According to the Buddhism's theory, one man's fate is destined by the past's karma.Suppose that he faced an unfortunate incident at birth, which is due to past karma. Besides, his genes are inherited from his parents. In other words, his brain is also initiated by past karma. In this condition, all his ideas are also affected by the experience he has had, which is determined by past karma. To elaborate more, some are clever, some less, which can again be explained by karma.But if the conventional human brain can be so strongly determined by the existence of karma, how can you say buddhism is not fatalism? <Q> According to the Buddhism's theory, one man's fate is destined by the past's karma. <S> This is true that our conditions are determined by past karma, but they are determined by present as well. <S> A Brahman asked the Buddha in the Cula Kammavibhanga Sutta Master Gotama, what is the reason <S> , what is the condition, why inferiority and superiority are met with among human beings, among mankind? <S> For one meets with short-lived and long-lived people, sick and healthy people, ugly and beautiful people, insignificant and influential people, poor and rich people, low-born and high-born people, stupid and wise people. <S> What is the reason, what is the condition, why superiority and inferiority are met with among human beings, among mankind? <S> The Buddha replies by saying that our conditions are due to our past karma. <S> This; however, is not fatalistic. <S> The idea of karma revolves around the idea that we create our future. <S> In the Devadaha Sutta <S> the Buddha refutes two Jainism theories about karma <S> The past determines present pleasure and pain, and the present determines future present and pain. <S> The belief that you can do nothing in the present to get rid of suffering; all one could do is live with it. <S> The Buddha rejected both of those theories that were taught in Jainism. <S> Those two statements sound fatalistic. <S> The Buddha said that the past and present determine the present; thus, making it not fatalistic. <S> Suffering, according to the Buddha, is due to past and present karma as well. <S> There is no fatalism in Buddhism. <S> The karma you mention in your question seems to be more of Jainist theories of karma than Buddhist theories of karma. <A> Fatalism is the error of the ajivika sect of the Buddha's time, which the Buddha unequivocably rejected. <S> That is how we can say that Buddhism is not fatalism. <S> Logically, the reason is that even though our present is conditioned by the unfruited karma of our past, the effective principle of karma is volition or intention, which, being identical with reality (the Absolute), is fundamentally unconditioned and therefore free. <S> The Absolute must be both ignorant and free, because it is (by definition) unconditioned. <S> Primarily ignorant, once it becomes self-reflexive in samsara <S> it becomes self-determining and therefore the cause of future unfruited karmas. <S> This is also the proof of rebirth. <S> Thus the Buddha stated that he knows the past and the present, but the future is indeterminate. <A> This question might have been asked and answered well already, e.g. please read this answer . <S> Some reasons <S> why 'belief in karma' is not 'fatalism' include: 'Fatalism' is often understood to mean "fate assigned to us by God", however Buddhist believe that "we are the author of our own karma" Karma affects us, but it is not the only factor which affects us Karma means, something like, 'an act of intention': our present intention affects our future <S> (our future and present state is not pre-determined by fate, but is instead determined by our intentions) <S> To elaborate more, someone are clever, some less, which can be explained by the karma. <S> But if the conventional human brain can be affected by the existence of karma, how can you say buddhism is not fatalism. <S> Whether intelligence is a result of birth (i.e. genes) or education (i.e. action) is a complicated subject (for example a book called The Blank Slate argued that it's the result of both). <S> For example, you can: <S> Intend to learn the first verse of the Dhammapada <S> As a result of having formed the intention, perform the actions which are necessary to achieve that (e.g. read the verse repeatedly until you have memorized it and can repeat it from memory) <S> In this example, because you had an intention, your brain was then affected: but it is not 'fatalism', instead it is you having an effect on your own brain as a result of your own choice. <A> The person who asked this question is wrong,as Buddhists we completely dump the theory <S> "Karma is the last decider" We believe in "Five niyamas" <S> Click this to learn "Five niyamas" <S> Karma is just a one variable in this not the final decider. <S> I guess this breaks the question and no further explaining is needed. <S> Click the link given above and you will understand that Unlike many other beliefs Buddhism does not take away the right of free will because if it did there is no point of a Lord Buddha. <S> The very core of Buddhism is defying the tide and going against it with ones own free will and courage. <S> Because no matter what he or she will reach nirvana and karma <S> no matter how powerful it is can't change that. <A> Fatalism means things cannot be changed. <S> However, Buddhism teaches that everything is impermanent which means everything changes all the time. <S> Thus Buddhism is not fatalism. <A> Buddhism teachings teach that ultimately there is no future OR fate in the future. <S> The future is only an idea that we make up in our heads and the past ultimately doesn't exist as well. <S> Your fate is right now as you read this. <S> It also changes quickly.
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So clearly Buddhism is not a fatalism because fate has no power over the will of a "One who is in the path".
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Interference from another meditation technique in my vipassana meditation In my 20's(I am now 55) I practiced light and sound meditation for 7 years. When I am doing vipassana which I started in March this year (having not meditated for 25 years) I get the 'sound' mainly engulfing me and it is very blissful I must say. I might also get a huge gushing out of the top of my head and that draws me in to. These moments can feel very blissful. I made a conscious effort to ignore these events and have mainly succeeded but sometimes I still get sucked in because I want to or as a 'treat'. What effect will this have on my vipassana? Is it safe to allot some time for that meditation outside of the vipassana meditation? Is it ok toward the end of a sitting to let myself focus on the sound instead? Should I let the sound buzz through me at the same time I focus on my body parts? <Q> You do not go into any detail about what vipassana you are practicing but with the information on hand the following advice: In insight meditation (vipassana) <S> ALL phenomena have the following qualities: <S> Anicca - they are impermanent. <S> Anatta - they are not-self. <S> Dukkha - that if we cling or have aversion to these impermanent phenomena this creates suffereing. <S> You 'sound' experience is fairly common, I have it as a constant meditation companion in some form or other, but it falls into the same category of any other phenomena. <S> These moments can feel very blissful. <S> I made a conscious effort to ignore these events and have mainly succeeded <S> but sometimes I still get sucked in because I want to or as a 'treat'. <S> There is both clinging and aversion here. <S> Equanimity is a core skill you are learning in any vipassana practice. <S> So let go of the need to 'control' any of this and just try to see that all these phenomena have the same intrinsic nature as a 'thought', a body sensation, a physical sound. <S> They are all phenomena with the same above three characteristics. <A> It's not particularly a problem to indulge in pleasant energy sensations, could even be a good thing if it gives you a sense of rest and support - but could also keep you away from doing "the real work" of Vipassana - which at this stage is to identify and release emotional blockages elsewhere in your body. <A> I get the 'sound' mainly engulfing me <S> and it is very blissful <S> I must say. <S> I might also get a huge gushing out of the top of my head and that draws me in to. <S> These moments can feel very blissful. <S> Accept a sound / gushing sensation <S> is there <S> Any mind state and / or metal factor create some sensation or the other. <S> Look what sensation are there in the body equanimous attention to its arising and passing until it your body is tranquil. <S> I made a conscious effort to ignore these events and have mainly succeeded <S> but sometimes I still get sucked in because I want to or as a 'treat'. <S> Do not ignore. <S> Just accept it being equanimous, realising its arising and passing, then put effort to bring your mind to a chosen meditation object, frequently reviewing if it is with the object. <S> In breath meditation you can review at the end of each in and out breath. <S> What effect will this have on my vipassana? <S> Is it safe to allot some time for that meditation outside of the vipassana meditation? <S> Vipassana aims to calm the fabrication and help you understand the process that fabrications are created (see things as they are - contact, perception, sensation coming together and you reaction to sensations) <S> As long as the technique does not create any fabrications then it is fine <S> Is it ok toward the end of a sitting to let myself focus on the sound instead? <S> Should I let the sound buzz through me at the same time <S> I focus on my body parts? <S> At the end of a session it is always good to focus on thee sounds around you, the touch of your cloths and ground, etc spreading your awareness gradually than being fully concentrated and then leaving it. <A> Although you want to practise vipassana , but it seems like you show more progress in samatha instead and are on the verge of entering the first jhana . <S> If this is the case, why don't you try to enter the first jhana and beyond? <S> Please read " Instruction for Entering Jhana " and " Entering the Jhanas " by Leigh Brasington. <S> The first article teaches you to use the pleasant sensation on the top of your head (or anywhere else), to access the first jhana. <S> So, it would appear that you are very close to it. <S> Mastering the jhanas can help you with vipassana later, because the five hindrances are subdued in the jhana states .
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Do neither (push away or hold onto) - just view both the bliss and the sound with equanimity.
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Why is meditation pleasurable? It strikes me that it is very fortunate that meditation can be pleasurable. If there was no fairly immediate rewards then surely hardly anyone would make any kind of progress towards enlightenment. It almost like it is designed to have little pleasant staging posts where the practitioner can rest before continuing onward with the journey. But why is meditation pleasurable? Could it be insightful but barren or is there something inherent in the practice that is pleasant and the pleasant quality of meditation is a necessary quality? What do the texts say about the pleasant qualities of meditation? Is there any accounts about why it is pleasant perhaps mythic accounts or explanations? <Q> When I took the course Buddhism and Modern Psychology, the lecture delved into the neurobiology behind meditation. <S> Material was presented that breaks up the conscious mind into 8 centers competing to be at the forefront of awareness. <S> When meditating, the Default Mode Network(DMN) <S> in the mind shows less activity in fMRI scans in studies led by Judson Brewer who himself used meditation as a coping mechanism during medical school. <S> The DMN is the center of the mind thought to be responsible for daydreaming. <S> The exact mechanism between meditation and pleasure in the mind is not known, but I speculate that a sort of rhythm develops between these competing centers and other parts of the brain that leads to decreased levels of cortisol and increase in pleasure neurotransmitters such as dopamine. <S> A point to note <S> : Suzuki Roshi mentions in Zen Mind, Beginner's Mind , that the purpose of meditation is not too feel good or become a better person rather the purpose of meditation is to meditate. <S> https://en.wikipedia.org/wiki/Default_mode_network <S> https://www.coursera.org/course/psychbuddhism <S> http://www.yalescientific.org/2012/05/the-healing-art-of-meditation/ <A> Naturally it moves closer to Nibbana and begins to experience the bliss of freedom from samsaric winds. <S> I have tried to make a drawing of it. <S> You might have to zoom in to see it. <S> What it shows is Nibbana in the bottom. <S> Nibbana is perfect peace, bliss and happiness. <S> As we move further away from Nibbana, i.e. towards the top we move through the different realms of existence. <S> Next stop from Nibbana <S> we have <S> Arupa-Loka (the formless realms) which holds the "next-best" peace, bliss and happiness. <S> As we move towards Rupa-Loka (fine-material world), Kama-loka (sensuous plane) and Apaya (deprivation realms) <S> the mind will experience less and less peace, bliss and happiness. <S> The arrow on the right side shows the degree of peace, bliss and happiness that the mind experiences when moving through the different planes of existence. <S> When moving away from complexity and towards greater and greater simplicity the mind becomes more and more quiet and less disturbance will be experienced. <S> That naturally results in a more peaceful and blissful mind. <S> Another way to explain it is that the mind becomes less and less scattered when moving towards unity, i.e. Liberation. <S> Hope this helps. <S> If you have any questions to the drawing let me know. <A> If you're practising samatha meditation, you can get pleasurable feelings of piti (ecstasy) and sukha (joy) on entering the first jhana state. <S> In the article entitled " Entering the Jhanas ", Leigh Brasington described the first jhana: <S> In this altered state of consciousness, you will be overcome with rapture, euphoria, ecstasy, delight. <S> These are all English words that are used to translate the Pali word piti. <S> Perhaps the best English word for piti is “glee.” <S> Piti is a primarily physical sensation that sweeps you powerfully into an altered state. <S> But piti is not solely physical; as the suttas say, “On account of the presence of piti, there is mental exhilaration.” <S> The Pali word for this joy/happiness is sukha, the opposite of dukkha (pain, suffering). <S> And if you can remain undistractedly focused on this experience of piti and sukha, that is the first jhana. <S> Please read the article for further information on the jhanas, including quotes from the Pali Canon.
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When the mind becomes still and rests in the present it gradually becomes more and more free of hindrances and conditioned phenomena. In addition to the physical energy and mental exhilaration, the piti will be accompanied by an emotional sensation of joy and happiness.
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Suggestions for when practice has plateaued Over the past few months I've been experiencing a lot of personal issues and as a result, my practice seems to not only have plateaued but also digressed. Sitting for an hour has become incredibly difficult physically and mentally. Does anyone have any suggestions on how to to return to the beginner's mind, or how to rid the mind of distractions? <Q> What do you mean your practice has plateaued?! <S> Are you perfect? <S> Don't you have day-to-day challenges? <S> Practice is not just meditation. <S> Your "personal issues" are practice too. <S> Take responsibility. <S> Stalk your ego patterns. <S> Reconcile with "enemies". <S> Break through your fears, stereotypes, projections. <S> Life is an endless source of practice opportunities, day after day after day. <S> If you are serious about this, you'll never get bored! <S> Yes, sometimes we plateau when we solve one set of problems, and wallow around for a while until we can grasp the pattern in our behavior / situations that then can be traced the next set of problems. <S> As Buddho said, this is perfectly normal - as long as you are aware that you are in between jobs . <S> Take a rest, open your eyes and look around. <S> The pathways to next levels are hiding among the obvious, long used to, unquestioned pains. <A> There could be several reasons why your practice has plateaued. <S> Without more background it is difficult to help. <S> Here are a few common ones. <S> 1. <S> Ethical Transgression <S> If we have broken the sila (moral precepts) in the course of our personal issues, that's a very effective dampener on the practice. <S> Apologising or making amends, and letting go of guilt are the appropriate remedies. <S> 2. <S> Accepting plateaus as normal Going for an intensive retreat, preferably with a good teacher might help, but to be honest, plateaus are a part and parcel of anyone's meditation. <S> As long as our faith and perseverance aren't fading, we can't wish for super deluxe concentration all the time. <S> Every athlete has periods when they are not in form, every meditator has periods when their mind isn't seemingly responding to their commands, but it is still evolving. <S> This isn't regression, this is impermanence. <S> 3. <S> Clinging to life situations Learning to let go of challenging life situations is a skill to be constantly developed. <S> Like a flower dies without water, our practice of letting go dies without watering it. <S> 4. <S> Fading faith and perseverance Doubts about the effectiveness of the dharma, questions about one's own practice, questions about one's method or teacher can all lead to lacklustre concentration. <A> I think you are operating under a false premise here. <S> Your practice hasn't plateaued. <S> It's doing exactly what it's supposed to be doing. <S> Sitting isn't about ascending to the heavens or blissing out. <S> Reaching jhana is great, but it's not why we sit. <S> The goal of Buddhist meditation isn't to replace our troubles with some blissed out alternative. <S> It doesn't seek to eliminate problems but rather fundamentally alter our relationship to them. <S> Sitting well isn't just about obtaining deep, unobstructed concentration. <S> It's more about being deeply intimate with our minds. <S> In developing that kind of intimacy, very often you are going to have to confront things that will be uncomfortable. <S> In fact, that's pretty much the very definition of intimacy - staying with something even when it's causing you pain and discomfort. <S> I would go so far as to say that the sits where you are fully absorbed and tranquil don't do nearly as much for your practice as do the sits where your mind is scattered, legs hurt, and you are harboring deep doubt. <S> Becoming intimate with those states is far more productive than diving into a well of bliss. <S> Difficulties are the compost of practice. <S> They are the mud where the lotus sends down <S> it's roots. <S> And if you are looking for some advice - the best solution for bad sitting is more sitting. <S> ;-) <S> Good luck! <A> It seems you have arrived at a phase of the progression of insight that is characterised by an acute and intense perception of suffering. <S> There is no other way out of that other than understanding the workings of suffering itself. <S> To do that, when you meditate, contemplate how body, sensaions, mind states and thoughts arise due to causes. <S> After sharpening the mind for a while with samatha meditation, contemplate how every one of these experiences has a cause. <S> For example, while observing your experience, you think of pizza and realise that the cause of that thought was hunger. <S> You go back to your experience. <S> You feel pain in the knee and realise the cause is sitting crosslegged. <S> Go back to experiencing. <S> You smell a pleasant flower smell coming through the window and realise that the smell arises due to contact between the substance in the smell with the nerves in your nose. <S> Go back. <S> You think of someone you miss and realise that your suffering is caused by attachment to that person. <S> Go back. <S> Etc. <S> etc. <S> Contemplating in this way you'll realise two things: one is that suffering always arises due to causes, namely attachment and aversion to your experiences. <S> Two is that your "self", your "I", is a false idea that arises in the deluded mind of a conditioned and sentient process constituted by your 5 aggregates. <S> Mantain this perception of how everything works and you will break through a lot of suffering. <S> The first result is that you'll be more equanimous and let the intense perception of suffering behind, because you understood the causes of suffering. <S> The second maturation of this practice will be that you'll break through a cycle of suffering. <S> Practicing metta meditation helps a lot. <S> Never forget to practice it towards yourself because that's what aleviates your suffering during this phase. <A> I just gave an answer to another question dealing with the hindrances, i.e. the obstacles for meditative progress. <S> Maybe you can find something useful in it. <S> In brief it deals with the five hindrances and how to overcome them in order to progress in ones practice.
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If we are bothered very much by a life situation and retreat to meditation as a safe zone, it can help initially, but later meditation can become difficult until the life situation is handled or fully accepted. See if you can trace your personal issues to improvement opportunities.
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What is the difference between fear and anxiety? I've always experienced a lot of anxiety. In many ways that was and remains a driving force in my practice. More recently I've experienced more fear. I feel fearful and under threat. They do feel different but I'm still working with them and will be for a long time. In terms of the Buddhist texts and psychology what is the difference between fear and anxiety? Are they spoken about as different things? Are there different Pali/Sankrit terms for them? Is there different ways of working with them? <Q> In traditional Pali, fear is bhaya-bherava (lit. <S> Fear-Panic), while anxiety is <S> udhacca-kukucca (lit. <S> Worry-Wrongdoing). <S> As I understand from the way these are used in suttas , Fear is defined as an acute sense of danger. <S> It is rather specific, like fear of something coming out of jungle and attacking you. <S> Even if it is uncertain what exactly may happen when you sit in the middle of jungle, fear still has a very clear sense of directionality, there is no expectation that something good may happen, only bad -- otherwise it would not be fear. <S> (More about these two can be found in Dharmafarer's great analysis of Bhaya-Bherava-Sutta .) <S> While anxiety is defined as either a wavering remorse of something you should <S> or should not have done ( kukucca ), or a wavering expectation of remorse <S> you suspect you may experience in the future because you are not doing enough of something you feel you should be doing ( udhacca ). <S> So unlike fear, anxiety involves wavering back-and-forth; there is an element of uncertainty in it. <S> Also, the object of anxiety is yourself, your own acts, while the object of fear is external. <S> (More about anxiety is also available on Dharmafarer . <S> See also one of my favorite suttas, Second Anuruddha Sutta .) <S> As explained by Buddha, the recommended way to deal with fear is by switching focus from obsessive waiting for the object of fear to appear, to getting ready to deal with it should that actually happen. <S> While the recommended way to deal with anxiety is by developing one's wisdom, esp. <S> understanding of Dharma, Three Marks of Existence, and (in Mahayana) by deepening one's realization of Emptiness. <A> Andrei's answer defined "anxiety" as "remorse" or "expectation of remorse". <S> Assuming that's so, then the "way to work with it" might be sila i.e. virtue. <S> The Kimattha Sutta says, Skillful virtues have freedom from remorse as their purpose, Ananda, and freedom from remorse as their reward. <S> Or the Cetana Sutta , <S> For a person endowed with virtue, consummate in virtue, there is no need for an act of will, 'May freedom from remorse arise in me.' <S> It is in the nature of things that freedom from remorse arises in a person endowed with virtue, consummate in virtue. <S> As a layperson you presumably have a lot of responsibilities towards various people (which is perhaps why some people choose to ordain instead). <S> Still I suppose the theory is that if you meet those responsibilities then you have nothing to feel remorseful about. <S> Maybe those suttas are intended for bhikkhus, whose responsibilities (and therefore whose virtues) are a bit different from laypeople's. <S> For example, this introduction to the Vinaya starts by quoting, Discipline is for the sake of restraint, restraint for the sake of freedom from remorse, freedom from remorse for the sake of joy, etc. <S> Still, maybe something analogous (i.e. practising virtue as an antidote for remorse and anxiety) is true for laypeople also. <S> Anxiety is also one of the translations of dukkha , so the nature of anxiety (and its cessation) might be fundamental. <A> I can only speak form my own experience anxiety feels like i cant hardly breath and move, but when fear something i feel like you can deal with it better. <S> In someways they are the same . <S> I feel the best way to deal with is to open your hearth be more sosial and open.
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Panic is defined as the accompanying sense of helplessness, or sense of our inability to deal with the object of fear.
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What is the meaning of 'defiled cognition'? I have noticed in discussions of Mahayana Buddhist philosophy that the way ordinary folk see things is described as 'defiled cognition'. I would like some pointers on what this means and where to do some reading on the idea. Also is there any cross-cultural equivalent, in Western philosophy or religion? <Q> It is on the basis of this that experience is then divided up into "wanted" and "unwanted", a necessary condition of suffering. <A> I know that Kleshas are translated as "defilements", and so I guess that "defiled cognition" means "cognition with kilesas ". <S> I think that, at least from a Mahayana point of view, the principle kilesas are the three poisons (i.e. confusion, attachment, and aversion) ... or five poisons if you add pride and envy to the list. <S> Also is there any cross-cultural equivalent, in Western philosophy or religion? <S> Well perhaps there is something similar, in Christianity, i.e. a stereotypical Christian might be better off living without the so-called 'afflictive emotions', for example: Instead of ignorance, faith and/or knowledge of God's will Instead of anger, " peace-loving " and " neighbour-loving " <S> Instead of desire and greed, " thy will be done " and " treasures in heaven " And, counsel against pride (the first deadly sin ) and envy (the last of the ten commandments ) <S> Although the symptoms (or lack of them) may be similar, the prescription recommended (by Buddhism and Christianity) is fairly different: especially on the subject of 'what is right view?' <S> i.e. the opposite of ignorance. <A> In Mahayana, the cognitive defilements prevent 'reality as it is' (inherently empty and dependently arising) to be known fully. <S> In other earlier schools of Buddhism, seeing through the illusion of an independent self was seen as enough. <S> Mahayana takes this a step further and points to the inherent emptiness of any independent phenomena. <S> In the Yagacara (Consciousness Only) Buddhist school the 'belief in an independent self' is seen as an afflicted defilement and 'the belief in independently real phenomena' as a cognitive defilement. <S> These work in tandem to obscure direct apprehension of reality. <S> For further reading I recommend Edward Conze - Buddhist Wisdom: The Diamond Sutra and The Heart Sutra For Edward Conze ... ... <S> Buddhist tradition distinguishes three types of hindrances: karmic, defilement-based and cognitive. <S> Karmic hinderances comprise those residuals of past unwholesome actions that continue to seed the consciousness in unexamined ways. <S> The defilement-based hinderences consist of those fueled by greed, hatred, delusion, and so forth. <S> The third, cognitive hinderances include those that result from belief in things existing separately from the observing consciouness. <S> The Heart of the Universe: <S> Exploring the Heart Sutra <S> In Western philosophy this Buddhist views comes pretty close to the views expressed by some idealist philosophers who generally argued against a materialist view of reality. <S> Idealism - Wikipedia <S> Interestingly, this idealist view is being expressed in modern science as well. <S> A prominent proponent of this is Donald Hoffman, a neuroscientist, who proposes reality is actually a network of 'conscious agents', to use his terminology. <S> Nice TED summary by himself here <S> - Do we see reality as it is?
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In Mahayana, "defiled cognition" is ignorant apprehension of standalone ( svabhava ) entities, both internally (as personal self) and externally (as various quasi-separate objects).
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If a kind and generous Christian died 20 years ago, might their rebirth have resulted in there being a 19 year old person in the human realm now? If a kind and generous Christian died 20 years ago today, 21July2015, might their rebirth have resulted in there being a 19 year old person in the human realm now? I want to assume that the kindness and generosity perhaps trumped the ignorance about samsara, resulting in a new individual array of aggregates and store consciousness inclined toward learning about Buddhism and Nibana. I wonder this basis Theravada approach to rebirth. <Q> I think it's difficult to talk about rebirth as if it were a sure thing: for example because kamma comes from a being's previous life, but it also comes from the life before that, etc. <S> "The [precise working out of the] results of kamma" is said to be unconjecturable . <S> Actually being able to directly see others' karmic destinations is one of the miraculous powers attributed to the Buddha : <S> Then, the records tell us, in the first watch of the night he directed his concentrated mind to the recollection of his previous lives. <S> Gradually there unfolded before his inner vision his experiences in many past births, even during many cosmic aeons; in the middle watch of the night he developed the "divine eye" by which he could see beings passing away and taking rebirth in accordance with their karma, their deeds ; and in the last watch of the night he penetrated the deepest truths of existence, the most basic laws of reality, and thereby removed from his mind the subtlest veils of ignorance. <S> When dawn broke, the figure sitting beneath the tree was no longer a Bodhisatta, a seeker of enlightenment, but a Buddha, a Perfectly Enlightened One, one who had attained the Deathless in this very life itself. <A> From the Tibetan Buddhism perspective this is a possible outcome. <S> In philosophy David Lewis calls these possible worlds. <S> It might even be true in the actual world. <S> Which is the world we live in. <S> The bardo and rebirth would have to happen first of course. <S> Also human rebirth is considered to be rare <S> , rarer still is human rebirth that is interested in the dharma. <S> But it seems if the worldview is correct, that human rebirths would become more common. <S> But all that aside, the human realm is still Saṃsāra. <S> Being reborn is rough, relearning everything takes time. <S> Where they were born and to what families will determine what they learn and in what order. <S> I think that covers the first question. <S> As for the assumption after the first question, kindness and generosity is said to result in wealth, and being in safety respectively. <S> I do not understand what you mean in your last sentence though. <S> You mention one of the 3 vehicles . <A>
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The Buddha taught in many suttas the kind and generous go to heaven.
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Are those who haven't attained enlightenment 'psycho'? There's a difference between 'please' and 'kindly'. Kindly don't take it otherwise, this is a question again very much important to me to be answered. Thank you so much for the support till now. My question is related to myself and my kind of personalities (practically I've observed) are available. This planet and life is full of endless possibilities. I observed that if I am following Buddhism and then I see others sleeping through that very time, then I call them (others) 'psycho', and if I don't then they (others) call me a psycho. I precisely want to know (from the point of view of Buddhism): Is it right to consider the term 'Psycho' or not? Is it always required to make others understand about 'what you are up to'? <Q> The commentary of Majjhima Nikaya ‘Papancasudani’ says that – “All worldly beings are deranged”, “Sabbe puthujjana ummataka” <S> So even if you get a green light by the contemporary mental health standards, you can still be called a psycho according to Buddhism as long as you are not enlightened. <S> The level of insanity varies from person to person. <A> First, the word "psycho" is actually slang, so it's not proper to use in any intellectual discussion. <S> The word you are thinking of is "psychotic", which technically refers to a person who suffers from or behaviour that stems from a psychosis . <S> The term "psychosis" is very broad and can mean anything from relatively normal aberrant experiences through to the complex and catatonic expressions of schizophrenia and bipolar type 1 disorder . <S> In properly diagnosed psychiatric disorders (where other causes have been excluded by extensive medical and biological laboratory tests), psychosis is a descriptive term for the hallucinations, delusions, sometimes violence, and impaired insight that may occur. <S> This definition could easily be interpreted loose enough to include all people with wrong views or conceit, but as the term is used in modern psychology, it wouldn't actually include most "ordinary" beings. <S> So, as with all terms, it depends on who is doing the defining. <S> So, that should pretty much answer your first question - "psycho" <S> is slang, but "psychotic" could be used to describe a non-enlightened person, though it would be quite a bit broader than what is generally accepted to be the meaning of the term. <S> As to your second, fairly unrelated question, in regards to how it relates to your first question, the fact that ordinary people are mentally deranged means that sometimes indeed you will be unable to make them understand you. <S> In fact, really the only one you should be worried about understanding you is yourself. <S> There is nothing in the path to enlightenment that requires you to be understood by others. <A> This is exactly the kind of dualistic thinking that has to be dropped on the way to enlightenment. <S> "If I'm good, the rest of the world is crazy / and if the rest of the world is good, I must be the crazy one" - this is a kind of emergent-coarising ("if this is, that is, if that is, this is") that you need to figure out in your meditation. <A> I think Avidya is probably more direct than "psycho" . <S> ignorant of the 4 noble truths. <S> 1) I would use Avidya instead. <S> 2) I'm not sure about this question. <S> I'm guessing, practicing Buddhism is strange in other people's eyes (at least people around you)? <S> sure, <S> but no need for argument. <S> one characteristic of a stream enterer is avoiding quarrel or distructive confrontation.
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Psychosis is generally the term given to noticeable deficits in normal behavior (negative signs) and more commonly to diverse types of hallucinations or delusional beliefs, especially as regards the relation between self and others as in grandiosity and pronoia/paranoia.
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When seeking information is sarcasm seen as a deliberate lie? I will be completely honest in admit that I do not get sarcasm. When a person says something sarcastic I end up believing what they say, until they give that look that almost says 'Um, that was sarcastic. Duuh!" And I'm left at the butt of the joke. My problem here seems to stem from a simple truth to lie perspective. If I were to ask someone a question I expect an honest or helpful answer, where sarcasm may be neither of these things. Example: "Do you have a bathroom?" 'No, we go in a bucket.' Say I'm at a new place, asking a person I've never met or only met once or twice. In this case I was hoping for a simple 'Down the hall to the left.' as an answer but I've been met with sarcasm. Even though I'm pretty sure this house has a bathroom I do not know this 100%. If I did not know sarcasm existed (which in my mind and experiences is basically the case) I have two options. Believe the information I have been given, or look that person in the face and say "You have just lied to me." It would seem that calling a person out on this deliberate lie (this sarcasm) would be extremely rude, and force the person to admit to giving me false information. At the same time this seems to be the only way to obtain the truth, the only real answer I ever even wanted to hear. I understand that sarcasm can be funny, in context. My basic understanding is that once you get to know someone well enough you will catch those subtleties in there speech, whereas with another less known person they believe their own lie (sarcasm as knowing the information to be false but not sharing that fact) making it hard to tell if it truly was a lie simply because it was a joke 'Duuh!' There are many more examples of sarcasm I have come across, some easier to catch than others and some easily rectified by a simple 'Just kidding.' To sum all this up googling Sarcasm gives me: The use of irony to mock or convey contempt . Which does not sound lighthearted at all, the word Mock standing out. I'm not asking why people are sarcastic but why it's seen as such a go to form of comedy when it seems so detrimental to the person being mocked as well as detrimental to the person being sarcastic (at least from a Buddhist standpoint)? Is sarcasm as a response to a question, when that question is looking for an undeniable true answer, seen as bad Karma? Any information on the Buddhist thoughts on why we use sarcasm and what it is, as well as from other/more modern sources on the subject (ex.South Parks Sarcastiball episode) would be greatly appreciated if I Am to understand this experience more. Thank you. <Q> Sarcasm isn't a deliberate lie, because the intention isn't to lie or mislead, but it is wrong speech, because it has the capacity to hurt people. <S> Per Buddhism, unless a statement is true and beneficial, it is not right speech. <S> And joy derived from the suffering of others isn't wholesome. <S> Ironically saying "You lied" to someone who is being obviously sarcastic <S> can be seen as a kind of sarcasm itself, since it can be viewed as being affectedly sincere. <S> The criteria for deciding what is worth saying [1] <S> "In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial (or: not connected with the goal), unendearing & disagreeable to others, he does not say them. <S> [2] <S> "In the case of words that the Tathagata knows to be factual, true, unbeneficial, unendearing & disagreeable to others, he does not say them. <S> [3] " <S> In the case of words that the Tathagata knows to be factual, true, beneficial, but unendearing & disagreeable to others, he has a sense of the proper time for saying them. <S> [4] <S> "In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial, but endearing & agreeable to others, he does not say them. <S> [5] <S> "In the case of words that the Tathagata knows to be factual, true, unbeneficial, but endearing & agreeable to others, he does not say them. <S> [6] <S> "In the case of words that the Tathagata knows to be factual, true, beneficial, and endearing & agreeable to others, he has a sense of the proper time for saying them. <S> Why is that? <S> Because the Tathagata has sympathy for living beings." <S> — MN 58 <S> http://www.accesstoinsight.org/ptf/dhamma/sacca/sacca4/samma-vaca/ <A> Sarcasm is not only a deliberate lie (even if wrapped) but has mostly also certain strong elements of aversion in it. <S> (given your samples) <S> Its of cause a breaking of the precepts . <S> Every lie, even if it is meant as a joke, is a lie. <S> Don't forget, its not sure if the other would understand your "playing around" and "teasing" and <S> if he <S> /she would take it serious and follows, that would fall back to you. <S> As for joking around to entertain others, see: Talaputa Sutta: <S> To Talaputa the Actor Teasing and joking around is not good. <S> Just observe little dogs, they would not do anything else as such, biting for fun, but getting older and having that strong habit, they even bite each other till they kill. <S> So such teasing and banter is just an instrument of socializing and <S> what ever fun, it goes at the expense of others. <S> When ever you laugh another cries or feels at lose by your gain. <A> Sarcasm is a type of humor and humor can be very unwholesome. <S> What people are often trying to achieve with humor is to bring attention to themselves and make themselves look superior while making someone else look inferior. <S> (There are other situations where someone is just trying to diffuse stress or lighten the mood; maybe by being self deprecating; which is not cruel.) <S> Before I began meditating regularly, I enjoyed watching comedy routines, giving quick sarcastic responses, and the feeling that my friends and I were very witty and smart. <S> At this time, I see the cruelty and wrong speech far more in many types of humor and try to avoid being involved in it. <S> It may not be a bad thing that you "don't get" sarcasm. <S> Maybe that says something about the wholesomeness of your mind states. <S> But to go so far as to judge someone else as telling a lie or having wrong speech isn't helpful to you. <S> Slowing down and not reacting to such unskillful responses to your sincere questions may possibly cause the sarcastic person to feel uncomfortable enough to say "just kidding" and give you the real answer you needed. <S> But if not, you can just say "ok, thanks" and move on to the next person who might be a little more helpful. <S> In my tradition, we just note "hearing, hearing" and try not to react to the aspects of what we are hearing, such as cruelty in this case. <A> People should stop being sarcastic because it is indeed Wrong Speech <S> Whatever you do, do not be malicious back (through sarcasm, assault, etc.). <S> Solution: <S> Ignore the emotion and reply back positively. <S> " <S> Thanks I'll go use the bathroom" or <S> "Thanks I'll go use the bucket" Laugh lightly and re-assert lightly. " <S> Haha. <S> I really need to use the bathroom. <S> Does that one work? <S> " Should they reply with further sarcasm, just go use it. <S> They are feeling too close with you and want to just make you laugh. <S> The first solution is better than the second due to neurological conditioning purposes -- the second solution works but it will train them to keep being sarcastic. <S> The 1st solution is best. <S> In a personal setting, sarcasm means that the person is too relaxed with you. <S> In a group setting, sarcasm means that the person is being rude and testing you.
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Sarcasm: even if it is sometimes hilarious--is (accidental) malice and is also a test of your dominance and strength in the conversation.
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What is the Buddhist Perspective on Lucid Dreaming? What is the buddhist perspective on lucid dreaming?I am very curious about my first lucid dream last night. <Q> Lucid dream is a place where you can do more work, more Buddhist practice. <S> For example, if you are afraid of fights you can pick a fight with anyone, man or monster. <S> It's a safe place to try things you can't try in regular life. <S> Reference: <S> Tibetan Buddhist teacher Tarab Tulku. <S> For more information read Chapter 19 of The Psychology of Awakening anthology by Gay Watson and Stephen Batchelor. <A> When you sleep, your mind is in somewhat of an uncontrolled state. <S> I understand this to be the reason why monks sleep so few hours. <S> The importance of lucid dreaming to your practice will likely depend on what tradition you adhere to and other aspects of your personal situation. <S> For example, if you align with the Theravada tradition, lucid dreaming may be a helpful exercise in the way that you will be able to spend more time observing the actions of your mind. <S> Beyond that though (in terms of Theravada), I don't think there could be many other benefits of lucid dreaming. <S> But that's just my thought, I've never had a lucid dream <S> so I can't say for sure! <A> Tibetan Dream Yoga is the original form of lucid dreaming documented for at least 1,000 years. <S> Just like our Westernized understanding of lucid dreams, the initial aim is to awaken the consciousness in the dream state. <S> The Basis of Dream Yoga <S> Their aim is to harness the power of the lucid dream state by "apprehending the dream". <S> Students are then required to complete set tasks to take them to the next level. <S> These tasks include: Practice sadhana (a spiritual discipline) Receive initiations, empowerments and transmissions Visit different places, planes and lokas (worlds) <S> Communicate with yidam (an enlightened being) <S> Meet with other sentient beings <S> Fly and shape shift into other creatures <S> The ultimate goal in Tibetan dream yoga is to apprehend the dream - and then dissolve the dream state. <S> When deprived of physical and conceptual stimulus from the dreaming mind, you can observe the purest form of conscious awareness. <S> Dream Yoga: Lucid Dreaming in Tibetan Buddhism <S> Also: <S> Dreaming Yourself Awake: Lucid Dreaming and Tibetan Dream Yoga for Insight and Transformation , by B. Alan Wallace <S> The Tibetan Yogas Of Dream And Sleep , by Tenzin Wangyal Rinpoche Dreams of Awakening , by Charlie Morley <S> (Charlie Morley is a Buddhist but his books are not solely focused on Buddhism and dream yoga) <A> We have passed through the Samsara with no beginning, through these rounds of birth and rebirth we have come across many peoples, things with what we now in this life sometimes face again and again depending on our karma. <S> In accordance with our morale, concentration and panna-wisdom, we see these reflections sometimes in the lucid dream. <S> If one come across like that, one should note them with mindfulness, at the same time contemplate the effect of karma and dreadful knowledge of long long samsara passing through and try to cut off these attachment working hard for emancipation by means of nothing but insight meditation.
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If you get all caught up in the dream world and all that you can do while present there, the lucid dreaming may distract you from the real goal of your practice, and ultimately become just another addiction/attachment.
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Dealing with extreme temperatures During this current heat wave I've been struggling with heat related discomfort in my sits. (A/C isn't an option at my home) Any advise on dealing specifically with this, I'm sure the people who mediate in the east have it worse. <Q> We must learn to thank the physically uncomfortable things in life, because it is a great teacher. <S> The retreat center in my city is right beneath the primary flight path to a busy airport. <S> New meditators on their first retreat often get very irritated by this - because not only is it hot and sweaty, especially if they aren't from India, but they didn't sign up to deal with this infernal din from above. <S> We may not realize it, but we often live in our thoughts and memories and not in the present moment. <S> Our memory of comfort is what comes in conflict with the present discomfort, not the physical pain itself, since it is the mind that gives meaning to pain. <S> When irritation swells up in us we must immediately thank it, and investigate it - who is getting irritated? <S> Where is the clinging coming from? <S> What exactly is uncomfortable? <S> What is getting hurt? <S> Is it our senses or our expectation? <S> When exactly did the irritation begin? <S> What happens to our attention at the moment of irritation? <S> When does it end? <S> How soon does it begin, and how soon does it end? <S> What is its nature? <S> Is it constant or does it arise and pass in waves? <S> Can one see the three characteristics of anicca, anatta and dukkha in the irritation? <S> and so on. <S> When the first aircraft flew above me, I was mildly irritated by it, but seeing that this was a great teacher who had come to guide me, I began to practice loving kindness towards the passengers in every aircraft that flew above me after that. <S> Soon it became a habit, and so while there were some who would audibly sigh and hiss at the aircraft, I would be enveloped in a warm glow of love several times every hour. <S> It isn't the physical reality but <S> our reaction to it that matters. <A> Try meditating outside sometimes if you can, making sure you are safe and secure. <S> That's how the forest monks did it back in the day of Buddha-lectures-at-full-moon. <S> The most important "technique" is just being aware (vipassana). <S> Be aware of everything recursively as it occurs including any scattering of awareness itself. <S> Eventually everything will calm down and you will be quite alright and cool. <S> Also, take a cool shower and eat less <S> (Buddhists do not eat past noon meal, thus reducing our sexual desires, creating a detox state, and many many positive effects including heat reduction). <A> You could try doing walking meditation prior to sitting, at a fast pace. <S> This would accomplish two things: 1) <S> The walking itself would make you hot, therefore when you sit down, you would feel relatively cooler. <S> 2) Doing walking meditation at a fast pace arouses energy, thereby making the drowsiness that comes along with being hot less of an issue. <S> Basements are generally cooler. <A> Dealing with Heat: use a large and quiet fan on a slow setting. <S> My Meditation Teacher said, "there must be movement of air." <S> Ceiling fans are amazingly helpful, if the ceiling is high enough for one in your room. <S> Wear as little as possible. <S> In your home you can wear a loose skirt even if you are male. <S> (Perhaps in other situations people would not mind either.) <S> If the humidity is low, you should be comfortable in this way even at a fairly high temperature (90F / 32C). <S> Most likely the problem is humidity, which impedes your body from cooling itself. <S> The fan will help. <S> Cold is not so hard to deal with, as blankets wrapped around are comfortable. <S> I used to live at a Retreat Centre, where outdoor temps varied from well below freezing for months, to "blood heat" (body temp) with humidity at times for weeks in the summer. <S> For years we had no A/C, then only a large window unit for the whole house. <S> But something can always be done, and it does not last forever in any case. <A> Put an icepack or a frozen waterbottle under/in between your feet. <S> Remove it and replace as necessary.
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If it is humid, dehumidify the room, or keep it closed to keep humidity out. Some fresh air should be brought in while you are sitting, if at all possible. Also, if you have a basement you could try sitting down there, instead.
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How to talk to a friend about "lack of control" in what happens to her son? I know a friend, who doesn't practice buddhism, and who is always worried about her young son. She is always concerned about everything that could go wrong, or things which could happen out of her control that she can do nothing about. I've always been one who doesn't worry about the things that are out of my control, but I don't think that simple piece of advice is enough for her to act on it. I'm sure it's something that is "easier said than done". What advice can be found in buddhism for this situation? <Q> I suppose it largely depends on how close you are to her, or how seriously she would take and act on any advice. <S> These types of neurotic/anxious behaviors aren't something that are going to disappear by themselves overnight, or by you citing some scriptural passage to her that makes her see the light (most likely, there are cases where people do become enlightened in the scriptures from hearing verse, but in practice this is the exception not the rule). <S> The most practical way would be for you to, depending on the type of friendship you have, introduce the idea of meditation to her. <S> Spin it in such a way that she is able to see that it doesn't have to in any way be connected with a "religion" or sectarian ideology. <S> Perhaps even convince her to go to a retreat with you, if at all possible :) <S> Ultimately, you can lead a horse to water, but you can't make it drink. <S> If she isn't ready to hear this, all you'll be doing is blowing hot air into the room. <S> The best way to show others the benefit of meditation is to live your life as an example of the benefits of it. <A> The thing is if she keeps on worrying that way, she may end up with not doing at least what is in her control. <S> Tell her the duties of a parent as preached by Lord Buddha in Singalovada Sutta and convince her that she should do or get ready for all of her duties. <S> 1. <S> Not allowing to do evil actions and self destructive actions . <S> 2. <S> Guiding for proper or meritorious and good action. <S> 3. <S> Providing proper education 4. <S> Finding or helping to find a good spouse when the right age comes. <S> 5. <S> Passing on the inheritances. <S> And she can be a good friend to her own son whenever he needs a good friend, someone who helps him when he is in danger or relieving his fears or sorrow etc. <S> Further, you can tell her about impermanance, suffering and non self. <S> Nothing is in full control of anyone, that lack of control brings dissatisfaction and there is no one who does not undergo the the first two phenomena. <S> In fact, all mothers have that worry to an extent, every mother cannot take full control of even themselves, so she is not the only mother who faces the issue. <S> When she slowly understands that every mother feels that in different levels, she will slowly get away from that sorrow and fear. <A> When a mind is permeated with clinging, subdued by clinging, with a strong will to cling, and that same mind is not experiencing suffering due to that same clinging <S> , there is little you can do to help that mind stop clinging. <S> When a mind is permeated with clinging, subdued by clinging, with a strong will to cling, and that same mind is experiencing a little suffering due to that same clinging, there is something you can do to help that mind to stop clinging. <S> When a mind is permeated with clinging, subdued by clinging, with a strong will to cling, and that same mind is experiencing immense suffering due to that same clinging, there is a lot you can do to help that mind to stop clinging. <S> There comes a time when a mind permeated with clinging, subdued by clinging, with a strong will to cling, is happy in that same clinging: "I'm happy. <S> I have complete control over my son.". <S> Then, there comes a time, when that same mind starts to experrience a little suffering due to that same clinging and realises: "I have no control over my son. <S> I'm suffering. <S> Who knows the solution to stop my suffering?". <S> Then, there comes a time, when that same mind starts to experience immense suffering due to that same clinging and realises what is suffering, what are the types of suffering <S> , how are the types of suffering experienced, what is the greatest suffering? <S> Then, there comes a time, when that same mind, fully aware of its own suffering and fully aware of the suffering of others, comes to realise: <S> "I have no control over my son, but he has a roof over his head. <S> I have no control over my son, but he has food and water. <S> I have no control over my son, but he has ears. <S> I have no control over my son, but he has eyes. <S> I have no control over my son, but he has legs and arms. <S> I have no control over my son, but he is breathing. <S> My suffering is nothing compared to the suffering of others.". <S> By realising this same truth, clinging subsides and wisdom follows: "I have no control over my son. <S> I will never have complete control over my son. <S> Thus, I will control him less.".
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I don't know what your experience with meditation is, but if you have some then you have even more authority it explaining to her that meditating will allow her to see experientially that things are largely uncontrollable, and that all she is doing is creating her own misery in worrying about these uncontrollable things.
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Are there Theravada meditation retreats that allow one to work for room and board? Practicing meditation in South Mississippi, USA, without easy access to a sangha or teacher, and reading Buddhist literature (primarily Theravadan), I feel a need to attend a week to ten day meditation retreat in accordance with Theravadan practices. I am retired, so my typical daily practice comprises sitting for at least an hour in the wee hours, and occasionally another 1hr+ sit in the evening. I would like to attend a retreat that lasts at least a week. However, I can't afford to pay much money. Are there Theravada meditation retreat opportunities in the USA that offer a visitor the option to work for room and board? <Q> Here you can see the US locations for the 10-day S.N. Goenka Vipassana Meditation Retreat . <S> This retreat is free and is solely dependent on donations from past students. <S> So a retreat is a gift from a past student. <S> You can read more about the tradition and the course here. <A> Working while at a meditation retreat would not be ideal because your time there is limited and your opportunity to meditate intensively under a teacher's guidance is the priority. <S> It's an invaluable experience. <S> If a person is inclined to make a supporting donation, that is fine, but there is no requirement or expectation of that per the tradition. <S> As an alternative to the above mentioned S.N. Goenka courses, which can be booked solid for months in advance, is the option of seeking meditation instruction at a monastery. <S> Venerable Yuttadhammo teaches meditation to individuals at a monastery in Canada. <S> Although the course is considered a 21 day course, it is possible to split this up and complete the course in two or more parts if your schedule does not allow such a large block of time all at once. <S> Course descriptions here. <S> I attended this course and felt it was very beneficial both in terms of the individualized instruction and also the ability to work around my job schedule requirements. <S> It's an alternative worth looking into. <S> Best wishes with your retreat. :) <A> Dhamma Greetings PaPa, I recommend to ask at the Dhamma Sukha Meditation Center in Annapolis (MO). <S> Best Wishes, Mirco <A> Retreats run by monastics in the Theravada tradition of Ajahn Chah, tend to be free to all. <S> For instance, I have heard that about 25% of the participants at the Amaravati Retreat Centre are unable to (or otherwise chose not to) donate anything, which is fully accepted by the retreat center. <S> On the other hand, retreatants tend to be generous and donate more than the cost of their own participation, also covering the costs of those unable to donate. <S> It is worth noting that the Buddhist teachings encourage generosity, for the benefit of both donors and recipients. <S> The size and type of donation is up to each of us. <S> Available means to each of us is different, and depends on both what we have available and what we are willing to donate. <S> Many retreat centers allow for work as a form of payment/donation, but the ones in the Ajahn Chah tradition also allow anyone to participate (although I would encourage to see specifics for each monastery or retreat center to verify). <S> Here is a map of associated monasteries you can check to see about their retreats. <S> I wish you the best in your practice and for your retreats. <S> With metta <A> The Insight Meditation Society in Massachussettes offers work to help with retreats in exchange for room and board plus a retirement package. <S> You can find out more here: IMS <A> There are several free of charge places. <S> You can find some below. <S> These monasteries are emerged from Thai forest tradition. <S> https://www.watmetta.org/overnightVisitors.html https://forestsangha.org/about http://www.forestdhamma.org/contact/
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Fortunately, in the Theravada tradition, meditation instruction is offered at monasteries, (not all monasteries), at no charge. Not all monasteries have such an option, but many hold occasional meditation retreats.
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What is meant by the Venerable Mahasi Sayadaw in regards to "The Attainment of Fruition"? In The Progress of Insight by the Venerable Mahasi Sayadaw , in the section The Attainment of Fruition, it is said that: This occurs in precisely the same way as the path and fruition consciousness that occurred earlier in the consciousness-sequence belonging to the initial attainment of the first path. The only difference here is the capacity of the fruition attainment to last long. Whereas, in A Manual of Abhidhamma by Narada Maha Thera it is said that: Each of the four Supramundane Paths arises only once in the course of one’s life. Is Mahasi Sayadaw taking a differing position than what is said in the Abhidhamma or am I not understanding him correctly? <Q> Fruition Knowledge : That again is immediately followed by knowledge that belongs to the final stage and continues in the course of its predecessor. <S> It abides in that same Nibbana, which is void of formations since it is the cessation of them. <S> This is called "fruition knowledge." <S> It seems they are both talking about the knowledge of cessation that arises after cessation. <S> Each time it is attained, however, it may last longer and is more purifying than the previous time, more complete. <S> What Narada Maha Thera is pointing out is that each of the four instances of "intuiting nibbana", as he puts it, i.e. attaining Sottapana, Sakadagami, Anagami, Arahant, each occur only once. <S> Thats the jist of it as far as I understand. <S> Hopefully I didn't fumble any technicalities! <A> The supramundane state (cessation) is termed magga-ñana the first time attained, and phala-ñana any subsequent times attained (on that same level -- 1st path, 2nd, 3rd, 4th). <S> The path knowledge (magga-ñana) is attained only once for each path, ever. <S> The first attainment is thus stream entry (sotapatti). <S> The cycle of insight then starts over, and you may attain the fruition (phala-ñana) of the path which had been attained any number of times, and for extended periods of time, if desired and trained. <S> When the mind attains the knowledge of arising&passing (udaybbaya-ñana) of the second path, the cycle of insight will happen again on a higher level, possibly culminating in knowledge of the second path (magga-ñana; and <S> the yogi may then again re-experience fruition of the second path many times. <S> Don't ask me how the fruition differs between 1st and 2nd path, when it is utter unconsciousness (everything ceases: including space, time, consciousness) without anything to be said about it -- I don't know. <A> "Don't ask me how the fruition differs between 1st and 2nd path, when it is utter uncons"I think the answer is simple. <S> Each path eradicates different fetters. <S> So I think that the type of fruition knownledge and therefore attainment depends on the fetters eradicated.
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Venerable Mahasi Sayadaw is saying that each experience of Nibbana is approached and achieved in the same manner, each time( Sotapanna, Sakadagami, Anagami, Arahant).
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How to accept and surrender to the mind's non-acceptance of doubt and ill-will? I have a question that I would like some input on. Lately, I have been able to see the fruit that total acceptance and surrender can bring to one's experience. I have tasted moments of pure joy, compassion, and equanimity. In these states, everything appears very clear and I'm able to rest with the experience and not cling on to these pleasant feelings. Everything I have read about and heard from teachers seems crystal clear. Perception is completely altered and the mind is clear. Inevitably, these experience fall away and hindrances make their way back into the mind. In my experience, the hardest of these hindrances to overcome is doubt. Once doubt enters, it's easy for ill-will to follow as well as other hindrances. Intellectually, I'm aware of the Four Noble Truths and that desire causes suffering, and even that desire for the cessation of desire causes suffering. I'm aware that aversion to whatever state of mind and feelings are currently present only perpetuates them. However, when the pleasant states are gone and hindrances arise (especially doubt), I begin to question everything I know. I have told myself and written down tips and advice on how to handle these kinds of situations when my mind was unhindered. Even though I know in my heart to trust my own words and experiences, when doubt is strong enough, everything is deluded. I don't have a single question, but I would appreciate input on how to handle strong moments of doubt and ill-will towards that doubt. In the past, I have always managed to accept the feelings and allow them to pass, which is what I know I need to do, however in the moment it can be incredibly difficult. The toughest thing for me to work with is getting angry at myself for not accepting the unpleasant feelings for how they are. I know that to move past them, I need to accept non-acceptance, but that is always easier said than done. This leads to a downward-spiral of aversion towards aversion of doubts. Any words, tips, or tools you guys have are so very much appreciated. Edit: I apologize if this is too much of a discussion-based question without a real definitive answer. I am new to SE in general, so please forgive me if this isn't an appropriate question. <Q> Any words, tips, or tools you guys have are so very much appreciated. <S> Does it help to remember that "doubt" and "identity view" belong together ? <S> If they eradicate together (at the same stage) then maybe they arise together. <S> Even though I know in my heart to trust my own words and experiences, when doubt is strong enough, everything is deluded. <S> Isn't 'identity view' a bit deluded too? <S> So like, " I am doubting" and "here is myself experiencing doubt": just forget it. <S> Experience it, recognize it, remember it's delusive, and put it away, do or be without it. <S> I (subjectively or as an analogy) experience some kind of brain storm that's like an electrical short circuit, that draws all the electric current and does nothing. <S> If it persists and I recognize it <S> then I deliberately blow the fuse on it: i.e. recognize it as a fault, switch off the current (stop feeding it), try to see a bigger, more stable, more useful picture. <S> I label/name that storm <S> "a thicket of views", which the suttas say is associated with views about self. <S> In summary I'm trying to suggest that if you're experiencing "doubt" then maybe you're experiencing "identity view"; maybe you can already handle identity view, and/or recognize it as a cause of doubt. <S> I would appreciate input on how to handle strong moments of doubt and ill-will towards that doubt. <S> According to the Wikipedia article I cited above, doubt and identity-view go together <S> but ill-will may remain until later. <S> So don't be surprised if there's ill-will. <S> I mean, you're saying "ill-will towards doubt and delusion". <S> I suppose you have to be free of the doubt and delusion you talked about, first and foremost; and once you see things clearly then you can (perhaps literally) "sort out" the ill-will (maybe ill-will goes after delusion stops, like you say it comes after delusion starts). <S> This advice is partly based on the idea that "right view" is the first (or if it's called "right knowledge <S> " then it's also nearly the last ) factor on the path. <A> Dukkha comes from mismatch between "what is" and what you think "should be". <S> Keep repeating this until it sinks in :) <A> What you resist persists, what you embrace dissolve. <S> The more you will resist your tendancy to doubt, the more you will experiment doubt. <S> It will then gradually go away. <S> Yann <A> Practice the Four Immeasurables, the four divine abodes. <S> Potential practice methods: <S> There are four, pick one a day and spend a few twenty-minute sessions meditating on it. <S> Loving-kindness / loving-heartedness (metta)Empathic/empathetic/sympathetic joy (mudita)Compassion / "to suffer with [and yearn to relieve] <S> " (karuna)Equanimity = deep equipoise (upekkha) They are called Brahmaviharas which translates roughly to "divine fields of becoming" or "godly dwellings" Hindrances and afflictions are overcome by wise effort.
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Let it be, even if unpleasant, and cease to resist it in the present moment.
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How can the sensations of the meditation object (attention to the breath) be made more noticeable? While practicing sitting vipassana meditation, using the felt sensations of the abdomen rising and falling with each breath as the meditation object, there is the frequent flood of mental images arising and passing away. The mental images seem much stronger, i.e. more noticeable, than the felt sensations of the meditation object. Is there a mind or mindfulness technique to make the felt sensations more noticeable, thus improving concentration on the chosen meditation object? <Q> If you are seeing mental images, note "seeing...seeing...." <S> When the images fade, return to the rise and fall of the abdomen. <S> From Venerable Yuttadhammo's booklet, <S> How to Meditate, A Beginner's Guide to Peace : <S> It is this rising and falling motion that we will use as our first object of meditation. <S> Once we are able to observe the motion of the abdomen without difficulty, it will serve as a default object of meditation for us to return to at any time. <S> and: <S> In regards to feelings, when a sensation arises in the body, one should fix one's attention on it, discarding the abdomen and focusing on the sensation. <S> If a feeling of pain should arise, for example, one should take the pain itself as a meditation object. <S> Any one of the four foundations may serve as a meditation object, as all four are aspects of reality. <S> It isn't necessary to stay with the rising and falling of the abdomen at all times. <S> From Practical Vipassana Meditation Exercises by the Mahasi Sayadaw: <S> In short, whatever thought or reflection occurs should be noted. <S> If you imagine, note as 'imagining'. <S> If you think, 'thinking'. <S> If you plan, 'planning'. <S> If you perceive, 'perceiving'. <S> If you reflect, 'reflecting'. <S> If you feel happy, 'happy'. <S> If you feel bored, bored. <S> If you feel glad, 'glad'. <S> If you feel disheartened, 'disheartened'. <S> Noting all these acts of consciousness is called cittānupassanā. <S> Because we fail to note these acts of consciousness, we tend to identify them with a person or individual. <S> We tend to think that it is 'I' Who is imagining, thinking, planning, knowing (or perceiving). <S> We think that there is a person who from childhood onwards has been living and thinking. <S> Actually, no such person exists. <S> There are instead only these continuing and successive acts of consciousness. <S> That is why we have to note these acts of consciousness and know them for what they are. <S> That is why we have to note each and every act of consciousness as it arises. <S> When so noted, it tends to disappear. <S> We then go back to noting the rising and falling of the abdomen. <S> So just note "seeing...seeing..." with your mental images until they fade away then go back to the rising and falling. <A> The mental images seem much stronger, i.e. more noticeable, than the felt sensations of the meditation object. <S> If it's hard to direct the mind to attend to something, if it's easily seduced and distracted by anything other than the object you want to give attention to, this means samadhi is lacking. <S> This is what gives one the ability to develop a unified mind (one pointedness), resting it on an observed object without distractions; "applied and sustained thought". <S> So, it might come in hand to train samatha as well. <A> Is there a mind or mindfulness technique to make the feeling sensations more noticeable, thus improving concentration on the chosen meditation object? <S> Yes there is! <S> The point of vipassana is to come to see the impermanent, unsatisfying, and uncontrollable nature of all phenomenon, and here, my friend, you have it! <S> The goal is not to maintain concentration on one object of your choosing. <S> edit: I'm assuming you're practicing vipassana? <S> If this is the case, please edit and add the vipassana tag, as that would change the appropriate answer to the question <A> Mental factors has Sensations associated with them. <S> So any metal activity will have a Sensation. <S> You have Perceived association with each Sensation. <S> So one Sensation brings up associated memories or fantasies, which create more Sensation which continuously bring up more such thoughts. <S> This is how Metal Proliferation happens which is a Verbal Fabrication. <S> To remove the Verbal Fabrication you have to cut out Thinking and Pondering by with Sustained and Applied Effort to Direct Your Mind to the meditation object with the Intention, Continuous Reviewing to ensure your focus is on the object. <S> (Also see my answer https://buddhism.stackexchange.com/a/12342/295 for further details.)
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Being mindful of the rise and fall of the abdomen is what you do when other phenomena are not occurring. Being mindful of whatever arises, i.e. mental images, clearly noting their arising and ceasing, will strengthen your mindfulness and concentration.
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What is the relation between Pratītyasamutpāda and Four Noble truths? First two truths are relate to "samsara". But how 3rd and 4th truths relate to Pratītyasamutpāda? <Q> If we divide Pratītyasamutpāda to three existences it's much easier to explain. <S> (this can be explained for each moment as well) <S> First existence 1. <S> Ignorance 2. <S> Formations Second existence 3. <S> Consciousness 4. <S> Nāma-rūpa <S> 5. <S> The six senses <S> 6. <S> Touch 7. <S> Sensation 8. <S> Craving 9. <S> Clinging 10. <S> Becoming Third existence 11. <S> Birth 12. <S> Old age and death <S> If we take second existence as the current life, points 3, 4, 5, 6, and 7 (consciousness, nāma-rūpa, the six senses, touch and sensation) are another form or representation of the five aggregates which is same as suffering or the first noble truth . <S> If you crave for the sensations (nourished by ignorance) in this existence, then this will form your next life. <S> Although craving, clinging, becoming, ignorance and formations in this life <S> are all causes for the next life <S> , craving is the main culprit, hence craving becomes the second noble truth . <S> If craving is ceased in this very life, there won't be another existence,that means you've overcome the suffering, this can be achieved and has been achieved, hence this becomes the third noble truth . <S> To realise this, you have to follow the eightfold path , which is the fourth noble truth. <S> However, Pratītyasamutpāda doesn't straight away relate to the fourth noble truth as the other three here. <A> The teaching of Dependent Origination is part of what is known as the Middle Teaching (majjhena-dhammadesana). <S> It is taught as an impersonal, natural truth, a description of the nature of things as they are, avoiding the extreme theories or biased views that human beings are want to fall into as a result of their distorted perceptions of the world and their attachments and desires within it. <S> The cycle of Dependent Origination which describes the problem of human suffering comes in two limbs: the first limb, called the samudayavara (origination mode), is a description of the arising of suffering, corresponding with the second Noble Truth, the cause of suffering; the second limb, called the nirodhavara (cessation mode), is a description of the cessation of suffering, corresponding with the third Noble Truth. <S> http://www.dhammatalks.net/Books3/Payutto_Bhikkhu_Dependent_Origination.htm#C9 <A> The 3rd and 4th truths do not relate to Pratītyasamutpāda. <S> Instead, the relate to Pratītyanirodha. <S> In other words, the 3rd and 4th truths end/destroy Pratītyasamutpāda. <S> Pratītyasamutpāda is <S> the 2nd noble truth explained with more detail (quoted below). <S> When the Buddha gave the 1st sermon on the 4 noble truths, this was simply an introductory or beginners teaching & not the Dhamma in full. <S> Pratītyasamutpāda/Nirodha is a long version. <S> "And what is the noble truth of stress? <S> Birth is stressful, aging isstressful <S> , death is stressful; sorrow, lamentation, pain, distress, &despair are stressful; association with what is not loved isstressful, separation from what is loved is <S> stressful, not gettingwhat is wanted is stressful. <S> In short, the five clinging-aggregatesare stressful. <S> This is called the noble truth of stress. <S> "And what is the noble truth of the origination of stress? <S> "From ignorance as a requisite condition come fabrications. <S> Fromfabrications as a requisite condition comes consciousness. <S> Fromconsciousness as a requisite condition comes name-&-form. <S> Fromname-&-form as a requisite condition come the six sense media. <S> Fromthe six sense media as a requisite condition comes contact. <S> Fromcontact as a requisite condition comes feeling. <S> From feeling as arequisite condition comes craving. <S> From craving as a requisitecondition comes clinging. <S> From clinging as arequisite condition comes becoming. <S> From becoming as a requisitecondition comes birth. <S> From birth as a requisite condition, then oldage & death, sorrow, lamentation, pain, distress, & despair come intoplay. <S> Such is the origination of this entire mass of stress &suffering. <S> AN 3.61
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In summary, there is no difference between the 4 noble truths & Pratītyasamutpāda/Nirodha, apart from the 4 noble truth is a short version &
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Is it only a matter of time before expected feelings of "remorse or shame or guilt" surface during meditation? Approaching yr68, I have committed my share of unwholesome conduct over the years, the typical errors of middle-class youth and adulthood in this USofA. I've been practicing sitting meditation for close to two years, and am most comfortable with Theravada vipassana concepts and practices, though I have not taken lay Buddhist vows. I generally sit "with the breath" for one hour most every day, some days see two sessions. I have not yet realized "access concentration". I am perplexed that I never have feelings of remorse or shame or guilt over past deeds arise during sitting, and only rarely have I experienced strong feelings of gratitude or happiness. Might I assume that it is only a matter of time before "the stuff hits the fan" and I find myself overwhelmed with "remorse or shame or guilt" during sitting meditation? <Q> I'd suggest that no-one can predict what comes next for someone in meditation. <S> Perhaps there is 'stuff' that has yet to arise into consciousness, but if there is, there's no point trying to 'predict' what it is. <S> That would just be unhelpful speculation. <S> I'd say, if you stick with sensing what is in your physical experience in a kindly way, if there's something there, it'll make itself known. <S> In the meantime, just enjoy the practice :-) <A> Something might surface at some point in time. <S> Maybe in this life, maybe in the next or maybe in future lives. <S> Maybe something from earlier in this life will surface, maybe something from last life or maybe something from previous lives. <S> It's not really that important to speculate what comes up at what time since that <S> will only serve to take us out of the present momement. <S> Until one is enlightened then every moment is either a kamma-receiving-moment or a kamma-making-moment . <S> When receiving kamma it's like being dealt a fistful of cards. <S> Now it's up to oneself to play that hand of cards in the most skillful and beneficial way. <S> Here we have the noble eightfold path to guide us. <S> Don't worry too much about what comes up or if anything comes up. <S> Just keep practicing so that you are fit for fight when/if something comes up. <S> No matter what arises, you treat it the same. <S> Nothing is more or less important than something else. <S> Everything is of equal importance. <A> Now is the time to take lay Buddhist wows. <S> Try to keep them. <S> If you can, your "concentration" will develop gradually. <S> If you success to keep them, then try to take advance steps. <S> The order is as follows,FAITH (Saddhā) <S> GIVING (Dāna) <S> VIRTUE (Sīla) <S> MIND (Bhāvanā) <S> WISDOM (Paññā)refer House Holder Buddhism .
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One important thing in Vipassana meditation is to treat all phenomena equally.
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How does craving (taṇhā) relate to neutral feelings? How does craving (taṇhā) manifest with respect to neutral feelings? In Dependent Origination (or dependent co-arising, however you'd like to call it), it is said that Craving (taṇhā) follows on the heels of Feeling (vedanā). Feeling, in general, is of 3 main types: pleasant, unpleasant, neutral. I do see how craving/aversion manifests with respect to both pleasant and unpleasant feeling. But how does it relate to neutral feeling? How is it that I either lust after or try to avoid something that is truly neutral? <Q> Taṇhā doesn't automatically have to relate to neutral feelings. <S> Remember, the twelve links of dependent origination are talking about nessisary causation, not sufficient causation, so when the Buddha says [W]ith feeling as condition, craving [comes to be] <S> the meaning is that feeling is necessary for craving to arise, and without feeling, craving can never arise. <S> But it does not mean that if there is feeling, craving will always arise. <A> The Vedanās and the underlying tendencies that arise are described in the Pahana Sutta (SN 36.3) like this: <S> In the case of pleasant feelings, O monks, the underlying tendency to lust should be given up; in the case of painful feelings, the underlying tendency to resistance (aversion) should be given up; in the case of neither-painful-nor-pleasant feelings, the underlying tendency to ignorance should be given up. <S> Pahana Sutta: <S> Giving Up Neutral feeling can give rise to boredom, restlessness and confusion which are clearly obstacles to insight and equanimity. <A> Neutral feeling can be course in two ways. <S> for normally it course to ignorance (creates Ego). <S> for Buddhas(pure minds) it is not course to ignorance . <S> For eg. <S> Normal person feels Neutral feeling as i feel.(something). <S> but for Buddhas its only feeling.
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There is more subtlety to the mind's relationship to feelings than only craving or aversion.
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Is a Ghatika an ideal minimum meditation duration? I've been reading books written by, or associated with Alan Wallace, that describe a period of time that is new to me - Ghatika (24 minute period). A session of twenty-four minutes is a good starting interval; for most people, it is neither too short nor too long ... and this is the session duration that the eighth-century Indian Buddhist contemplative Kamalashila recommended for begining meditators. (Minding Closely: The Four Applications of Mindfulness By B. Alan Wallace p.33) Wallace goes on to claim that in the Vajrayana tradition a Ghatika is also considered an ideal meditation time because it is the time it takes for the subtle energies to do a full body circuit. Longer duration sits will of course be multiples of a Ghatika. Some poking around on the internet reveals it is a Vedic measure of time - Vedic calculations of time and creation and was measured using a Ghatika Yantra, an ancient Indian water clock . I can find no reference to meditation apart from Alan Wallace references. Can anyone else perhaps shed more light on this? <Q> You find references in: Tsongkhapa's Middle-Length Lam Rim Kamalshila's Stages of Meditation <S> The Abhidharma . <S> Je Tsongkhapa. <S> Middle-Length Lam Rim: <S> Indicating the length of sessions <S> Is there an established length of meditation sessions, specified in terms of “The mind is tied to the object and placed for just this long?” <S> The major texts such as Śrāvaka <S> Levels do not seem to clearly uphold an established length. <S> However, in Stages of Meditation III <S> it says: Like that, gradually, you should sit for twenty-four minutes, one and a half hours, three hours, or as long as you can. <S> Apparently this was set forth in the context of the established length of meditation sessions for special insight meditation after calm abiding has already been accomplished, but in the context of initially practicing calm abiding it is evidently similar. <S> In the Lam Rim bring ba, Philip Quarcoo's footnotes specify: <S> Twenty-four minutes is one chu tshod , a unit based on traditional Indian time measurement and used in the Abhidharma. <S> It is equivalent to one out of 60 parts of a day One and a half hours, in Tibetan thun phyed , literally “half a night watch.” <S> Three hours, in Tibetan thun gcig , literally “one night watch”—common measure for a full meditation session. <A> I don't think I would claim that 24-minute increments are 'ideal', but they've worked in my experience. <S> Perhaps this is simply because I feel tremendous confidence and respect toward Alan Wallace, and am used to working with 24-minute increments in following his instructions. <S> I encourage you to experiment (perhaps taking the gathika as a working hypothesis) and find out what works for your mindstream in light of your aspirations and the specific forms of meditation you wish to pursue. <S> There are many variables to explore! <S> Finally, here's some interesting food for thought, which I think highlights how the appropriate length of a meditation period corresponds to the condition of one's mind, and requires introspective assessment of one's own meditative experience. <S> Padmasambhava has been quoted as saying: It is better to persevere with meditation at short intervals, than to meditate for a long period of time without any results. <S> Khenchen Thrangu Rinpoche explains in the context of teaching shamatha: <S> When one meditates, do it for a short time; but do it again and again and again. <S> The whole point is to develop a habit of meditation. <S> If one meditates at first for too long, the mind just becomes more and more agitated and difficult to control. <S> So meditate again and again until the habit of meditation grows stronger. <A> Most teachers I have heard and read seems to think a Ghatika is ideal. <S> Then a little break and back to it. <S> At least unless you are advanced. <S> But it should also be noticed that AW says it's vitally important to stay fresh while meditating. <S> And be inspired, so that you want to go back to the cushion again. <S> Here is a nice schedule based on Ghatikas . <A> You will find the history of Ghatika here: https://en.wikisource.org/wiki/1911_Encyclop%C3%A6dia_Britannica/Hindu_Chronology
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If one meditates for a short time and renews the session many times, then each time the mind will be fresh and clear and able to settle down more easily.
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Is Yogacara Buddhism still practiced today? Is Yogacara Buddhism practiced today or is it an entirely dead school of Buddhist thought. If it is no longer in existence did it have any influence in Buddhist schools that are around today? For instance do any schools or traditions have a notion of storehouse consciousness or have a strain of mind only or even idealist type philosophy in their teachings? <Q> Yogacara as a distinct institutional school of Buddhism is almost totally extinct. <S> There are two temples of the Hosso sect (which is the only remaining sect of Buddhism that calls itself Yogacara) of Buddhism in Japan ( Kōfuku-ji and Yakushi-ji ) <S> but that's really about it. <S> However, Yogacara as a distinct theoretical school has been preserved both in East Asia and also in Tibet. <S> Within China, many Yogacara texts translated by Xuanzang are still read, and are incorporated into Chinese Zen. <S> Within Tibet, Yogacara has been preserved as part of the teachings on the different Tenet systems. <S> Usually Yogacara is classified as being just below Madhyamaka in terms of the profundity of the view, so relatively few people accept all of its doctrines as the highest teaching, but it was very influential in a lot of meditational teachings in Mahamudra, some of the general terminology, and many in the Nyingma school combine Yogacara and Madhyamaka, using Madhyamaka as the perfect model for describing ultimate truth (i.e. emptiness) and using Yogacara as a model for describing conventional truth as all things appearing from the storehouse consciousness as a result of karma. <S> Also, in Tibet there is a tradition of Madhyamaka called Shentong which takes the teachings of Buddha nature as definitive, and a large amount of their vocabulary is derived from Yogacara. <S> Some have criticised Shentong for bending certain Yogacara doctrines to make them fit, but it is a very popular interpretation within the Kagyu and Nyingma schools. <A> Zen does. <S> In fact, it's hugely important. <S> Hakuin's Precious Mirror Cave (the title alone of which refers to alaya) mentions it at length; it also comes up in his verses of the Ten Kings. <S> I wouldn't view Yogacara as a school like Shingon or Nichren is a school/tradition. <S> Yogacara is more of a permeating idea. <A> Thich Nhat Hanh uses concepts and teachings from the yogacara school and has written about it. <S> The Book is called "Understanding Our Mind. <S> " There is also "Living Yogacara" by Shun'ei Tagawa from the Hosso School in Japan which is very insightful as well. <A> See Traleg Rinpoche: <S> "The influence of Yogacara on Mahamudra" (KTD Publications) <S> "Mind at Ease: Self-liberation through Mahamudra Meditation" (Shambhala Publications) <S> The former is for in-depth scholarly treatment, the latter book has less in-depth info for contextualization of the view in Mahamudra as influenced by Yogacara.
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In brief, there aren't any Buddhist sects around nowadays that explicitly say "We are the Yogacara school" but the Yogacara teachings are still very much alive as a set of doctrines passed down.
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Are Buddhists happier than average? Has anyone ever tried to measure happiness of Buddhist practitioners and compare it in a scientific or analytically way to other religious groups or the population as a whole? If there are studies what were the results and are the measurements reliable or meaningful in any way? I appreciate that the notion of happiness is an incredibly slippy notion but people do crop up from time to time who talk about happiness as a (sort of) scientific study and try to compare different locations and so forth e.g. this study indicates that Panama is the happiest country on earth. I'm not claiming that this is a great or accurate study but it's just an example of this kind of thing. Also perhaps a better word might be well-being rather than happiness but I'm not sure that does much to tighten the definition. <Q> So far, poverty is a drag on that metric: <S> Bhutan Happiness Index: <S> Buddhist Country Fails On Its 'Gross National Happiness' Other economists have thought about happiness and how Buddhism might figure in to it, ref. Happiness and economics: <S> aBuddhist perspective (too much material to summarize quickly). <A> This article describes a study from 2001, involving monks with EEGs and functional MRIs. <S> INDEPTH: MEDITATION The Pursuit of Happiness CBC News Online | April 23, 2004 <S> His prize subjects – and collaborators – are the Dalai Lama's lamas, the monks. <S> "The monks, we believe, are the Olympic athletes of certain kinds of mental training," Davidson says. <S> "These are individuals who have spent years in practice. <S> To recruit individuals who have undergone more than 10,000 hours of training of their mind is not an easy task and there aren't that many of these individuals on the planet." <S> The latter part of the article describes meditation's also being useful to non-Buddhists. <A> On the point of happiness as a 'slippery notion', I think there's a very helpful distinction to make between hedonic and eudaemonic happiness. <S> Roughly speaking <S> (and this is just my take - I welcome refinements or corrections): through the first 2 noble truths, a Buddhist practitioner stops seeking ultimate refuge in hedonic happiness, turning away from the sorrow and disappointment that inevitably follow from putting all of one's eggs in this basket; and through the 3rd and 4th noble truths a practitioner begins to perfect his or her eudaemonic happiness. <S> As to how successful Buddhist practitioners are in this endeavor as a whole... honestly, it's a fascinating question but I have no idea how to answer it empirically on a large scale. <S> For myself and the practitioners I've met, simply turning toward eudaemonic happiness has been a profound and lasting source of joy - a path good in the beginning, good in the middle, and good at the end. <A> Many Buddhist countries have political instability, poverty, various public health problems, and much of the population aren't full blown practitioners of the teachings, but are mostly nominal Buddhists who might occasionally participate in a festival or ceremonies, but don't know much about the teachings and how to practice them. <S> To draw scientific conclusions you would need to be able to compare groups of people who are similarly situated in things except for practicing Buddhists and everyone else, and that would be very hard. <A> Buddhism is not about happiness. <S> Its about letting go.
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Bhutan is a Buddhist country famous for its Gross National Happiness metric. You need to be careful with how you use statistics to demonstrate things because there can be a lot of confounding variables.
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Is stream entry in 20 or 30 years of practice realistic? The founder of the Triratna Buddhist Community, Sangharaskshita, stated that he thinks stream entry is realistic after twenty or thirty years In fact, it would be surprising if, after 20 or 30 years of life in the Order, you were not a Stream Entrant. It would seem to be very surprising, if you have done all the other things - maybe you have founded Centres and written books and given so many lectures and gone on so many retreats, that you were not a Stream Entrant: why not? It's obviously a very bold statement. Does anyone else give that kind of timescale for stream entry or do any modern traditions give any kind of timescale at all. Or is Sangharaskshita a complete outlier with this kind of estimation. Note : Tiratna is my Sangha which I think is right to acknowledge in the question. That said it doesn't stop me finding some of Sangharaskshita's statements bold or even controversial and I'm always interested on outside perspectives on his statements. <Q> Some beings might have done extensive and concentrated practice in past lives allowing them to reach stream entry quickly in this life or future lives. <S> Other beings might not have accumulated that kind of practice. <S> All beings have different kamma. <S> It can also build expectations to the practice which can hinder ones progress. <S> One might not solve all problems in this life or the next one but by practicing diligently one is altering ones habits towards goodness and these habits is what eventually leads us to enlightenment. <S> If one does good things and practice diligently then the mind is inclined towards Nibbana. <S> This means that when one is on the path it will eventually lead to liberation. <S> Don't worry too much about when it's going to happen. <A> I think one would find it nearly impossible not to gain stream entry if they've been observing their emotions and reality for two or more decades. <S> I'm even inclined to take the Buddha's estimate of 7 days and nights to a maximum of 7 years to gain arhatship on face value. <S> I don't think it's that difficult, most people spend 15 years studying hard to become a surgeon. <S> We live in times of prosperity where people can afford to take that kind of time to better themselves that would have been impossible 2600 years ago without making huge sacrifices. <S> Sure there are more distractions today, but if someone put in similar effort, arhatship should be possible. <S> Modern society largely lacks appreciation for the goals of arhatship and that is the primary impediment. <S> Having said that, please see AN 3.91: Accayika Sutta — Urgent {A i 239; Thai 3.93} [Thanissaro] . <S> Just as a farmer can't predict when the fruit will ripen, so we can't predict when Awakening will occur. <S> So just keep your practice strong; the rest will take care of itself. <S> One maybe tempted to ask where are these numerous stream entrants or arhats if the western buddhist order practice leads to stream entry. <S> Speaking from the ultimate view, aspiring or even positing that there is a stream entrant or arhat after the event is Sakkāya diṭṭhi or personality view. <S> I like the the Zen terminology in this matter for its lack of confusion. <S> There is only satori or kensho, but no person who is satoried . <S> I don't know why the Pali/Theravada terms are laden with the personality view, of a walking talking stream entrant / arhat as an individual. <S> I think it is an exercise in futility if one sets forth to find and interview an arhat. <S> One might have better success sitting down and resolving to attain arhatship. <S> Dharma Talk by Ajahn Sumedho - Freedom can be Experienced but not Attained <A> There are a number of Thera- and Therī-gāthā poems which feature men and women with many years experience and no realisation. <S> Anon (Thī 67-71) begins: <S> paṇṇavīsativassāni, yato pabbajitā ahaṃ. <S> nāccharāsaṅghātamattampi, cittassūpasamajjhagaṃ . <S> 25 rainy season since I went forth and, Peace of mind has eluded me, even for a finger snap. <S> Also Sāmā (Thī 39-41) and so on. <A> I kinda agree, 20 years should be enough if you are serious. <S> The problem is, not many people are that serious, so it takes them longer. <A> I think in that case the biggest obstacle would be making sure that they are properly developing the quality of Vipassana in their meditation along side Samatha. <S> If they can do that, then I think 20 or 30 years is quite realistic. <A> If you have enough belief in Dhamma and your meditation teacher, purified Sila(at least five precepts), relentless effort for insight meditation, you will surely get sustainable concentration to achieve stream-entry level wisdom in seven days . <S> It was in the past, so is the same nowadays. <S> It is the TRUTH. <A> The Pali scriptures <S> report stream-entry occurs at the very moment that Right Understanding is perfected & applied (e.g. the stream entry of the monk Kondanna in SN 56.11 & the stream entry of the householder Upali in MN 56). <S> MN 10 states full enlightenment can happen in 7 days therefore stream-entry obviously sooner. <S> Should any person practice these four foundations of mindfulness in this manner for a week, then one of these two fruits may be expected by him: highest knowledge here and now, or if some remainder of clinging is yet present, the state of non-returning. <S> MN 10 <A> According to Mahayana Gelug school of Tibetan Buddhism stream entry occurs with the first Bhumi or the Path of Seeing and is thus the demarcation between ordinary beings and Arya beings. <S> I think this is an exceedingly rare realization in modern day and probably you could count on two hands the number of humans who have achieved this who are currently alive. <S> Of course, I'm just an ordinary being <S> so I really have no idea. <S> I could be completely surrounded by Arya beings and not even know it :) <A> To say after so and so years you will earn stream entry is utter nonsense. <S> You can advance spiritually in a second the same way a single momentous decision can transform your life in a second. <S> The truth is nobody knows squat about what stage you are at spiritually. <S> In the time of the Buddha, deciples were achieving full enlightenment in a matter of weeks.
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It might be dangerous to put a timescale on the achievement of stream entry since it takes one out of the present moment and into the future. It can be difficult to give an exact timescale since there are different factors involved in the practice, for each being. Since enlightenment is the loss of personality or realization of anatta, there can be no personage who is enlightened. That sounds very reasonable provided of course that the practitioner is keeping the 5 precepts, meditate a good amount each day, have studied enough to abandon wrong views, and are very consistent in their practice.
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Why are "Fear and Shame" listed among the beautiful cetasikas? I was wondering how the mental factors of Fear and Shame should be understood. Normally I would understand them both as being unwholesome but I guess in Abhidhamma-perspective they have a different meaning. How should they be understood according to the Abhidhamma? They are both listed as belonging to the group of Beautiful or Moral cetasikas. <Q> It's a translation issue. <S> The Pali terms are Hiri and Ottappa, and they are hard to translate into English because they have no one word equivalents. <S> Hiri refers to the feeling of not wanting to do a bad deed because you know the deed itself is bad, and Ottappa refers to the feeling of not wanting to do an evil deed because you know that the consequences of it are bad. <S> They definately do not mean what is normally meant by the English words fear and shame. <S> Many suttas speak of fear as unwholesome, and shame in the sense of remorse is mentioned as unwholesome in other Buddhist writings. <S> For this reason the translator Ajahn Thanissaro prefers to translate these terms as conscience and concern. <S> The Ven. <S> Bhikkhu Bodhi wrote a very good article on these two terms called The Guardians of the World. <S> Here's a very good excerpt: <S> While moral shame and fear of wrongdoing are united in the common task of protecting the mind from moral defilement, they differ in their individual characteristics and modes of operation. <S> Ottappa, fear of wrongdoing, has an external orientation. <S> It is the voice of conscience that warns us of the dire consequences of moral transgression: blame and punishment by others, the painful kammic results of evil deeds, the impediment to our desire for liberation from suffering. <S> Acariya Buddhaghosa illustrates the difference between the two with the simile of an iron rod smeared with excrement at one end and heated to a glow at the other end: hiri is like one's disgust at grabbing the rod in the place where it is smeared with excrement, ottappa is like one's fear of grabbing it in the place where it is red hot. <S> http://www.accesstoinsight.org/lib/authors/bodhi/bps-essay_23.html <A> Fear and shame I believe are referring to the words hiri and ottappa. <S> Hiri-ottappa is not fear and shame in the ordinary sense of these words but it refers to something like the self-correcting concern that a stream enterer has even for making minor transgressions that could hinder progress towards Nibbana. <S> This concern comes through understanding that these actions really are unskillful and having seen a glimpse of Nibbana and having unshakable confidence in the Buddha makes this individual shameful of committing even minor acts that are unskillful. <S> Similar to how a minor blemish on an otherwise dirty piece of cloth doesn't really make a difference, a stream enterer on the other hand sees his/her weaknesses as a blemish on a pure white cloth that needs to be erased. <S> Hiri-otappa is one of the reasons why a stream enterer is on a path of continual improvement that inevitably leads to Nibbana. <A> In addition to the answers above it might help to reflect on the opposites of Hiri and Ottappa ( Ahirika and Anottappa ). <S> Just as Hiri and Ottappa arise in all wholesome mental states, <S> Ahirika and Anottappa arise in all unwholesome states of mind. <S> Ahirika (shamelessness / immodesty) has a characteristic of “no disgust over misconduct”, a function of “doing evil without shame”, a manifestation of “not shrinking away from evil” and a proximate cause of “lack of respect for self”. <S> Just as a pig is not ashamed to roll in sewage, the mind is not disgusted with unwholesome actions, speech or thought. <S> The Buddha said to his son, “Of anyone for whom there is no shame at intentional lying; of him I say that there is no evil he cannot do. <S> ‘I will not speak a lie, even for fun’ – this is how you must train yourself”. <S> In other words, there is no room for “white lies”. <S> To check if there is Shamelessness in the mind, ask yourself, “Is this the kind of Mental State that could arise in an Arahat?” or ask yourself, “Would I be proud if my thought were reported as a headline in tomorrow’s newspaper?” <S> Anottappa (recklessness / lack of moral dread) has a characteristic of “no dread over misconduct”, a function of “doing evil without dread”, a manifestation of “not shrinking away from evil” and a proximate cause of “lack of respect for others”. <S> Just as a moth gets attracted by fire and is burned, Recklessness is unaware of consequences, gets attracted by the unwholesome and plunges into the danger zone. <S> To check if there is Recklessness in the mind, ask yourself, “Is this Mental State going to be the wind under my wings to lift me up, or the weight around my neck to drag me down?” or ask yourself, “What kind of kamma is this Mental State creating?”
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Hiri, the sense of shame, has an internal reference; it is rooted in self-respect and induces us to shrink from wrongdoing out of a feeling of personal honor.
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What is the historical origin of Vajrapani? I've always found the imagery of Vajrapani (a wrathful Bodhisattva) very evocative. I'm reading a little bit about him and how his form is to do with energy and power in service of the Dharma so he is of course a positive figure. But I'm just wondering if anyone knows about the history of this figure and wrathful deities like him. Is he from the Tibetan culture and does he predate Buddhism coming into that country. Also is he a deity that perhaps had negative connotations (a demon perhaps) that Buddhism has co-opted? <Q> Longchen Rabjam's Precious Treasury of Philosophical Systems (tr. <S> Richard Barron) says: <S> A footnote fills this out: <S> In the sutra teachings, ''the lords of the three families" -- Manjushri, Avalokiteshvara, and Vajrapani -- are among the eight great bodhisattvas in the retinue of every nirmanakaya buddha such as Shakyamuni. <S> In the ... context ... of the Vajrayana teachings, they are emanations who are not separate from the expounder of the tantras, whether Buddha Shakyamuni or the primordial buddha (usually referred to as Samantabhadra or Vajradhara, who expounded tantras considered to predate the historical Buddha). <S> In the tantras, these emanations are part of the naturally manifest retinue that appears in the sambhogakaya realm of Akanishtha. <S> In the sutras, these bodhisattvas are peaceful manifestations; in the Vajrayana, the emanations may appear in either peaceful or wrathful forms. <S> So, no negative connotations I'd say! <S> I know Vajrapani appeared in Sanskrit first because he's mentioned in Ch. <S> 10 of 'Way of the Bodhisattvas,' by the 8th century Indian buddhist monk Shantideva. <S> Wiki mentions the earlier sutra that may have been Shantideva's reference (see link in comment). <A> David Lewis is correct that Vajrapani is mentioned in the Pali Canon. <S> It's hard to tell though, because his name is just translated rather than being left alone. <S> He is mentioned in DN 3, the Ambaṭṭha Sutta. <S> The relavent passage is: <S> Now at that time the spirit who bears the thunderbolt stood over above Ambaṭṭha in the sky with a mighty mass of iron, <S> all fiery, dazzling, and aglow, with the intention, if he did not answer, there and then to split his head in pieces. <S> And the Blessed One perceived the spirit bearing the thunderbolt, and so did Ambaṭṭha the Brahman. <S> And Ambaṭṭha on becoming aware of it, terrified, startled, and agitated, seeking safety and protection and help from the Blessed One, crouched down beside him in awe, and said: ‘What was it the Blessed One said? <S> Say it once again!’ <S> https://suttacentral.net/en/dn3 <S> If we look in the Pali this paragraph goes: <S> Tena kho pana samayena <S> vajirapāṇī <S> yakkho mahantaṃ ayokūṭaṃ ādāya ādittaṃ sampajjalitaṃ sajotibhūtaṃ ambaṭṭhassa māṇavassa upari vehāsaṃ ṭhito hoti: “sacāyaṃ ambaṭṭho māṇavo bhagavatā yāvatatiyakaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākarissati, etthevassa sattadhā muddhaṃ <S> phālessāmī”ti. <S> Taṃ kho pana <S> vajirapāṇiṃ <S> yakkhaṃ bhagavā <S> ceva passati ambaṭṭho <S> ca māṇavo. <S> https://suttacentral.net/pi/dn3 <S> It is spelled vajirapāṇī just because in Pali you aren't allowed to have an r immediately after a j at the end of a syllable, so an I is added to make it easier to pronounce. <S> The meaning is the same, and it means one who bears the Vajra (thunderbolt) <A> One source in which the history of Vajrapāṇi is discussed is the book Indo-Tibetan Buddhism by Snellgrove. <S> He traces him to the Pāḷi figure Vajirapāṇi, and tries to show how we developed. <S> Another useful source for Vajrapāni and wrathful deities generally, is the book Ruthless Compassion by Rob Linrothe, which focusses on changes in Indian art over time. <S> There's a long gap in the story from Pāḷi to Tantra. <S> It took many centuries for the worship of bodhisatvas to develop (ca. <S> 4-5th centuries <S> CE) and more centuries again for images of them to start appearing.
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Traditionally, Manjushri is renowned for having compiled the tantras of enlightened form, Avalokiteshvara the tantras of enlightened speech, and Vajrapani the tantras of enlightened mind, qualities, and activity.
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Vajra Posture vs Lotus Posture -- the same or male vs female? I always thought that "Vajra Posture" and "Lotus Posture" were simply two names for the same thing. But recently somebody told me that Vajra Posture is for males and Lotus Posture for females, though without explaining any physical difference. Searching turns up mostly interchangeable usage, and a few instances that confirm the male/female difference, though without explanation -- for example https://goo.gl/fxIi2Y and https://goo.gl/U0KKb1 Anybody know the story? Is there a male vs female difference? If so, is it the same physical posture, differing only in the gender of the practitioner, or is there an actual physical difference? Does it vary by tradition? (I suspect the difference is mainly found in the Tibetan / Vajrayana tradition, where the vajra symbolizes a male genital organ and the lotus a female organ.) Addendum 8/30/2015. I wonder if what's called "half lotus position" in yoga is lotus position in Buddhism. In other words, in Buddhism vajra position is both feet up on opposite thighs, lotus position is just one foot up with the other on the mat. Evidence for this comes from this web site -- http://www.himalayanart.org/pages/glossary.cfm -- which is associated with the Rubin Museum ( http://rubinmuseum.org/ ) -- this entry: Asana (Skt.): seated or standing postures of which there are a variety of prescribed forms arising from iconographic descriptions found in religious texts. The names of the postures differ between religious traditions. For example the lotus posture in Hatha Yoga is called vajra posture in Buddhism. The half yoga posture in Hatha Yoga is called the lotus posture in Buddhism. A problem here is that the term "half yoga posture" is not a standard yoga term (according to a web search). But perhaps they meant "half lotus". Here, by the way, is a site showing both, using the names from yoga: lotus and half-lotus -- http://www.wildmind.org/posture/lotus . If my conjecture is correct, these are what's known in Buddhsim as vajra and lotus position respectively. Even if this is correct, however, it does not address the gender connection. Maybe that is just a Vajrayana (Tantric) convention -- male figures use the vajra position and female figures the lotus position. But even if so, I'm sure there is a story behind it. <Q> There is both no gender difference in the Lotus Posture and Vajra Posture or any other difference whatsoever as far as I'm aware. <S> There is, however, a gender difference in the Sattva Posture which is often recommended in Tibetan traditions if full lotus is not possible. <S> This is maybe where the misunderstanding may have started? <S> In the ' The Tibetan Yoga of Breath: Breathing Practices for Healing the Body and Cultivating Wisdom ': <S> Sattva posture is done differently for males and females, but both can begin by sitting cross-legged on the floor. <S> Elevating the hips so that they rest above the knees makes the posture easier to hold, so we need to sit on a pillow or cushion. <S> For females it is the opposite: the left leg rests in the front and the right leg is tucked, with the right foot resting on the inner left thigh. <S> This posture is similar to a half lotus posture, except that one leg rests in front of the body for balance. <A> Hope you are well. <S> I am a Tibetan Buddhism student and a ashtanga yoga practitioner. <S> I have been reaching from the answer to this for a while. <S> In ashtanga yoga, the full lotus posture or Padmasana is always with right leg first, and my teachers in India recommends this because of energy channels stimulation. <S> In tantra traditions (like Tibetan Buddhism), the left leg is always first, and it is called vajra posture ( with the seven point of Vairochana describing this posture); my teacher in India will hit you literally if you put your left leg first as it is considered left handed practises, more exoteric and less God oriented. <S> I cannot find anything else about the differences. <S> I hope this helps Regareds,J <A> I am wondering about this , too. <S> There is a Vajrasana in Indian Yoga, similar to the Heroic posture, or Seiza and a Virasana which is similar to the Vajrasana in Indian Buddhism.this is a very dynamic posture, that many children around the world use during play. <S> Similar to sitting on one's heels, with some slight differences. <S> I know the "Vajrasana" in tibetan buddhism says the male usually puts the left leg first and the right on top, and the women do the opposite, but I did no research on this. <S> I don't like the way the Tibetan use this term. <S> I think they like to equate the Padmasana, which is often associated with the control of the passions, as with the "Vajra" vehicle.
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These are interchangeable terms for the same posture - the former has its root in Hatha Yoga and latter in Tibetan Vajrayana. For males, the left leg is tucked in closer to the body and the left foot placed on the inner right thigh, while the right leg rests in the front.
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Is one intention better than the other? Intention that is good will have a good result and bring happiness, bad intention will have a bad result and suffering as a result. But many things have been experienced in life, one thing can be experienced many times in different situation, condition and time. These all together with one's habit will give rise to different kind of intentions only for one action. The first intention will be followed by the second or maybe the third. Normally intention that first comes up is closely related to someone character/behavior, realizing this he corrects his mistake. Along with this correction, there will be another intention over two previous intentions. In that case, is one intention better than the other? <Q> Each intention is it's own Karma. <S> In other words, if it's defiled by greed, hatred and ignorance . <A> I'm not a teacher but let me share. <S> I think I can not disagree with " O monk, it's intention what I call kamma, intending, one does action through body, speech and mind." <S> Action is kamma according to theory of kamma of other religion or belief. <S> But in Buddhism, particularly Theravada Buddhism, kamma is intentional action. <S> We do many actions during the day but not all actions are kamma. <S> We have and can make a choice. <S> If unintentional bad thought is kamma then it'll be the same as predestined fate. <S> You can drive a car with the intention going to work but at the same you may also have many unintentional actions. <S> Insects that you kill unintentionally while driving, the death of those insects are not your responsibility. <S> Hope this helps. <A> Building on B1100, unintentional bad thoughts arise as a result of previously having had bad thoughts or committing bad actions, they do sow seeds of further bad thoughts, however, each bad thought which is discarded weakens the karma so that it is possible to slowly diminish the frequency of such thoughts until they don't occur. <S> This is the idea of conditioned choices, i.e that we are conditioned by karma to make the same mistakes but it is possible to tame the karma. <S> More determinism discussed here . <S> If the intention has changed but the action remains the same, assuming that the new intention is good and the old is bad, then yes even though they have the same action, the good intention will yield better results for you because your frame of mind is purer so everything that happens will be seen with that same purity. <S> The results for others may even be better, because your mental state might influence them. <A> Theravada Buddhists say that a violation of the first precepts involves five factors. <S> First, there is a living being. <S> Second, there is the perception that the being is a living being. <S> Third, there is the volition thought of killing. <S> Fourth, the killing is carried out. <S> Fifth, the being dies. <S> To be a Kamma all five factors must present. <S> So intention alone cannot produces kamma.
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Whether one intention is better than the other depends on the purity of the intention.
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Can karma operate at the level of groups i.e. collectively? In the book the Land of No Buddha the author interviews a Tibetan lama in which he talks about collective karma - to quote All groups have karma that is more than just the collection of the karma of the individuals of the group. For example a group can decide collectively to start a war. (pp 76 of above book) This is the first and only time I have heard of collective karma. Is this a concept purely within Tibetan Buddhism? Is it wider than that or is it perhaps just this lama's understanding and it not really a concept in Buddhism generally? If it is a genuine concept then can someone give some more details and perhaps how it fits in with karma at an individual level? <Q> Yes, of course, there can be group karma. <S> To begin with, individual karma is only a useful approximation. <S> Because of anatta , what we conventionally call individual is merely an assembly point of contributing factors. <S> It is these factors that are referred to as karma. <S> They don't belong to anyone, really. <S> As per the Hierarchy Theory , useful notions of groups can be arbitrarily designated at any level of observation. <S> Individual being, family, social group, country etc. <S> -- all of these are abstractions. <S> Some of the karmic patterns make better sense when looked from far away, in which case it may be helpful to attribute them to a group. <A> Karma as we find it in the suttas is hardly unified, but generally speaking it is purely a matter of individual practice. <S> But the theories of karma in the suttas don't seem to have survived in practice - every sect of Buddhism mucked about with the theories of the Pāḷi Canon because they are internally inconsistent. <S> In my first published article, Suicide as a Response to Suffering , on suicide in the Pāḷi Canon, I noted the example (SN 54.9) of the dozens of monks who committed mass suicide after being taught the meditation on the foulness of the body and the decomposition of the corpse by the Buddha. <S> Now on face value this is a tragic mistake on the Buddha's part, and the tradition seems to have felt that it needed explaining. <S> Buddhaghosa's commentary explains it with a story about the monks concerned being connected by a common fate. <S> They had all lived together as hunters in the past. <S> See Bodhi's Saṃyutta Nikāya translation, The Connected Discourses , p.1951, note 301. <S> In this story the Buddha implausibly knows that the monks are going to commit suicide and can do nothing except relieve their attachment to their bodies, so that suicide is easier. <S> This is all wildly implausible, but presumably Buddhaghosa felt it was better than admitting the Buddha had made a gigantic mistake. <S> "Collective karma" used to be a favourite subject for arguments amongst Buddhists in the early forms of internet social networking such as Newsgroups and Listservs. <S> I never found such discussions very helpful. <S> Prof Richard Hayes (aka Dharmacārī Dayāmati) wrote a talk about it for his visiting professorship in Leiden in 2009. <S> Is there such a thing as collective karma ? <S> Here he covers the ground pretty well, though he leaves the question of whether the idea has any real value open. <S> Personally I don't see much value in it. <A> This is probably too long to post as a comment, but isn't totally an answer either, in any case it's something of a reference to this. <S> This summary is in reference to the commentary of the Dhammapada verses 21-23 : <S> There was some king in the Buddha's time ( I don't remember which), whom had two Queen consorts. <S> One of them was virtuous, the other evil and scheming. <S> The virtuous one had a hand maiden who would buy flowers for her Queen every day, but stole from her in doing so. <S> The hand maiden would take the money the queen gave her for flowers, keep half the money, and return to the Queen only half as many flowers and she had ought to, the Queen not knowing any better. <S> Until one day, this hand maiden heard the Buddha teach, attained stream entry, and then returned to the Queen, confessing her transgression. <S> The Queen was not mad, but impressed that the Buddha's teaching was this profound. <S> Fast forwarding, Ananda ends up coming to the palace to teach the Queen and her attendants, the evil Queen wanting to get rid of the good queen, as the evil queen had qualms with the Buddha due to a past misgiving, but was unable to get at him, plots against the good queen. <S> The evil queen ends up burning the good queen and her attendants alive in a bed chamber, although while they are burning to death they are able to be mindful and attain the path. <S> It is explained in the sutta that the queen and her attendants suffered this kamma because of a misdeed they all committed in a past life. <S> They had started a fire in a field where a Pacceka Buddha was in a deep state of meditation. <S> Because of this deep state of meditation, he was unharmed. <S> But they not being aware of this, thinking he was burnt and dead, built another fire around his body to fully dispose of the evidence, and left him. <S> The Pacceka Buddha was fine, but the weight of this action followed them all into this life, all of them suffering the same fate.
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The concept of collective karma also crops up in the Pāḷi commentarial tradition, though it is not called that.
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Purpose of scattered thing or food under tree? We often see things scattered under the main tree in the Buddhist Theravada temple yard. There is also fresh fruit cut open. It seems they are put under the tree deliberately and regularly. Does anyone know what is the purpose of this? <Q> The fruit etc is probably offerings to the spirit that lives in the tree. <S> Worship of tree spirits (or dryads) is widespread through South and South-East Asia, and a very common element of traditional Buddhism. <S> In Thailand such spirits are known as Nang Mai. <S> A Buddhist Tree Shrine, Thailand. <S> Tree spirits (Pāḷi rukkhadevatā ) can be found in the Cūḷadhammasamādāna Sutta (MN 45; p.406 in the Ñānamoḷi and Bodhi translation). <S> Tree spirits along with other nature spirits are also found in the Gilānadassana Sutta (SN 41.10). <S> They are also found in a number of Jātaka tales. <S> According to Bhante Dhammika, in his essay Trees in the Buddhist Scriptures , it was common practice to make offerings to such tree spirits: <S> Other trees were worshipped and given offerings because the spirits were believed to grant wishes. <S> Milk and water were poured on the roots, garlands were hung in the branches, lamps of scented oil were burned around them and cloth was tied around their trunks (Ja. <S> II,104). <S> There is the occasional mention of animal and even human sacrifices being made to trees. <S> The victim’s blood was poured around the foot of the tree and the entrails were draped over the branches (Ja. <S> I,260; III,160). <S> Note Ja <S> = Jātaka. <S> Many animist elements, such as yakṣas and nāgas , are evident at every level of the early Buddhist texts and must have been assimilated very early on. <S> According to the London Buddhist Vihara website offerings of flowers etc, and food, are made from feelings of devotion and not with the expectation of reward. <A> In some instances they will even build tiny houses for them. <A> Feeding local animals is also a form of generosity, it could be for that reason as well. <S> You could wait near the tree in silent meditation until the food scattering person arrives and ask them personally for the best answer.
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In some Asian countries they will set out food as offerings so that hungry ghosts can make merit.
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Can a human being reside both in this world and Nirvana at the same time? I've heard Samsara as the term to describe a world with suffering. And it's my simple understanding that Nirvana is the absence of suffering. Correct me if I'm mistaken. My question is fairly simple, i.e., do all beings in this world "get reborn" through karma, or are there ascended beings in this world, living as human beings, free of all suffering? <Q> My question is fairly simple, i.e., do all beings in this world "get reborn" through karma, or are there ascended beings in this world, living as human beings, free of all suffering? <S> It is correct, that beings get reborned due to their kamma. <S> Kamma means action, but not just any action. <S> The type we are talking about here is volitional action , i.e. actions where intentionality is present. <S> This type of action is kamically potent. <S> Kamma is created by body, speech and mind . <S> It originates from the Mind and is based in either wholesome or unwholesome roots. <S> Volitional actions have consequences, we call that vipakka which means "ripening" or phala (fruits). <S> The ripening need not to come right away, i.e. in this life. <S> It can also come in the next life or operate across the succession of lifetimes. <S> If you are interested in reading more about kamma and rebirth, references by Ven. <S> Bhikkhu Bodhi, can be found here . <S> There are beings in this world that are free some suffering, i.e. Arahants and possibly Pacceka Buddhas (silent Buddhas). <S> These Buddhas are self-enlightened and arise between the time of two fully enlightened Buddhas, e.g. our Buddha, Gautama and the next Buddha to be, Maitreya . <S> If you would like to read more about Arahants, Pacceka Buddhas and Buddhas , Ven. <S> Yuttadhammo has written about all of them in this answer . <A> The predominant description of Nirvana in the Pali scriptures is experienced in the here-&-now. <S> For example: Here a bhikkhu is an arahant, one whose taints are destroyed, the holy life fulfilled, who has done what had to be done, laid down theburden, attained the goal, destroyed the fetters of being, completelyreleased through final knowledge. <S> However, his five sense facultiesremain unimpaired, by which he still experiences what is agreeable anddisagreeable and feels pleasure and pain. <S> It is the extinction ofattachment, hate and delusion in him that is called theNibbāna-element... <S> Iti 44 <A> The Sambhogakāya or enjoyment body is part of the Trikaya . <S> It is used by enlightened beings to try and help and guide those out of Samsara. <S> It is only found in the Mahayana and Vajrayana Tibetan traditions. <S> These beings can come and go from our world as they please, and reside in their own pure lands. <S> Some practices have the stated goal of being reborn in a particular Buddha's or Bodhisattva's pure land, in order to receive teachings directly from them for a lifetime. <S> There are stories of Bodhisattvas that chose to be reborn in the human realm rather than a pure land, and live entire lives (suffering and all) in our world. <S> There are also Bodhisattvas that choose to be reborn in the hell realms in order to help beings there. <A> It depends on how you interpret Samsara/Nirvana. <S> Now if you're talking about what happens after one who enters Nirvana then dies, then that's another matter entirely. <S> For that, perhaps read up on Nirvana with and without Remainder . <A> Can a human being reside both in this world and Nirvana at the same time? <S> Suffering is a way of seeing things. <S> In a sense we are all already inNirvana but not seeing it so we are still suffering, so very definitely yes. <S> LUke 17:21 <S> You won't be able to say, 'Here it is!' <S> or 'It's over there!' <S> For the Kingdom of God is already among you." <S> We just need to see it. <S> It is so close ! <S> That said I have not met someone who could see Nirvanha for any appreciable length of time.
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If you give it a psychological interpretation then yes, one can live in Nirvana and be in this world at the same time because suffering is mental and thus Samsara/Nirvana are in our heads, not "out there".
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Is this progress in meditation? Sometimes during meditation (Vipassana), I've noticed how the mind tends to get back to breathing by itself, without effort. Can I consider this a progress in meditation? I know that it would be a hindrance to like this when it happens or to dislike when it doesn't happen. The question is: does this say something about the mind? (I've been practicing daily for the last 9 months). <Q> Returning to the object of noting sounds like Khanika Samadhi <S> Pure Vipassana yogis can appreciate and understand the power of Khanika concentration. <S> For when their noting gains momentum, they can see for themselves how the noting goes on by itself uninterruptedly without a break. <S> The noting seems to run on its own steam without any need for the yogi to make any concerted or deliberate effort. <S> Thus, it is not unusual for a yogi to be able to sit for an hour, and even several hours, absorbed in noting. <S> During good noting, especially at the insight knowledge of equanimity (sankhara-upekkhañana), the mind just stays put on its objects and refuses to wander. <S> Even if one wants to send the mind out, it refuses to go and it recoils back to whatever Vipassana object it is noting. <S> There have been cases of yogis being able to sit for six or seven hours in a stretch, or even longer. <S> From this, one can deduce that there must be strength in Khanika concentration; otherwise how would yogis be able to sit in rapt concentration for such lengths of time. <S> http://www.angelfire.com/indie/anna_jones1/vip-jhana.html <A> A way to measure ones overall progress in the practice, is to see if the root defilements of "Greed, Hatred and Delusion" are either increased or decreased. <A> There are multiple measures of progress: <S> Fulfilling the 3 trainings : progress on this can be asses from the stage in (Ekā,dasaka) <S> Cetanā’karaṇīya <S> Sutta and related suttas <S> How diligent (appamāda,vihārī) <S> you are in spiritual development - Pamāda Vihārī Sutta Development of the 7 factors of enlightenment and the Bodhipakkhiyādhammā out of this <S> I would emphasize awareness and equanimity but there is a lot of overlap with other measures <S> Level of purification of mind as in Ratha,vinīta Sutta Overcoming latent tendencies and unwholesome roots <S> Pahāna Sutta , Avijja Pahana Sutta 2 , (Akusala,mūla) <S> Añña,titthiya Sutta Abandoning hindrances - Nīvarana,pahana Vagga Jhana route to Nirodha Loosing of fetters and stages of sainthood etc. <S> I deemphasize the last two in the list above for average or novice meditators. <S> Sometimes during meditation (Vipassana), I've noticed how the mind tends to get back to breathing by itself, without effort. <S> Can I consider this a progress in meditation? <S> I know that it would be a hindrance to like this when it happens or to dislike when it doesn't happen. <S> If you take the Five hindrances one is uddhacca - kukkucca . <S> Uddhacca is restlessness or actively wondering mind. <S> Staying with one object is abandoning uddhacca - kukkucca . <S> Also it can be viewed as development of concentration which is a factor in many of these measures above. <S> You should do this very irregularly perhaps one or so in a few months otherwise this will itself lead to uddhacca - kukkucca . <S> The question is: does this say something about the mind? <S> You are developing concentration and coming out of restless worry hence some level of purification of the mind is happening. <A> Notice your mind, now feel your feet, did the quality of your mind change? <S> Often, this is enough to see something. <S> Rather than feeling your feet, which you can do, though you generally don't... or feeling your back, similarly, Zen practitioners simply feeling their 2nd chakra. <S> Through that alone they appear to be able to reach the highest levels. <S> There is another style which feels the whole body. <S> Having some awareness of the body allows the subtle-body to begin to form. <S> This will over time help to release energy-blockages and eventually activate the whole energy system. <S> The only requirement is to keep from "putting gasoline in the water tank" (aka, over-stimulating your system with non-stop entertainment, just to have to clear out everything put in), and keep from exhausting the energy-body as it builds up (aka, staying up to 3am every night, or non-stop sex, etc...). <S> As you progress along your experience of existing will, well..., it is tricky without a teacher to tell you that you've fallen back into old habits, or that you are doing well. <S> But, once you are able to see how you drain yourself & cut that out, and how you "loose your center" so that you can get it back, you can make progress. <S> You'll experience your system coming to life, then do something to back up a few steps, and you'll get there again... and avoid the things to pull you back, over time more and more progress towards another kind of existance...
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Also keep in mind when you regularly think or try to measure your progress you regress in your meditation. The progress is to catch yourself doing something that makes you tired, and stop it, over time your energy increases (sealing up the holes in the water bucket, such as eating heavy meals).
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