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Why is mentally reproducing music so hard to control? How can it be counteracted? I started decreasing the amount of music I listened to before and especially after I started meditating so that I had to cope less with replaying music passages and enjoy a clearer and more silent mind. Even though now I do not actively listen any more music, sometimes I happen to hear some passages from a TV, a radio or randomly on the Internet, and on certain occasions, while sitting or doing some work, it happens that a certain "mental process" starts reproducing music fragments that I've been exposed to, or that for some reason - for example, through a synesthetic "link" - I've recollected from the past. I would like to receive some suggestions, and even some observations based on what fields like neurology, psychology etc. offer when relevant, on how to silence my mind when it tries to reproduce fragments of music automatically. This question originates from a personal need, but I think that it could apply more generally even to other circumstances and for other people. When several months ago I was trying to weaken this automatic habit of reproducing music in my head, I remember I had to apply myself with perseverance for several days, and that the kind of noise from music seemed unusually stronger than any other I had experienced before. <Q> When we sit, we pass through different phases of consciousness. <S> At first our mind is active and discursive. <S> It ruminates over all manner of things, rehearses events to come, and rehashes those that have past. <S> As we move towards stillness - which can be done simply by sitting quietly in one place - our mind settles into a more passive state. <S> Rather than taking an active role in the creation of our thoughts, our mind relaxes, revealing its deeper layers. <S> At this point, things may begin to spring up unbidden. <S> Sometimes we can experience memories from long ago, other times we may see fragments of pictures in our minds, and sometimes we may experience traces of emotion that have no obvious cause. <S> If you spend any amount of time listening to music, recollection of song is also exceedingly common. <S> Don't worry about about the music. <S> If you persist in your sitting, it will begin to fade. <S> Song is just a different kind of thought. <S> Treat it like you <S> would any other - let it have its space, don't try to chase it down or drown it out, sit still, and do your best to maintain attention on your breath. <A> Sounds are processed in the temporal lobes, which have a very strong connection with the limbic system (the one that processes, among others, memory and emotion). <S> Just to have an idea about how strong this connection is, a person that has a seizure or a stroke in the temporal lobes can actually hear real sounds - people talking, music playing - they can hear(not <S> just in the head) songs they knew and liked or disliked decades ago <S> (apparently, we don't lose any memories, we just can't seem able to find these memories). <S> When we hear a song (temporal lobes), it activates emotions (limbic system) which gives that sound a certain energy and fixating it in the memory (limbic system). <S> actually activates X. Plus, by not liking that thought, we give it even more energy, making the thought more and more activated and more likely to show up. <S> In everyday life, when we hear a song playing, by being mindful (it's just a sound), we don't make a strong connection between that sound and an emotion (positive or negative), meaning, we don't give that sound power. <S> If the memory of a song still comes up, the best thing to do is to see it just as it is (a thought), without giving it power by liking or disliking it. <S> Trying to suppress the thought will keep that thought activated in the mind. <S> I hope you find this explanation useful. <S> Good luck in your practice! <S> Be well. <A> Yes I don't know <S> if my answer is on-topic; maybe it helps you to recognize what music is. <S> Music is kind of designed to be memorable. <S> The music which you (and other people) remember is music which has proven itself to be memorable. <S> I read that The Beatles didn't know how to write music: <S> and so their songs (especially their early songs), which they played, were only whichever songs they were able to remember the next day. <S> My grandfather had a similar technique, by the way, for writing children's stories: he would tell children a story, and then asked the children the next day to tell the story back to him -- whichever bits of the story the children were able to remember were the memorable bits, and popular with the children, and those were the bits of story which he wrote in the official/published version of the story. <S> Anyway, components of a music (e.g. a popular song) which help to make it memorable include: <S> Words: Familiar words (e.g. in a language you know) <S> A story (narrative) and/or characters (people), which are emotive (a love song, a sad song, a let's-get-to-work song) Rhythm and rhyme (i.e. poetry) <S> A chorus (repeated words) <S> Music: Familiar scale (selection of notes) Melody Harmony Rhythm Repetition (not only is the chorus repeated, but also all the verses of a song usually have the same tune) <S> You also (in this age of recorded music) hear the music more than once. <S> Music is surprisingly memorable. <S> A music radio station, which I used to hear, used to have a phone-in competition: they'd play a fragment (maybe half a second or two seconds) of a popular song, and ask the listeners to name the song. <S> The ability to recognize small bits of sense-input and associate it with the whole of a larger previous learned experience is more-or-less what brains do: e.g. hear a spoken word, recognize that as mother's voice, associate that with etc. <S> Another reason it's difficult to control is because you think that you can (and to some extent you train yourself to be able to) listen to music while you're doing something else. <A> In practicing meditation, if you hear something(maybe music or voice), just note "hear, hear". <S> No more thinking further. <S> If all these cannot noted mindfully, surely will lead to other things one may think related or unrelated, actually all are really related, related to your past events not only this life. <S> So the main aim of meditation is to get rid of all these clinging to the past and present action <S> one have to do is note down very mindfully every phenomenon. <S> But sitting meditation is easier to get rid of these thing, later in every posture, every situation you can get rid of it. <S> Never try to control it. <S> Just note "hear, hear", sometimes just "know it, know it" is enough so that no need to analyse whether hearing or thinking or knowing.
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By trying not to think about a song, we create what it's called ""counter -intentional effect - "not thinking about X"
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Can we still reach loved ones with guidence after they have passed through the bardo into a rebirth? The question I pose is the same as the title of this post. Any experience or further reading of how to practice this reaching of a loved one to support and guide them after they have passed through the bardo into rebirth. Thank you What I mean by reaching....is, I suppose after reading the post below by bhumishu; to send a blessing. Is this received? Now even another question....I have read that there are 49 days in the bardo and the first day is equal to four days which in total will be 52. All of which are merely symbolic. Can someone or you please expound on this? Also, I do have a copy of The Tibetan Book of the Dead which will need to be opened and read again and refereed to again for retained wisdom. Any and all acceptance that can be given that I was unable to be there to guide my Grandmother within the 49 or 52 day time frame according to the practices given in the teachings. This is why I deeply want to assist or send blessings to her that are received by her in whatever or wherever she may be now. Thank you so much! <Q> "Can we still reach loved ones with guidence after they have passed through the bardo into a rebirth?" <S> If "guidance" you refer to what the book "Tibetan Book of The Death" instructed, then it would be "no". <S> That person is in a new life form, all the possibilities during the bardo stage is conclusive now. <S> In general saying, the bardo lasts max. <S> 49 days. <S> However, you may send blessings to the loved ones any time. <A> @Monism Pantheist <S> I read your above added, 1) 49 days or 52 days? <S> I would rather not to stuck with a concrete answer. <S> But it's important to understand the significance of number. <S> 49=7x7, 7 is an important number, we have 7 days a week, 7 colors in the rainbow... <S> 7 is a number for a cycle. <S> In the TTBoD you will find that every 7 days a more significant change. <S> There is another sutra 《佛說入胎經》 which described how the embryo developed inside the womb, also in a 7 days cycle. <S> And for female body, 7 years is a major cycle too, in general, eg, 7x2=14 a girl reached puberty, 7x7=49 <S> a woman had menopause. <S> And 3 is another number for a cycle. <S> It is not easy to determine when exactly a person has left the body been in the Bardo stage. <S> The doctor said heartbeat ceased means deceased, or breathe stopped, but some culture waited until the body is cold, the TTBoD said when the yellow fluid oozed from the body, etc. <S> Thus 52 maybe is a safer indication since normal people do not have the ability to reach and communicate with the one already deceased to confirm when the cycle of leaving the body complete. <S> 2) <S> This could be for 1 day, 3 days, 7 days, or 49 days. <S> The other way is to chant the mantra or sutra, and tranferred the merit to the departed. <S> These are more ritualistic. <S> Or to give away/ donate in the name of the departed, or his/her possessions, will add merit. <S> However, in the buddhist teaching, everything is interconnected a thought with feeling is sort of energy, <S> your thinking (blessing) directed to your grandmother will have effect on her, no matter whatever/ wherever she is. <S> Because the Buddhist view is that we have many deaths and rebirths in eons of kalpas therefore everyone could once be our father and mother, daughter and son, we should have compassion to all, and let go once a kinship ended. <S> It is respectable you cared much about your grandma, however, after you have done all you know and can, that's the best of all. <A> You can send your blessings <S> But there are few conditions, <S> Your loved one must be in a life form which can receive your blessings. <S> Every person is not going to reborn as a human being . <S> Being a human is very rare . <S> If your loved one reborn as a human or an animal <S> he <S> /she can not receive your blessings. <S> They can receive only if they reborn as a lower-level(lower than humans/animals) being . <S> In Buddhism if someone died , he will be born right after (maybe temporarily for few days and reborn in another life form) , in a way that a dying candle ignites another candle just after its death. <S> The flame is the one which passes , not the candle , the candle can be different. <S> Here , the candle is the life form (human,animal etc...), the flame is the soul that passes after the death. <S> Conclusion <S> You can contact your loved ones after death, but it has a one in a million chance . <S> But if you developed your mind to a certain point , you will be able to see what's going on after someone dies. <S> Note <S> Please don't read much books , because it has been a long time and most books have changed , deliberately or by mistake, it is very rare to find books with real Buddhism. <S> So if you want to learn more I think it's best to learn from a teacher who has a practical knowledge(who has developed the mind to some level) about the path to nirvana.
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To "reach" a departed loved one after the Bardo: In Mahayana practice, many Buddhist Monasteries have a place to lit light (candle) for the departed, with his/her name on it.
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What is it like to perceive without 5 Skandas? My understanding of Nibbana is a person who has overcome 5 skandas.I could not perceive the state as we are constantly bombarded with internal and external stimulations which makes me assume that this state can never be achieved and only an incremental change towards nibbana can happen. This leads to another interesting observation, if 5 skandas are overcome, does one really need a body? If body is not needed, then is Nibbana attained only at death?What is it like to be without skandas? <Q> Nibbana is the 5 skandas have overcome the idea of a "person" & "who". <S> The Pali scriptures <S> define Nibbana as the end of greed, hatred & delusion and occurring to a living conscious mind. <S> The following is merely one teaching from many: <S> 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 the burden, attained the goal, destroyed the fetters of being, completely released through final knowledge. <S> However, his five sense faculties remain unimpaired, by which he still experiences what is agreeable and disagreeable and feels pleasure and pain. <S> It is the extinction of attachment, hate and delusion in him that is called the Nibbana-element... <S> Iti 44 <A> If body is not needed, then is Nibbana attained only at death? <S> According to the Pali text references are made to Nibbana as sopadisesa and anupadisesa . <S> These, in fact, are not two kinds of Nibbana, but the one single Nibbana, receiving its name according to the way it is experienced before and after death . <S> - Buddhism in a Nutshell - Nibbana <S> What is it like to be without skandas? <S> You cannot exist without skandas. <S> Nibana is like the flame blowout. <S> I could not perceive the state as we are constantly bombarded with internal and external stimulations which makes me assume that this state can never be achieved and only an incremental change towards nibbana can happen. <S> Yes. <S> It is a gradual process where you pass multiple stages before the glimpse of Nirvana and also after until final Arahatship. <A> "What's it like to be without the five skandhas?" <S> If you read the Heart Sutra, "Avalokiteshvara saw the five skandhas to be empty [of essence, empty of having a self, selfless, empty of an 'independent individual']. <S> This means that it is not the five skandhas that we are trying to abandon <S> , we are simply trying to see them clearly and without beliefs. <S> The Five Aggregates or Heaps or you might even say Piles or Sediment are: Form (or we can say "matter") <S> Feeling (physical awareness) <S> Perceptions (sounds, smells, tastes, touches, identified and pre-identified [or without labeling]) <S> Formations (such as birth, death, figments of continuity over moments) <S> Consciousness <S> With enough relaxed meditation, relaxing the speech and the thinky/discursive mind, one can collect and attune their pervasive-attentiveness to an investigation of self and if all the aggregates are truly selfless, as is taught. <S> Metta and joy. <S> Just offering some notes to aide, perhaps they will be helpful. <A> What is it like without the 5 Skandas? <S> Speaking from personal experience, I would say it probably a place of healing. <S> It's not a "black and white" state <S> (it doesn't have a clear demarkation). <S> They don't feel anything when they are in that state, but only when they "return" <S> do they feel the benefits of escaping. <S> The first thing they notice upon returning is the effects of the absence of the constant chatter of the mind. <S> It's like there was a jackhammer constantly running in the background and for the duration of the session it had stopped. <S> It's almost like being asleep, but its different. <S> Letting go is difficult though. <S> if 5 skandas are overcome, does one really need a body? <S> If body is not needed, then is Nibbana attained only at death? <S> I'm not sure about this one. <S> The Buddha encourage one to stay away from metaphysics. <A> Purification..., Liberation..., Nibbana... <S> The Buddha Himself in the Nibbana Sutta, Udana 8.1 : <S> "Nibbana... 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. <S> This, just this, is the end of dukkha."
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When a meditator focuses on the present moment, they lose all sense of self and the five aggregates that you mention.
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How to cure "if I blamed someone who we should not blame"? According to the Buddha's teaching, how can one cure the offense of "blaming someone who we should not blame"? Here "someone" means from Sotapanna to Arahant ; and "blame" means to accuse that what he/she does (or what he/she does not do) is done (or not done) in not a good way. Is there any chance that normal people like me can blame Sotapanna - Arahant in a way he/she is not doing good? If I should not blame and I blamed, how can it be cured so that I do not accuse improperly and do not make any harm to myself? What is Buddha's teaching said about it? What is proper way of curing to completely remove the burden of accusing the noble being? How it can be done in details? Even if it is not in direct Buddha's teachings or in Dhamma, is there any example or something that had been done before in some past experiences? <Q> There's no completely escaping the consequences of a bad deed unless the Karma becomes defunct. <S> But you can do much to mitigate the effects. <S> If the monk is alive, apologize in person. <S> If he is dead, think of him and apologize. <S> Do good deeds. <S> ex: <S> offering alms to the monk you insulted or to the Sagha as a whole. <S> Do meditation. <S> ex: <S> Spreading Metta to all beings, practicing the four foundations of mindfulness etc. <S> All of the above will help a great deal, but only a Buddha would know what exactly you should do to make a Karma defunct, if it is possible. <A> In Buddhism, everything is forgivable. <S> If a noble person is practising their realisation, there are no grounds for us to blame them since the noble person will not be harming us. <S> If we think a person that intentionally harms us is a "noble person", we are mistaken because a noble person cannot intentionally harm others, even out of good-will (e.g., to kill a murderer) because the eightfold path prohibits all violence for any reason. <S> It is common for ordinary people to mistakenly believe practitioners of forms of black magic are noble people. <S> That is why if a monk kills any human being for any reason, including mercy killing, they are expelled from the monastic order. <S> AN 9.7 <S> says: ... <S> an arahant monk whose mental fermentations are ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who is released through right gnosis, cannot possibly transgress these nine principles. <S> [1] It is impossible for a monk whose mental fermentations are ended to intentionally deprive a living being of life. <S> [2] It is impossible for a monk whose mental fermentations are ended to take, in the manner of stealing, what is not given. <S> [3] <S> It is impossible for a monk whose mental fermentations are ended to engage in sexual intercourse. <S> [4] <S> It is impossible for a monk whose mental fermentations are ended to tell a conscious lie. <S> [5] <S> It is impossible for a monk whose mental fermentations are ended to consume stored-up sensual things as he did before, when he was a householder. <S> [6] <S> It is impossible for a monk whose mental fermentations are ended to follow a bias based on desire. <S> [7] <S> It is impossible for a monk whose mental fermentations are ended to follow a bias based on aversion. <S> [8] <S> It is impossible for a monk whose mental fermentations are ended to follow a bias based on fear. <S> [9] <S> It is impossible for a monk whose mental fermentations are ended to follow a bias based on delusion. <A> this is my own thinking and not from any sutta, why not become a noble follower yourself? <S> Fighting fire with fire. <S> Then Dhamma of the noble followers will come to you naturally. <S> Example, if someone causes you some displeasure, you have the knowledge that pleasure/displeasure is not caused by others but because of Phassa (contact), vedana arises. <S> This is not a common knowledge. <S> all other beings in the universe who have not heard dharma think that pleasures or displeasure caused by others, by self, no cause...etc. <S> when one applies Pratītyasamutpāda to everyday life, there is really no one to blame. <S> Clinging to 5 skandha as self is Dukkha <A> It is the intention behind the criticism that will determine the weight of one's kamma. <S> So check youself everytime, what you do, say, and think to the other person, whether they're for sincere positive, and constructive criticism for their own good, or it's simply for the sheer unwholesome pleasure of criticism. <S> The safest approach, is to thoroughly investigate and gather all the info. <S> before saying anything to anyone. <S> Refer to MN 58 for some guideline on proper speech.
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If a noble person unintentionally harms us, they should ask for our forgiveness & we should forgive them.
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Retaining courage during mediation Everyone in this little community is awesome, and the people contributing have helped me in the path tremendously. Thank you. My question is this, how can a person remain calm and courageous during sessions? When meditating, I've been reaching very intense states that become hard to handle. I've been getting the sensation that I am melting into this state of pure love. I get scared because it's just so unbelievably intense, and feel that the fear that arises is a hindrance. Have any of you experienced this? If so, what did you change that allowed you to handle it? <Q> The fear is instinctual (due to the ego fading/dissolving/melting somewhat). <S> After the mind has experienced the impermanence of the fear a few times and is fully confident the fear will pass, the fear will no longer be a hindrance because it will be easily passed through. <S> If the mind thinks about/rationalizes the fear too much, the concentration will be lost. <S> You have answered your own question, since the only real method is composure & courage. <S> From the Pali suttas: <S> What if I, in whatever state I'm in when fear & terror come to me, were to subdue that fear & terror in that very state?' <S> So when fear & terror came to me while I was walking back & forth, I would not stand or sit or lie down. <S> I would keep walking back & forth until I had subdued that fear & terror. <S> When fear & terror came to me while I was standing, I would not walk or sit or lie down. <S> I would keep standing until I had subdued that fear & terror. <S> When fear & terror came to me while I was sitting, I would not lie down or stand up or walk. <S> I would keep sitting until I had subdued that fear & terror. <S> When fear & terror came to me while I was lying down, I would not sit up or stand or walk. <S> I would keep lying down until I had subdued that fear & terror. <S> Bhaya-bherava Sutta: <S> Fear & Terror <A> Because the "I" still interferes with those meditative states. <S> Do not hold on to self-identity and your meditation would go much smoother: <S> Bhikkhus, how do you conceive it: is form permanent or impermanent?" — "Impermanent, venerable Sir." — <S> "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> "Is feeling permanent or impermanent?... <S> "Is perception permanent or impermanent?... <S> "Are determinations permanent or impermanent?... <S> "Is consciousness permanent or impermanent?" — "Impermanent, venerable sir." <S> — "Now is what is impermanent pleasant or painful?" — "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> "So, bhikkhus any kind of form whatever, whether past, future or presently arisen, whether gross or subtle, whether in oneself or external, whether inferior or superior, whether far or near, must with right understanding how it is, be regarded thus: ' <S> This is not mine, this is not I, this is not myself.' <S> "Any kind of feeling whatever... <S> "Any kind of perception whatever... <S> "Any kind of determination whatever... <S> "Any kind of consciousness whatever, whether past, future or presently arisen, whether gross or subtle, whether in oneself or external, whether inferior or superior, whether far or near must, with right understanding how it is, be regarded thus: ' <S> This is not mine, this is not I, this is not my self.' <S> ~~ <S> SN 22.59 <S> ~~ <A> sounds like what Buddha described as Piti <S> (litteraltraslation is "excitement"). <S> It comes with first jhanna. <S> it will be gone when enter 3rd Jhanna. <S> "There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful qualities — <S> enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. <S> He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born from withdrawal. <S> There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal. <S> "Just as if a skilled bathman or bathman's apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again and again with water, so that his ball of bath powder — saturated, moisture-laden, permeated within and without — would nevertheless not drip; even so, the monk permeates, suffuses and fills this very body with the rapture and pleasure born of withdrawal. <S> There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal... <A> And stay equanimous. <S> Awareness <S> (Pali: sati) and equanimity <S> (Pali: upekkha) <S> are the two wings of vipassana. <S> Awareness of the changing sensations and equanimity of the experience of the law of anicca create wisdom <S> (Pali: panna). <A> Bhikkhu, not necessarily to be a monk, who is afraid of Samsara(round of birth and rebirth), must do insight meditation with relentless effort that even all your energy run out, (be courageous like a lion). <S> If one feels scared, just meditate scare/fear , just keep faith in Dhamma, it will go away because nothing is permanent. <S> If still there is, remember the Arahan(one of the nine Qualities of Buddha) , and take refugee in Buddha again and again. <S> Sometimes one is in the sixth stage of nana (knowledge of fear), then keep on meditating leads to higher stage of nana and overcome it. <A> " For every action , there is an equal and opposite reaction ". <S> This is a Fundamental law of Physics and is applicable to Human Mental activities. <S> If fear comes as a reaction to the feeling of Intense Love ,you have to <S> Absorb these reactions . <S> Assume that these fears are Unreal and Temporary ,wait for some time and allow the fears to die down .And <S> then , continue with your daily activities--in this case--Meditation.
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This instinctual fear can only be endured with composure & with the full acknowledgment it will pass. Be very aware of the changing nature of the sensations.
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In Buddhism, does "God" exist or not? In Buddhism, is the existence of "God" accepted, or not? If not, what is the reason? <Q> It depends on what you mean when you say "God" and "exists". <S> So all things really exist in one sense, but don't really exist in another sense. <S> God is like that too. <S> It certainly exists as concept or model in our mental world. <A> This is explained in The All Embracing Net. <S> http://www.accesstoinsight.org/tipitaka/dn/dn.01.0.bodh.html Metaphysical positions can never be more than speculation. <S> The Essential Form that God needs to either Be or Not-Be is simply not evident within our empirical domain, nor within the domain of reason and logic. <S> Mathematics even forbids Essential Truth within all formal systems: <S> https://en.m.wikipedia.org/wiki/Tarski%27s_undefinability_theorem <S> If you read Nagarjuna's Fundamental Wisdom of the Middle Way, the deeply logical discussion of the Buddha's message, Essence within our empirical experience is denied evidence. <S> The Buddha was careful not to speculate beyond where perception and evidence were possible. <S> Because if God Is (and all the mess that option 2 entails for him in Plato's Parmenides), and He Is beyond reach of our empirical experience, Independent of all of this, then we are like the man looking for the most beautiful woman in the land: http://www.sacred-texts.com/bud/dob/dob-13tx.htm <S> (this is not an affirmation of Not-Being, Nihilism of any sort) <S> The theoretical insight of the Buddha is now merging with scientific evidence with regards to the absence of Essence within experience. <S> Background independence, conservation laws, flatness of local space time, even relational quantum mechanics, all point to a much more profound understanding of all this: https://suttacentral.net/en/mn1 <S> If you are curious how modern philosophy approaches the Buddha's message, http://plato.stanford.edu/entries/buddha/#NonSel is interesting! <A> In Buddhism, is the existence of "God" accepted, or not? <S> If not, what is the reason? <S> "God" has many meanings depended on what religious or cultural context this word referred to. <S> Yet to make it simple, God, as a being who is in a higher ranking than man, does exist, in Buddhist teaching. <S> The Christian God, and Brahma, both exist, so are many of those mentioned in different cultures. <S> In Buddhist teaching, there are many worlds and many forms of beings, which mainly categorized into 6 groups: 1. <S> Celestial beings (they are gods; beings who accumulated great merits almost subdued greed, anger, ignorance, arrogance, distrust but still controlled by desire) 2. <S> Asuras (some may call them devils, demons; the beings who accumulated great merits but are deeply grabbed by anger and arrogance) 3. <S> Men 4. <S> Animals 5. <S> (hungry) Ghosts 6. <S> Hell beings. <S> The Celestial beings (sometimes Asuras) <S> many cultures referred to as gods. <S> They have more abilities due to their subduing of contamination (the 5 main pollutants that hindered one's abilities: greed, anger, ignorance, arrogance and distrust). <S> Thus they can exhibit supernatural powers such as being able to alter weather, turn stone into gold, etc. <S> And of course they have clarity of vision they can see anything from any distance and be in any place in a blink of seconds, etc. <S> And their body material is a different made from man, we cannot see them, and depends. <S> Some of the gods such as Indra and Brahma (one is called "Conch-tufted Brahma" because of His hair style??) are mentioned in some of the sutras, they were audiences in the Buddha's sermons or pledged to uphold the teachings. <S> Often said that Indra is the God in Christian faith however this is just one of the sayings.
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If by God we mean "The Absolute" then it in one sense it obviously exists (since everything is included in it) but then in another sense The Absolute is just an abstraction so it doesn't really exist. In Buddhism all entities (objects) are abstractions or models, conceptual labels on top of mind-made constructs. Within the Tripitaka, the oldest and most authentic memories of the Buddha's words, the Essential God, or simply Essence, is neither affirmed nor denied.
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"The Blessed One", is it bad translation? I found "The Blessed One" in English translation of Suttas. Because in Buddhism blessing is not legit/proper word to use to anyone, especially Buddha need not to be blessed, is it loosely translated or in purpose? I didn't see any part of Sutta that one can be blessed or a meaning that blessing can be done so far. What should be proper translation of "The Blessed One" in Sutta if it is bad translation? <Q> A couple of dictionary translations: Bhagavā : venerable, fortunate, blessed, sublime. <S> Generally designates the Buddha. <S> Bhagavant (adj. n.) <S> [cp. <S> Vedic bhagavant, fr. <S> bhaga] <S> fortunate, illustrious, sublime, as Ep. <S> and title "Lord." <S> Thus applied to the Buddha (amhākaŋ Bh.) and his predecessors. <S> Occurs with extreme frequency; of fanciful exegetic explns of the term & its meaning we mention e. g. those at Nd1 142=Nd2 466; Vism 210 sq.; <S> DA i.33 sq. <S> Usual trs. <S> Blessed One, Exalted One. <S> Also, perhaps as an etymology: Bhaga [Vedic bhaga, bhaj, see bhagavant etc.] <S> luck, lot, fortune, only in cpd. <S> dub˚ (adj.) <S> unhappy, unpleasant, uncomfortable It 90; DA i.96 (˚karaṇa). <S> -- bhaga (in verse "bhagehi ca vibhattavā" in exegesis of word "Bhagava") at DA i.34 read bhava, as read at id. <S> p. <S> Vism 210. <S> Here are some definitions of "blessed" from an American dictionary (perhaps Protestant culture): <S> Simple Definition of blessed : <S> having a sacred nature : connected with God : very welcome, pleasant, or appreciated Full Definition of blessed <S> a : held in reverence <S> : venerated b : honored in worship : hallowed c : <S> beatific : of or enjoying happiness; specifically : enjoying the bliss of heaven —used as a title for a beatified person : bringing pleasure, contentment, or good fortune <S> I think you might see that many of these definitions are suitable. <S> You're right that it's probably not blessed in a Catholic sense <S> , i.e. sanctified via the agency of a priest. <A> The word is ' bhagava ', from ' bhaga '. <S> You may prefer 'Fortunate One' if you believe 'blessings' can only be given by a person or a god. <A> <A> Well the term is translated as The World Honored One in Chinese <A> The Chinese name for "Buddha" is ”世尊", which means “The Respected One”。 <S> “One” is with relation to the "法界"， or "The Dharma Realm" in English or scientifically speaking， “The Universe”
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Yeah; in the original text of The Bible (when Jesus is giving The Beatitudes, saying "Blessed are the 'this' & Blessed are the 'that"), the word they translated "Blessed" actually means something more like 'deliriously, abundantly joyfully-happy.'
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Advices on start practicing I've read an introductory book written by Hsing Yun, about humanistic budhism. I meditate every day, and now I feel like taking the next step in my journey. I don't know people who practice budhism, and I have many doubts... There is a temple near my city, but I feel a little intimidate by the number of tourists that shows up there, and the only practices that I know of, are paid meditation courses. How do I start practicing with more people? And who do I look for when I have doubts? <Q> Courses conducted by http://dhamma.org/ <S> http://www.internationalmeditationcentre.org/ <S> Are done solely on donation basis without commercial interest. <S> It is best to take such a course as there will be lesser distraction including people. <S> There are multiple centres worldwide and has the best out reach. <S> Also you can watch some testimonials and experiences to build some confidence in the technique. <S> In addition you can try to find a teacher and course through: <S> http://www.buddhanet.info/wbd/ And also online material on meditation. <S> But in doing so be careful. <S> Even choosing any online guided meditation instruction see if it adheres to the following principles: Any sensation is unsatisfactory <S> this is the link to understand the 4 Noble Truths and also with sensation, according to dependent origination , arises craving which fuels the vicious cycle which keeps you in misery. <S> If this is missing, you will miss the path and benefits of meditation. <S> Also make sure any instruction in these online retreats are not contrary or tangential to the right view as mentioned in the Samma Ditthi Sutta . <S> In addition you can try building you knowledge further. <S> Some resources website: http://dharmafarer.org/ <S> http://www.vridhamma.org/Research-Index <S> http://www.vridhamma.org/Research <S> http://www.vridhamma.org/Online-Books-and-Pamphlets <S> http://www.dhammasukha.org/ <S> http://www.dhammatalks.org/ <S> http://www.dhammatalks.net/ <S> http://www.ahandfulofleaves.org/Library.html <S> http://www.accesstoinsight.org/ <S> http://www.abhidhamma.com/ <S> https://suttacentral.net/ <S> Also another beginner to intermediate book that might be of help to further your knowledge might be: In the Buddha's Words: <S> An Anthology of Discourses from the Pali Canon edited by Bhikkhu Bodhi <A> Then signup for a free online meditation course at <S> https://meditation.sirimangalo.org/schedule .This <S> course is conducted by venerable Yuttadhammo who instructs both novice and advanced meditators <A> I recommend Lede Sayardaw practice taught by Sayargyi U Ba Khin and also Mahasi Sayardaw Books for detail reading. <S> But basic technique should be focused on only one. <S> "Breathe in, know it, breathe out, know it" focusing on tip of the nose. <S> It is the simplest one and easiest way to follow. <S> One may think it is the beginning of the practice, but in fact it is the beginning, middle and the final goal to enlightenment. <S> Mahasi Sayardaw technique on noting arising and falling abdomen is if not practiced and have experience first <S> is kind of difficult to follow but once used to it, is also very simple and also lead to the goal. <S> But just take only one otherwise confusing to get progress although it is the very first step. <S> But Mahasi sayardaw books are so convincing and detailed that they are just exactly like meditation master guiding closely to you. <S> Once you get the basic, no need for the retreat. <S> Just continue to practice. <S> The most important thing is one's strong belief in Dhamma and in the meditation master. <S> And one must do practice insight meditation for fear of consequence of Sansara. <S> Only after that one will get enlightened in seven days to seven years as Buddha said. <S> Otherwise just to accumulate merit for the afterlife still it is worth doing. <S> But to get enlightened in this very life must be the target.
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Read the 2 booklets "How to Meditate" part 1 & part 2 found here.
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Ways of Raising Energy I've eliminated many addictive fetters which deterred me from practising meditation. However, now I've noticed that getting into a meditative posture leads--perhaps because of the addictions such as social media which gave me dopamine are gone--to a kind of lethargy, a low energy. I have thus a few questions. 1) I've always had trouble with the breath as meditation object. I enter a state of less thoughts when I'm focusing upon it, and seemingly it diminishes my total experience of the body, mind, etc. Which meditation object would really increase my awareness and energy? Is it possible to achieve shamatha with outer objects, or even inner images? 2) Are there alternative ways to raise energy, such as physical exercise or other things like this. Will such activities increase my meditation energy specifically? 3) In terms of interior images, which seemingly arouse my mind slightly when I let myself visualize random things: are these recommended as meditation objects? I'm a very visual person, but I've been afraid of interior images as meditation objects for a few reasons. First, the images that arise during meditation, in my case, sometimes seem disturbing. Second, I have always had a difficult time separating my inner impressions from reality; although, to be fair, I always am conscious of what's real and what is not, but I am very superstitious and attribute a lot to images or impressions that arise in me. If any of my questions are answered, I thank you in advance. <Q> Anapana (Breath-In/Breath-Out meditation) Anapana is suitable for people who frequent train of thoughts. <S> If you are easily distracted person Anapana is well suited technique as meditation. <S> Thoughts are hindrance to meditation. <S> It is also one of Five hindrances prohibit meditator not to achieve keen concentration to clearly see the bubbles of matter and non-matter states. <S> If you are seeing images/thinking about images during meditation, it is some kind of restlessness ( uddhacca ) and this does not allow your progress in meditation (whatever goal you are trying to achieve). <S> Please keep in mind that meditation does not help healthy body or energy. <S> The mindfulness/proper attentiveness plus having insightful knowledge of eating habit of your own (when you have to eat, how much do you have to eat and which one you can eat) can only help sound body and energy. <S> Other than walking with normal pace, physical exercises are not recommended as body building is not recommended for those who practice meditation. <S> 2-3 Samatha Recommendations <S> Based on your hobbies and attitudes, you need to choose which type of Samatha is suitable for you. <S> Usually, this is done when you go retreat to some meditation centers. <S> Generally people nowadays are easily distracted and that is the reason Anapana is ubiquitous choice in many meditation centers. <S> There are some constraints in choosing type of meditation for particular type of people with specific hobbies <S> but nobody is master in choice, <S> only combination with own personal determination/reasoning on type and experienced teacher from meditation centre can do approximation. <S> Below are some of the type of Samatha for the person with specific hobbies, attitudes and inclinations but you are warned to seek proper guidance from centers instead of choosing the type of Samatha your own. <S> Anapana - for most distracted people Marananusati (intensive mindfulness of dying) - for people of pride Asuba/32 Human parts - for people with strong sexual/sensory desire Metta - for people with strong aversion <S> There are many more; colors, four elements, and 10 anusati including Marananusati. <S> All are for people with different hobbies, attitudes and inclinations. <S> I hope you could find your most suitable techniques of meditation by consulting a good teacher in meditation center and make progress in meditation. <A> Increasing Energy Sustained mental activity increases energy. <S> Samatha with Outer Objects <S> This is also possible. <S> But essentially this is mind made object. <S> E.g. you look at a disk try to recreate this in your mind, and meditate on this mind make object. <S> In this case, arising and passing nature of the mentally created object is not very clear. <S> Recommended Method <S> It is best to raise your energy by means of Vipassana practice, which is found in the Saṅkhitta Dhamma Sutta . <S> As re iterated above this is done through initial application and sustained application, i.e., you bring your attention to the object and refocus your attention on the object. <S> Once you practice this your mind becomes sticky with the objects you choose. <S> This increases both energy and concentration. <S> The Sutta mentions different "flavours" the Jhana. <S> Once you get hang of things you can try them out. <A> As you have breath as meditation object, and the more you concentrate , there will be a stage of less experience of body and mind. <S> It is one of the progress depending on the individual concerned. <S> At that point , actually no need to increase your energy. <S> Meditation is should not be as what you want. <S> This is the nature you have to observe mindfully. <S> Otherwise you will not see the three basic facts Anacca, Dukkha, Anatta. <S> If you go on meditating breathing mindfully, it will become more and more subtle and fade out, come again and again like that. <S> These are the stages you will be observing in meditation. <S> So try to keep on doing and never try to change it.
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For the people with distraction it is recommended to do meditation in confined space and do meditation walking in open space is not suitable. 1st bring your mind to the object (initial application), then bring the mind to it again continuously regardless of the fact that it is on the object or not (sustained application).
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Which Vinaya has the least number of rules? According to Wikipedia, “Extant vinaya texts include those of the Theravada (the only one in Pali), the Kāśyapīya, the Mahāsāṃghika, the Mahīśāsaka, the Dharmaguptaka, the Sarvāstivāda and the Mūlasarvāstivāda.” Does anyone know which of these Vinayas has the least number of rules? According to Peter Harvey ( Introduction to Buddhism, p. 290), the Theravadin Vinaya has 227 rules for male monastics, the Mula-Sarvastivadin has 258, and the Dharmaguptaka has 250, making the Theravadin the one with the least number of rules. The Wikipedia article on Vinaya substantially agrees with this, but has 253 for the Mulasarvastivadin Vinaya. However, the Wikipedia articles for Mahasamghika and Sthavira (and elsewhere) also state that the Mahasamghika Vinaya has the least number of rules, citing Andrew Skilton, A Concise History of Buddhism, stating that the Mahasamghika Vinaya has 67 rules in the śaikṣa-dharma section, compared to 75 for the Theravadin (apparently referring to the 75 sekhiyavatta ), which appears to contradict Harvey’s statement that the Theravadin Vinaya has the least number of rules. Does anyone (1) have any insights concerning the relative number of rules in the Vinayas that can reconcile this apparent contradiction or (2) know where English translations of the n on-Theravadin Vinayas may be found? I am still researching this question online so may end up answering my own question, but would like to hear any relevant information from others. <Q> Of the extant Vinayas, the Mahasanghika has the least rules, if by "rules" you mean "patimokkha rules". <S> As per your post, the difference is almost entirely in the number of sekhiya rules, which are essentially table manners and the like. <S> Indeed, in the early sources the number "150" rules is mentioned, and I believe this means that patimokkha in the time of the Buddha did not include the sekhiya rules. <S> So if we were to count the rules as per the "original" patimokkha, there would be almost no difference between the Vinayas. <S> The patimokkha rules, however, are only a small, albeit important, collection of rules. <S> Throughout the Vinaya there are many minor and incidental rules and procedures. <S> Since these often occur by way of permutations of factors for other rules, it is difficult to count them exactly, and I don't believe anyone has done so. <S> The fact that the Mahasanghika has fewer sekhiya rules has been misinterpreted to imply that the Mahasanghikas were lax in Vinaya, and that their Vinaya text is early. <S> In fact, from this we can't really draw any conclusions about the Vinaya practice of the Mahasanghikas (since the details that differ deal with tiny matters of etiquette), nor about the historical development of the Vinaya texts (since in other aspects the Mahasanghika Vinaya appears later than the Theravada). <A> As for Mahasanghika's Vinaya, i can only find some Dharmaguptaka's translation in suttacentral and Mahasanghika's Nuns Vinaya on Buddhanet <S> I do have translation in other language but unfortunately not in English. <S> BDK has a project to translate every texts into English tho <S> but it seems like they haven't translated the Vinaya's <A> Visuddhimagga silaniddesa wrote that bhikkhu's rules in vinaya pitaka appear 91,805,036,000 rules. <S> If you have ever been monk you will understand that it is not just the similitude counting. <S> The number in your question are just uddesa that bhikkhu must recite in fortnightly meeting day (uposatha). <S> Those are just little example rules, in 91,805,036,000 rules that appear in vinaya pitaka.
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Well, just like what you've read inside "A Concise History of Buddhism" The Theravadin Vinaya is based on Sthraviravadin Vinaya without changing or adding any rules to it.
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How Atheism and Buddhism are different? As I'm knowing Buddhism called atheism religion but I've doubt both are different, I call myself I'm an atheist as well as Buddhist. Or it just described what is it ? <Q> Atheism is not a religion. <S> It's just a view that says there are no deities. <S> Atheism is harmless & compatible with Buddhism when it just means there is no creator <S> /almighty God who is responsible for our fates. <S> But it becomes extremely dangerous and contradictory to Buddhism when it grows into nihilism & materialism. <S> On the other hand, Buddhism is a comprehensive religion with vast number of texts containing in depth teachings and clear guidance on the nature of phenomena and their workings. <S> It teaches the causes of these phenomena, what we need to aim for, and how to achieve that which needs be achieved. <S> These teachings include deities, non-humans, hells, heavens, rebirth, karma etc. & also guidance on how to make the household life successful. <S> Buddhism also has rules & rituals associated with it. <A> Atheism & Buddhism are the same in that both do not believe in a creator god. <S> Atheism & Buddhism are different in that atheism <S> does not provide a path to end suffering. <S> Buddhism and some theistic religions have some similarities in that both share some (moral) aspects of the path to reduce suffering. <A> Buddhism and Atheism, these two words although having some overlap, are contradictory for most people. <S> Atheism is not Buddhism, Buddhism is clearly not Atheism. <S> As i see it Atheism is a counter opposite to Theism and rejection of theistic religious views. <S> Atheism clearly communicates what it doesn't believe, rather than what it actually believes. <S> Buddhism gives totally new definitions to words like "god", "angel", "good", "evil", "death", "wisdom" which are common concepts in theistic religions. <S> Therefor Atheism doesn't really apply very well to the framework of Buddhism as i see it, because they deal with same words but completely different meanings.
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Buddhism can be said to be Atheistic because of rejection of conventional notions of afterlife and creation but Atheism cant be said to be Buddhistic because Atheism is rejection of specific views and not a view itself.
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Proper Meditation Upon A Physical Object I've been previously practicing meditation with the breathing, but for various reasons, among which my inability to latch on to the breath and my facility to focus upon outer objects, I want to engage in outer object-focused meditation. I'd like to know if anyone can explain the process by which to engage in these meditations, and explain the elements linked with focusing and analyzing the object. Thanks <Q> I cannot answer your original question, however, I second the comments above: stick to the breaths. <S> Much more details here: <S> Mindfulness with breathing: <S> Dhamma Talks Mindfulness with breathing: full book <A> Breath watching has tremendous advantages over outer objects. <S> First of all breath is joining point of mind-body and consciousness. <S> No breath no life. <S> More unruly breath is, more disturbed you are. <S> Watching breath slows it down and bring about a balance much faster compared to other techniques. <S> Secondly it is what Buddha taught. <S> Ofcourse one can start with outer objects as is practiced in yoga or other spiritual sects. <S> You can start with sound as is practiced in Nachiren Buddhist sect <S> but I must warn you that it is not what Buddha prescribed. <S> Buddha's techniques and teachings are far superior to any sect teachings or techniques. <S> I recommend changing your lifestyle and even try Vipassna to increase ability to stay focussed. <A> Latching onto the breath is not exactly easy, even if the mind has non-distraction, i.e., is free from hindrances. <S> This is because watching the breath with an ordinary mind causes the breath to calm so, very soon after, the breath is often too calm for the ordinary mind to discern or "latch onto". <S> Establishing the mind on an external object, such as the posture & parts of the body (arms, legs, hands, head, etc), can assist here because it can keep the mind both clear and, in particular, open. <S> In fact, in the Anapanasati Sutta, the instruction literally begins with the words: " the meditator sits with spine erect establishing/maintaining mindfulness in front of one's face ". <S> In my experience, I have found that maintaining a clear & open mind ('externally') has resulted in infinitely better breath meditation (better than deliberately attempting to 'inwardly' watch the breath). <S> The more I deliberately attempt to not watch the breath, the more clear the breath is in the mind. <S> I play a game of ' reverse psychology ' or ' play hard to get ' with the breath. <S> Please remember, the ultimate training in Buddhism is abandoning craving therefore the less craving the better. <A> Initially you will need vitakka and vicāra to sustain your attention. <S> 1st bring your mind to the object, periodically assess if it is with the object and re establish your attention regardless you mind has wandered away or not. <S> 1st <S> a gross level <S> and then at subtler levels. <S> Initially you will feel just the contact and sensations. <S> At a gross level you will see it starts and ends. <S> Closer examination you will see it is made of smaller tingling sensations. <S> This answer give the totality of the ways to analyse the object.
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I would recommend using Buddhadasa Bhikkhu interpretation of the scriptures for the 1st step of your meditation: learn the long breath by controlling the flow of air coming in and out of your lungs, this will relax your body and help you move to the next steps. Once you have established mindfulness of the object you can further analyse it.
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Killing a mouse in the house with a third party I have read the question How not to kill the mouse in my house? and this got me thinking. Would it be wrong to own a cat that would then kill the mouse? I'm not referring to buying a cat strictly to kill a pest, but rather letting a prevously owned pet cat do as it pleases, and turn a blind eye when the mouse is gone. Directly, you're not the one harming the creature, and a cat killing a mouse is completely natural. Indirectly, you've caused the death of the mouse, and have reinforced the killing behavoir in the cat. Would intervening in the cat's hunting practices be good karma? The cat has plenty to eat, and the mouse only provides accomplisment to the cat. <Q> You are not responsible since the mouse came into your home upon its own volition. <S> Also, you are not purposefully trying (wishing?) to create conditions in which a being would get killed. <S> But since you are aware of the situation, about a mouse and a cat roaming free inside your home. <S> You should try to catch the mouse and then release it elsewhere in nature. <S> In the meantime, you could try to prevent the cat from reaching this mouse. <S> The Buddha said: I declare that the mere arising of an intention of performing good deeds is productive of great benefits. <S> - MN 8 <A> The Buddha did not actually arise for the purpose of teaching about good & bad kamma. <S> The teaching about good & bad kamma is merely a 'secondary' teaching in Buddhism. <S> These kinds of questions that create worry, flurry & anxiety in the mind about trivial matters are not the purpose of Buddhism. <S> Buddhism exists to set the mind and people free (rather than place people into bondage from making mountains out of molehills). <S> As an example, recently Hillary Clinton lost the US presidential election. <S> In her previous terms in government, Hillary Clinton voted for every foreign war resolution & is said to be personally responsible for the destruction of the good nation of Libya. <S> Despite her complicity in the deaths, murders & raping of millions of men, women & children, when Hillary Clinton lost the election, scores of fully ordained Western bhikkhus (monks) & bhikkhunis (nuns) were grieving her loss (such as here ). <S> This example shows how individuals in general, including fully ordained monks & nuns, are indirectly supporting evils infinitely more evil than the killing of a mouse by a cat (which is not actually evil since the laws of kamma only apply to people rather than to animals). <S> If the laws of kamma operated in such a indirect manner, these pro-Clinton monks & nuns would probably all end up in the hotttest & most torturous Avīci Hell for eons & eons. <A> I used to have several pet cats and I remember rescuing many mice & squirrels from the jaws of death. <S> Making the cat starve for sometime expecting it to catch pests. <S> Not making any effort to rescue when you see the cat chasing the mouse. <S> Technically it's possible to practice Uppekkha in this instance, but usually it is our cruelty, wanting for the cat to succeed, <S> disliking towards the pest are the mind states that prevent us from intervening.
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The cat killing animals is not bad Karma for you, but here are some ways you can get bad Karma: Being happy when you see that the cat has caught the mouse.
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Feeling intense sensations in my forehead and also my head and body is shaking a lot during meditation While doing meditation, I am feeling intense sensations on my forehead and after sometime my whole will start shaking and my hands become rigid. Why are these things happening?Whether i am doing the meditation in the wrong way? <Q> It maybe several things. <S> But here's something to investigate. <S> You may or may not have this problem. <S> Notice if your breathing heavily as well. <S> Try not control the breath. <S> Loosen the grip. <S> If possible repeat "calm,calm,or relax,relax,let go,let go" while breathing in and out. <A> Which meditation method you are doing? <S> Whenever you do insight meditation, the most important thing, strong belief in your meditation master and meditation technique. <S> Once one undergo some kind of strong experience either tolerable or not <S> , then he/ <S> she must know these are the consequences of before-life experience or the experience in this very life before this practice. <S> So please don't disappoint at what occurring. <S> Please stick to the practice. <S> Nothing is permanent. <S> Strong belief and effort will lead you to another step. <A> Sounds like you're doing fine. <S> What you are experiencing are just the first signs of samadhi. <S> As your mind begins to collect and your body relaxes, there is a tendency to shake a bit in chronically tight muscle groups. <S> You've probably always been tight in your hands; you just never noticed before! <S> ;-) <S> The feeling on your forehead is no big deal. <S> It might even travel to different places. <S> You might even feel like your head is getting inflated like a balloon, that your body is twisting, that your head is vanishing, etc. <S> etc. <S> etc. <S> You'll get used to it. <A> Whether i am doing the meditation in the wrong way? <S> This is right nor wrong these experiences come and go. <S> Why are these things happening? <S> When you meditate you stop creating new fabrications . <S> Many of these experiences are your past fabrications manifesting themselves. <S> More details see: That "Electric Feel" body sensation during meditation <S> What you have to do is continue equanimously without giving importance or thinking and pondering about the experience.
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Having intense emotions on the forehead,body shaking,and rigidity could indicate excessive effort,you may be paying too much attention on the breath in a stressful way. If your doing anapanasati meditation with the aim of developing tranquillity your body should be relaxed. The first signs of samadhi manifest differently from person to person. All of these kinds of things are very common.
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Ethics regarding the sharing of paid Dhamma material I recently bought this Ayya Khema Ebook Bundle . I bought the bundle for my own interest in the first place but after reading in them I would now like to share them with my friend, who is just starting out on the Buddhist Path. Can I share the books I bought with my friend or should I buy the Ebook bundle again in order to share it? Thank you for your time. <Q> I doubt sharing things is a transgression of the 2nd precept; otherwise how could we practise generosity? <S> I would be more concerned about the kamma of selling the Dhamma for money since the Pali suttas state the Dhamma should be taught with "benevolence" & given (freely) as a "gift". <S> And what, monks, is the power of benevolence? <S> There are four ways of benevolence; by gifts, by friendly speech, by helpful acts and bybestowal of equity. <S> This is the best of gifts: the gift of Dhamma. <S> AN 9.5 <A> As you know this is a controversial topic which has been discussed before, e.g. here: <S> Does illegal downloading or viewing of copyright material violate the second precept? <S> One answer (the accepted answer) to that topic says that "copyright is an artificial right" and isn't theft. <S> I think a safe or safer answer would be that if you keep to the terms (copyright agreement) under which you acquired your copy, then you're OK. <S> It's not clear what the copyright terms are for Wisdom Publication's Digital Editions . <S> Perhaps it's in some fine print of the copy you received? <S> There may be a copyright notice? <S> One tennet that's usually accepted for physical books is the First-sale doctrine . <S> IMO someone selling books implicitly agrees to the First-sale doctrine. <S> I'm not a lawyer <S> but I think the First-sale doctrine says that you can't copy the book, but you can sell or lend your copy of the book to someone else. <S> If that's a valid analogy (and I think it has been used for copyrighted software), then the answer would be that you can give or lend your copy to someone else. <S> And/or you can lend them the hardware on which your copy is stored. <S> But you can't make a new copy. <S> So yes you can give your friend your copy, if you delete your own copy. <S> Or if you want two copies (one for your friend and another for you to keep) then you should buy a second copy from the copyright holder. <S> I suggest this answer regardless of what type of copyrighted material it is (i.e. regardless of the fact that you're asking about paid Dhamma material). <A> If you can afford to, by all means support the author and Wisdom Publications by buying the bundle a second time. <S> As westerners we tend to look at money issues from the perspective of buying, but if you look at it from the perspective of 'offering' or 'donation' the topic changes considerably: All through Buddhist history people have offered dharma-teachers donations - shelter, food etc. <S> In our time money makes more sense. <S> It's an unfortunate truth that life costs money - even if you're Sangha. <S> So it makes sense that the donation is 'scripted' to a specific amount. <S> It is a practice of generosity - both to the author / compiler / publisher AND to your friend. <A> Ayya Khema was a dealer of Dhamma. <S> Althought she stole Dhamma, was not shy to found printhouses and commercial retreat centers, was one of the main misleader and introduced Business of monastic in Europe, following other Sri Lanka <S> originated Monks ans BPS, its not good to do the same, and take and use what is not given. <S> Some had found how ever into Dhamma in line with Dhamma and you might find here, Ayya Khema . <S> It's neither legal <S> not any wholesome or neuter deed to take or make <S> , what is not given. <S> And if associating with bad friend, who lead you and advice you to have no shame, you suffer a long time. <S> (How can one not even stick to basics teach such as Vipassana...) <S> You people are not aware of how less goodnessis left and of how less dhammadana accures in this world, used to steal and buy Dhamma. <S> That's really foolish and crazy and great <S> poorness is really already right. <S> You can walk the way of demanding nd claiming this or that and do you "social", "communist" revolution of those out of any merits. <S> But there you are and from there it goes more and more down, having upanissaya and maintaining it to bad friend. <S> [Note: <S> This is a gift of Dhamma, not meant for commercial use or other wordily gain.]
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Since you would have asked the question in a different way if you could not afford to pay, I would say: by all means pay.
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Attitude Towards Speculation and Fantasy I'm experiencing a lot of speculative thoughts and fantasizing about the future when I'm going about my day. I'm wondering whether I should attempt to deny these thoughts, or merely let them arise without judgment. I'm also wondering whether engaging in concentrative breathing meditation will reduce this thoughts in the rest of the day, and whether the arising of these elements or other negative elements such as anger, lust, hatred, pride and narcissism can impede spiritual progress. I think the main question is: should one allow such thoughts non-judgmentally, even if they are delusional, or should one reduce them e.g. via the breath. The speculative and fantasy related thoughts seem to take my time, and so I wonder how one can let these thoughts arise in non-judgment without detrimental effects. <Q> There are two methods to reduce thoughts: (1) Wisdom method, which is replacing unwise thoughts with wise thoughts. <S> This will reduce the thoughts & build the wisdom that stops the re-arising of such thoughts in the future. <S> (2) Concentration method, which is to use the breath to feel calmness. <S> When the mind feels calmness, it will not be inclined to think unnecessary thoughts. <S> Before the Buddha attained enlightenment, he generally used the wisdom method to reduce his unbeneficial thoughts (refer to MN 19 ). <S> This is called ' yoniso manasikara ' or 'wise reflection'. <S> The mind is difficult to know clearly & manage therefore <S> this is a task we each much learn. <S> The Dhammapada states: 33. <S> Just as a fletcher straightens an arrow shaft, even so the discerning man straightens his mind — <S> so fickle and unsteady, so difficult to guard. <S> 36. <S> Let the discerning man guard the mind, so difficult to detect and extremely subtle, seizing whatever it desires. <S> A guarded mind brings happiness. <S> In your situation, the wisdom method is probably the best method since you ask lots of questions here about meditation, which shows you probably need to know your mind more. <S> As for 'non-judging', the Pali suttas do not really teach the practise of 'non-judging' towards unbeneficial thoughts. <S> In addition, fantasies themselves are 'judgmments'. <S> Therefore, if the mind was really abiding in 'non-judgment', it would not be fantasizing about the future. <A> {The speculative and fantasy related thoughts seem to take my time} <S> The reason why they do take your time is because you indulge in them. <S> You get carried away by these thoughts, you create more out of them. <S> That's what happens when we are not aware. <S> As soon as unbeneficial, unskillful thoughts arise, do observe them as they are. <S> They will simply remain at the preconceptual level, they will then disappear. <S> All of this takes place very quickly.. hence the importance of continuous mindfulness. <S> In reality they are merely thoughts, not you, not yours, they do not belong to anyone. <S> They arise depending on causes and conditions. <S> You don't have to cling to them. <S> It is simply about not performing any action, not producing, not constructing. <S> ---- <S> The Buddha instructed thus: "Then, Bāhiya, you should train yourself thus: <S> In reference to the seen, there will be only the seen. <S> In reference to the heard, only the heard. <S> In reference to the sensed, only the sensed. <S> In reference to the cognized, only the cognized. <S> That is how you should train yourself. <S> When for you there will be only the seen in reference to the seen, only the heard in reference to the heard, only the sensed in reference to the sensed, only the cognized in reference to the cognized. <S> Then, Bāhiya, there is no you in connection with that. <S> When there is no you in connection with that, there is no you there. <S> When there is no you there, you are neither here nor yonder nor between the two. <S> This, just this, is the end of stress. <S> " <S> - Ud 1.10 ---- <S> http://www.accesstoinsight.org/tipitaka/kn/ud/ud.1.10.than.html <S> If you wish to take the samatha path, first, so that in time you will be able to use it for insight, you will need to train very diligently until the developement of the Jhanas. <S> It can take many years, sooner or later you will have to practice samatha in a retreat setting as well. <S> It is a very good way, alas quite difficult unless you renounce the lay life and meditate, day and night. <S> Until then, you should put emphasis on being mindful, aware, alert, here and now. <S> "When something appears to consciousness, whatever it is, do observe and know it as it is" <A> Chogyam Trungpa Rinpoche called this "idiot democracy". <S> Being impartial/nonjudgemental towards bullshit is not kusala (conducive to good results). <S> You should definitely make effort to overcome speculation, fantasy, inner monologue, negativity, and other non-productive states of mind.
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Examples of wise thoughts are exactly what you have posted, which is thinking to yourself: " These fantasies are delusional & are a waste of time ".
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According to the Noble Eightfold Path, is it poor practice to speak poorly in solitude? I had this question yesterday, when I was using my navigation system to navigate somewhere completely new in my car. I, by accident, took a wrong turn that resulted in multiple miles of detour. When I realized my mistake, I verbally spoke an explicit word out loud . I was completely alone in the car at the time. I immediately realized my second mistake in speaking as such and I verbally corrected myself to a non-explicit word. The Noble Eightfold Path puts emphasis on right speech, and not saying anything to harm others and self. I was not meaning to harm anyone in my outburst, but to express the anguish of a delayed trip. Buddhism writings (specifically the Dhammapada) also put emphasis on sage qualities, more specifically in the quote "a sage tames himself". Certainly what I did in that situation was not a kusula action, and thus can help breed other akusula actions. My question is: Is it bad practice to display this kind of poor self-control when in solitude? <Q> Solitude is the best time to practice skillful behavior! <S> When you don't have anyone else watching you, it's that much easier to lag in your discipline. <S> The best noble qualities are ones that are intrinsic to your character. <S> They show that your integrity is deep and that your practice is strong. <A> Right Speech in the Noble Eightfold Path certainly refers to not saying anything that harm others and self. <S> However, as a 'morality' factor of the path, it would seem Right Speech is about words spoken to others because morality is generally about our actions in social relationship with others. <S> I think your situation of angry speech in solitude probably falls under the 2nd path factor, namely, Right Thought. <S> Essentially, you had a mind of ill-will. <A> It's not the word that's the problem but the arising of sudden unmindful pushing away of what is arising in one's experience(AKA anger). <S> This is why we try to be mindful continuously. <S> Also, if someone else was there and you intended to hurt them with words that you know they will be sensitive to then that is a defilement. <S> It all boils down to our intentions even if they don't come to transgression.
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Expressing the mind of ill-will via speech in solitude would not change the suffering (harmful) effects of that ill-will upon the mind.
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If a snake is eating a frog in front of me, what should I do? I always wondered what should I do according to buddhism in a situation like that. Obviously I have two options. Hit the snake and save the frogs' life. Just keep watching without doing anything. Can someone explain this <Q> Don't hit snake, but better we understand it's the nature. <S> We cannot get snakes to eat non-veg. <S> We can't change the nature of the world. <S> Animal world is described as one of 4 hells in Buddhism. <S> Their Karma stance causes them to born in different worlds. <S> The most eligible karma they have done in their sansara (chain of lives birth, live, die) will bring their life events to them. <S> Also If we kill the snake, we get it on our Karma account. <S> Karma is like a chain which keep our lives continuing through sansara. <S> Please refer http://justbegood.net/MoreQuestions.htm for better understanding of Karma and their consequences. <A> But you can try hitting the ground next to the snake with a stick and try to scare it. <S> If it does not work, practice Uppekkha to keep yourself from giving into sadness. <A> Samsara means we live in a world where things are as great as we'd like them <S> and we are often faced with choices without a good alternative. <S> (For a western contrived example, see the Trolly Problem ) <S> Modern biologist often conclude that predator and prey, while not in a situation that benefits the prey, have worked out a solution that is horrible, but the best among the options. <S> When predators are removed from an ecosystem, creatures that evolved expecting predators will over graze and create worse problems than when there were predators, e.g. wolves . <S> Mahayana Buddhism, which is the most close to modern Animal Liberation encourages not getting involved with the world of the animals-- let them be, do no harm. <S> (Except for providing medical assistance, Buddhists in the time of Ashoka advocated providing medical help for wild animals .) <S> And in the Bhrama Net Sutra, there is a precept prohibiting owning predator pets, such as cats, but nothing along the line of eliminating cats from nature. <A> Well, there are those who can just stand there and say "frog karma, snake karma" and they might get accused of having no empathy when really they are just trying to see the situation in a broader way. <S> There are those who will try to help a fellow being and they might get accused of only superficially understanding the Buddha's teachings when really they are just practicing compassion. <S> Both sides have there points , probably either way is correct or it depends on the person. <S> If not saving the animal would cause one distress then one should save the animal.
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Snake charmers would know how to apply pressure at the neck or head to subdue them without causing injury.
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If a snake is eating a human infant in front of me what should I do? What is the difference if the snake was eating a frog or a human? What do Buddhist scriptures say about this? <Q> Just kill the snake and save the baby Ok , this would be the reaction of a person who has no idea what Buddhism is . <S> But , even if we know Buddhism to some extent, we would do the same . <S> Because still our minds are not developed. <S> According to Buddhism Basically all lives are equal , if a snake is eating a frog , there will be no reaction from a person who has achieved nirvana. <S> If the snake is eating a human (even if the infant is his own kid , there won't be a difference ) <S> he would never kill the snake , he will try to remove the snake using a stick , if it doesn't succeed,he will give himself to the snake and will save the life of his kid or any other human. <S> But if the snake is eating some other animal, he will not interfere . <S> Because according do Buddhism , people should not interfere with animal lives , all those things are unnecessary attachments. <S> Buddha advises not to have pets , not to even give food to animals continuously , because if you do those animals will start to make bonds with you and you with them , that will definitely make ones samsara longer . <S> Conclusion <S> People should not interfere with actions of animals. <S> But you can save any human being by sacrificing yourself or by using some strategy <A> Here are 2 stories from the Abhidhamma commentary. <S> A farmer who, after having taken his precepts from a respected monk, went to look for his buffalo that had strayed into the forest. <S> Along the way, he was caught by a python. <S> His first thought was to use his axe to kill the snake coiled around him. <S> Then he remembered that he had taken his precepts from a respected monk. <S> The thought came to him for a second time and again he refrained from killing. <S> The third time he was prompted to kill, he threw away his axe. <S> The snake uncoiled itself and freed him. <S> A lay devotee who was told by a physician to give rabbit meat to his sick mother to get her well. <S> When he caught a rabbit, he thought that to take a life so that his mother could prolong hers was wrong. <S> So, he freed the rabbit. <S> On reaching home, he was scolded by his elder brother. <S> However, he stood by his sick mother’s side and said, “Since I was matured enough, I’ve never intentionally taken a life. <S> By the power of this truth, may my mother be healed.” <S> This asseveration of truth saved his mother’s life. <S> What is the difference if the snake was eating a frog or a human? <S> Saving a human is much more meritorious compared to saving a frog <S> If a snake is eating a human infant in front of me <S> what should I do? <S> Use wisdom instead of fear/aversion towards the snake. <S> They say snakes dislike clove, cinnamon smell. <S> Even a pepper spray might work. <S> If you don't have those, try making loud noises and threatening gestures with sticks & stuff. <A> Based on the monk's Vinaya (rules), intentionally killing a human being results in immediate expulsion from the monastic community where as killing a snake does not. <S> Therefore, killing an infant is far more serious than killing a snake. <S> This is based on the natural laws of kamma known within our heart. <S> If we must kill the snake to save the infant, we should kill the snake because if we allow the snake to kill the infant, we will feel great regret & remorse in our heart &, even worse, other people will blame us for our lack of compassion towards the child. <S> We may be socially ostracised & rejected. <S> The snake was murdering the child thus the snake will reap its 'own kamma' (even though, in reality, animals are not subject to the laws of kamma). <S> The scriptures (AN 6.63) teach 'kamma is intention' & 'kamma only comes into play due to sense contact'. <S> Therefore, the only repercussions/consequences of killing the snake will be known within your own heart & nowhere else. <S> When I lived in Thailand, alone near a village, I walked passed a very large cobra laying across the road to the village. <S> Upon closer inspection, the cobra was fighting with an even larger python and had its jaws wrapped around the python's neck. <S> A monk's house was nearby <S> so I informed the monk, who returned with a big stick and hit the cobra until the cobra detached. <S> We did this to save the cobra's life, since it could easily be crushed by a motor vehicle driving to the village. <S> On another occasion, a large cobra was in the visitor's quarters. <S> Again, we had to use a large stick to remove the cobra. <S> Although cobras are our friends, sometimes we must be firm with them. <A> Sounds like a lot of instinct to kill the snake. <S> Replace the snake with say a cannibal and tell me what you would do. <S> You would most logically attempt to disengage the predator from the baby.
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Killing breaks the first precept no matter how you try to justify it!So, try to save the human without killing the snake. With the baby safe, then toss a good meal to the predator to make sure he doesnt go empty handed.
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very strong cravings for compelling images of moving exciting images The problem I find is that modern technology enables easy yielding to exciting moving images in a compulsive way via television, DVDs, cinema and the internet. How can I find free online Buddhist guidance to prevent and avoid online yielding to such powerful cravings which I find are so obsessive and compulsive in me. <Q> This requires seeing clearly & reflecting upon the danger & harm of unwholesome phenomena. <S> The mind must examine & investigate cause & effect very deeply. <S> Examples of this method are found in the Dvedhavitakka Sutta & the Potaliya Sutta . <S> If pornography is a problem, this requires changing wrong views in order to understand what brings women real happiness. <S> And what Master Gotama, is a woman’s <S> aim? <S> A man, O brahmin, is a woman’s aim, her quest is for adornments, her mainstay is sons, her desire is to be without a co-wife and her ideal is domination. <S> AN 6.52 <S> The psychological problem with pornography is related to wrong view or delusion (rather than lust). <S> Readings: <S> Five Mindfulness Trainings & Sexual Responsibility by Thich <S> Nhat Hanh <A> Meditate on your urge to watch movies. <S> Ex: wanting...wanting.... wanting... or bored... <S> bored... <S> bored... until it goes away. <S> Here's a good guide for you: http://www.sirimangalo.org/text/how-to-meditate/ <A> Just unplug. <S> A period of abstinence is the best way to moderate any compulsive behavior. <S> It's the basis for most addiction and 12 step programs. <S> You're over stimulating yourself. <S> Rather than bang around on the internet looking for a solution to your problem, go take a walk instead. <S> If you want a Buddhist answer - every time you cave in to one of those compulsive pressures, you are strengthening your karmic attachment to them. <S> Cut them off at the root. <S> If you don't allow for these behaviors to be born, the rest of the 12 links comprising the chain of dependent origination can't be established. <A> Just keep watching Don't try to stop it . <S> The more you try to stop it , the more the cravings be. <S> So if you want to watch something watch it. <S> Make your life goal just to watch it , <S> example <S> : if you love "Titanic movie" watch it 100 times , 1000 times till you start thinking there is no point watching these stuff , I was wrong this whole time , I suffered a lot because of this cravings , <S> Every time I watched , I needed more , there is no end to this. <S> You have to understand that from within. <S> Trying to stop it will just make it worse , <S> At one point your mind will say , this is enough, there may be some other way to end my never ending needs and desires , then you can follow the path to nirvana. <S> And you will reach it faster than others , because you have understood that there is no point doing those things practically , <A> I try to portray a "non-dharmatic" solution which is effective. <S> Expose yourself to as many as "exciting moving images" as you wish, continuously, until you can take no more; 24 hours 3 days or whole week consecutively. <S> If you wish to cure yourself, opt a period out to do this non-stop exposure, the time required depends on the person. <S> Then you will feel disgusted with all these stimulations. <S> Or, if it's related to sexual desire and images, try the White Skeleton Visualization; or see images of the Tibetan Sky Burial - which you can google, then you will feel disgusted with this perishable body that rotten and decayed like the meat on the butcher's chop board, putrefying and ugly. <A> Craving arises in conjunction with sensation. <S> To let go of craving you have to be unanimous to what is pleasant and unpleasant sensation. <S> In addition you have to remove ignorance by seeing the impermanence nature of neutral sensations. <S> [ Pahana Sutta ] <S> I see that you have used "I" couple of times. <S> I conceiving lead to craving. <S> [ Tanha Jalini Sutta , Cula Vedalla Sutta ] <S> Also thoughts of past and future has "I" and the subject. <S> For this see perception of self arising, the evaluation being favorable (watching a good movie), unfavorable (I do not have this latest movie) and neutral (I do not care about this movie) and how this proliferates to sensations and finally craving. <S> Through Vipassana you should see this sensations arising and passing while being equanimous. <S> This will help you realise there is no controlling, everlasting self. <S> Whatever which is not entirely pleasant cannot be taken as self. <S> When something pleasant changes <S> it is unpleasant, the unpleasant is unpleasant on its own, the conditioned is unpleasant when unknown. <S> [ Cula Vedalla Sutta ] Understanding sensation lead to understanding the 4 Noble Truths and Dependent Arising and eradicating the unwholesome roots.
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Unwholesome cravings are extinguished by using wisdom rather than by using willpower.
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How to get back to practice after "falling" from it? How to get back to practice after failing ? i always try and fail try and fail meditating for some years- had and have a teacher - did retreats - but i never manage to keep meditating for more than a few days - tried going all in - tried only meditating 5 minutes - or just being mindful ect ect cause every time i fail i take a month or two break if not more so how can i get back to practice each time ? the more i "fail" and take this breaks i feel that its for no use cause i never manage to persevere no matter what i try <Q> Ask your teacher. <S> But my advice would be to just continue trying. <S> Also sometimes being frustrated can be useful, because it shows you what kind of approach to meditation works and what doesn't. <A> What do you think it is that is making you fall? <S> I could only speculate. <S> I ask myself this question all the time. <S> Your problem sounds similar to a problem I am having. <S> I practice continuously but intermittently and only a very tiny bit here <S> and there throughout each day in whatever position I happen to be in. <S> I can't seem to get myself to sit down and practice even though I have plenty of time to so. <S> It appears that I am able to see more and more subtly even with such little practice. <S> I usually try to meditate on my desires or vedana, aiming to resolve this tiny practice problem . <S> I have a feeling like all I have to do <S> is remove a twig and <S> this boulder of intense practice will run me over. <S> That sounds scary but that is probably why the twig is there because I fear the boulder of intense practice for some reason. <S> I recently saw that I probably am not taking silla seriously enough and that is probably causing me a lack of concentration on some level. <S> Also I ponder my effort and what it could be that I am taking for granted. <S> Maybe something in here will help your situation. <S> Good luck :) <A> First of all, don't be too hard on yourself. <S> Living in Samsara is not easy, hence why we practice to become free from the rounds of suffering. <S> You made it this far, i.e. being born as a human being. <S> That in itself is a very rare thing . <S> A human life is short and can end at any moment. <S> The Buddha recommended us to contemplate the 5 Daily Recollections each day. <S> Combined with meditation on death this can be effective in creating samvega . <S> You might want to reflect upon your practice and why you are practicing. <S> Are you practicing to keep being in lay life? <S> Are you practicing to become free from suffering? <S> Are you practicing to become a Buddha? <S> Then align your effort with that. <S> Most importantly, are you practicing in order to understand reality? <S> Only the understanding of reality (wisdom) will set us free. <S> Are you practicing according to the Noble Eight Fold Path ? <S> It tends to be people-specific, e.g. some people needs to put more practice into the concentration-group while others need to work more on the morality-group. <S> This will allow you to see where you need to practice <S> and it will show you which of the 5 hindrances you need to work on. <S> That in turn also shows which of the Ten Paramis you need to cultivate in a greater deal. <S> I have not mentioned meditation-practice (vipassana) in this answer as the text-body will become too large. <S> You are more than welcome to sent me an email if you want to discuss that. <S> My mail address is on the profile page. <S> May you have a fruitful practice. <A> I think this question comes from a place of misunderstanding. <S> There is ultimately no reason why you have to practice meditation. <S> Somehow, in the West at least, we've concluded that real Buddhism involves a cushion and sore backside. <S> Those who claim to be Buddhist and don't sit are looked down upon. <S> This is rubbish and completely contradictory to how the Buddha actually taught. <S> The dharma he preached was always tailored specifically for the audience he was addressing. <S> Householders were given instruction on how to make the most of their situation, kings were advised accordingly, and monks received teachings geared towards them. <S> You aren't a bad person for not being able to sit. <S> A deep meditation practice isn't and shouldn't be the immediate goal for everyone. <S> We all have different strengths, different karma, and different life circumstances. <S> Find the dharma you can practice first. <S> Gradually grow into the rest later. <A> If your practice fails review first step on 8 fold path. <S> Perfect knowledge will bring you stream entry and practice flows naturally from that. <S> In other words, a lack of momentum in practice means you have gotten the lesson wrong somewhere. <S> You can't be blamed considering the layers of bs that have been heaped upon the teachings of the Buddha over the centuries. <S> You will have to study hard. <S> Read "Doctrine of the Buddha " by George Grimm. <S> Will clear the nonsense from truth
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Do as much meditation as you can without thinking about the past or future. Check the different groupings and see where practice is needed. Failing is not the problem here, it is the expectation of achieving some results which is the problem, because it causes suffering.
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Can one get into the heart of Zen Buddhism without Chinese? Do we know any Zen teachers/masters that do not have Chinese origins and do not speak Chinese? For example English? P.S. I know that such type of logical questions are taken humorously in the zen culture, as it does not really matter but still my "small mind" is curious. Does one need to know Chinese in order to get to the heart of the teachings? <Q> There's also Korean Zen , and of course Japanese . <S> There are (and/or have been) <S> many English-speaking Zen teachers in, for example, America . <A> <A> Of course! <S> There are plenty of American roshis who never took a day of Chinese in their lives. <S> Frankly, not knowing any language would be even better than knowing Chinese. <S> ;-) <A> Not really but when looking for good sources to learn from make sure translations are accurate and be ware of teachers that are those new age hippies that say Buddhism is not about rebirth, karma, has no gods, Zen is not Buddhism, etc. <A> I just stumbled upon an extract from the book "Zen mind, Beginner's Mind" that fits the question very well! <S> I'm sure this quote from the book will save many smart or intelligent people from wasting their time! <S> The best way to develop Buddhism is to sit in zazen—just to sit, with a firm conviction in our true nature. <S> This way is much better than to read books or study the philosophy of Buddhism. <S> If you want to be a sincere Buddhist, the best way is to sit. <S> We are very fortunate to have a place to sit in this way. <S> I want you to have a firm, wide, imperturbable conviction in your zazen of just sitting. <S> Just to sit, that is enough. <S> Reality cannot be caught by thinking or feeling mind. <S> Moment after moment to watch your breathing, to watch your posture, is true nature. <S> There is no secret beyond this point. <S> Of course, "the best" are just relative 2 words that the authors try to simplify the whole book <S> but I thought it'd be useful for the "mind wanderers" like me to settle down. <S> Knowing that it comes from an expert, haha!
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A famous example is Thích Nhất Hạnh , who is Vietnamese .He has given talks in several languages, including English and French. In Australia, America and many other countiries, many zen temples offer classes in both English and Chinese (separately).
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Have any notable Buddhists commented on Krishnamurti's teachings? Have any important Buddhists made any claim/s about Krishnamurti's teachings? Especially (caveat I know nothing about this) his claim that "Tell them there is nothing to understand " Bold emphasis is mine . or He claimed that the demand for enlightenment was the only thing standing in the way of enlightenment itself, if enlightenment existed at all. <Q> I have read a remark by Ajahn Sumedho on Krishnamurti. <S> I don't recall much of the details. <S> But I can tell you that Krishnamurti 's teachings are different from Buddhism, although he has practiced Vipassana himself. <S> Edit: My answer relates to Jiddu Krishnamurthi, not U. G. Krishnamurthi. <S> I am unfamiliar with U.G. <S> Sometimes you hear monks or nuns or lay people here saying, 'Don't attach to anything.' <S> So we attach to the view that we shouldn't be attached! ' <S> I'm not going to attach to Ajahn Sumedho; I can learn from anybody. <S> I'm going to leave, just to prove I'm not attached to Venerable Sumedho.' <S> Then you're attaching to the idea that you shouldn't be attached to me, or that you've got to go away to prove that you're not attached – which isn't it at all. <S> That's not being wise, is it? <S> You're just attaching to something else. <S> You may go to Brockwood Park and hear Krishnamurti' and then you think – 'I'm not going to attach to those religious conventions, all that bowing, Buddha images, monks and all that stuff. <S> Krishnamurti says it is all poppycock: "Don't have anything to do with it, all that is useless." <S> ' So you attach to the view that religious conventions are all useless, and you shouldn't have anything to do with them. <S> But that's also an attachment, isn't it? <S> – attachment to views and opinions – and if you attach to what Krishnamurti says, or you attach to what I say, it's still an attachment. <S> Ajahn Sumedho <S> You can be attached to the idea of not being attached. <S> Krishnamurti, for example, would always emphasise not to be attached to anything. <S> He would say, 'Monks, this is all wrong. <S> Religion, monks, all this is wrong. <S> It's not the way.' <S> Then people listening to that would attach to his view, and they weren't aware of the attachment they had to Krishnamurti's view. <S> So the problem is not the view, but the attachment. <S> A view is a view. <S> You can see if you're attached to a view, for or against it. <S> Then the actual practice is to not being attached to any view, and you are very much investigating what's going on. <S> Ajahn Sumedho <S> Edit: I added a separate answer on U. G. Krishnamurthi. <A> I have not found anything about "Buddhists" saying anything about UG Krishnamurti. <S> UG Krishnamurti was too low key anyway to take a "religion" seriously and for any "eminent Buddhists" to think about him. <S> Perhaps the "Buddhists" here can offer some opinion(of course that would just make the site go on). <S> There's one thing I'd like to add here. <S> UG Krishnamurti will not come off as a gentle man when he speaks and he speaks very controversially about other religions and religious leaders. <S> People may not like it <S> but he didn't care about it either. <A> I only just read the title, and try to answer. <S> Have any notable Buddhists commented on Krishnamurti's teachings? <S> I think <S> If you don't ask this question, this is not really a dish that's waiting to be served. <S> This dish may even not exist. <S> From past material I read, he was "chosen" by the Theosophical Society and groomed to be a spiritual leader, later he rebelled. <S> Theosophical Society one of the founders was Helena Blavatsky who had learnt something from the Tibetan Lama, thus formulated her theory about the 5/7(?) races, the Atlanteans, Lemurians... and the Aryans are the supreme race... <S> her theory later was adopted by Hitler... then we will have to go on analyzing the hands playing in the dark under the table, the world history and wars how these happened... <S> OK. <S> Pause. <S> According to @sandeepani: The Theosophical Society has helped the reviving of Buddhism greatly during the British Colonial Era in Sri Lanka and elsewhere. <S> But their teachings were somewhat different still (a lot of mythical interest and combining religions), which caused many Buddhist members to leave it in later years. <S> If you are seeking to nourish your spirit, your inner life, my advice is to seek pure, pristine teachings from great teachers. <A> After investigating the Wikipedia page and other sources on U. G. Krishnamurthi, it was possible to came up with some ideas about him. <S> He seems to have had Uchchedavadi like ideas. <S> For e.g. there is no enlightenment, there is no mind, no need for medicine etc. <S> He also expresses the idea that there is no self, which sounds like a Buddhist view, but we must recall that in Brahmajala Sutta, the Buddha has mentioned that, the belief in the existence of a being and non-existence of a being are both extremes. <S> Are there beings spontaneously reborn? <S> Are there no beings spontaneously reborn? <S> Is it that there both are and are not beings spontaneously reborn? <S> Is it that there neither are nor are not beings spontaneously reborn? <S> What is really found is a result of causes that appear and disappear in the form of Pancaskandha (Five aggregates). <S> These aggregates do not belong to a mine, thus they are Anatta.
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Jiddu Krishnamurti (not U. G.) is not particularly being concerned by any Buddhist.
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should i consider this as a hindrance in my practice advice solicitated:i went to a wedding to perfect my mantra recitation and help around in the vedic work say,setting the "havan-kunda" etc.at night on the last day while i was sleeping in the outhouse,my sister was sleeping beside me, well aware of this fact,was in deep sleep,in my sleep i saw an arousing dream and then in a semi awake sate put my arms around her first in a brotherly way,but then lust gripped me,but i immediately retracted my hand and then went to bed..crying...my questions are...will god forgive me for my sin....moreover i did not spill my virya(semen)but i did commit a break in Brahmachari(out of the 8 breaks)so have i lost my rank of a Brahmachari ?????please help me.....(though this queation pertains to hinduism,i feel my Buddhist brothers and sisters can help) <Q> In Buddhism, for sin or transgression to occur, it seems there must be conscious intention. <S> If you want to train in discipline like a Buddhist, you should never sleep with your sister, let alone with any other female, even your mother, let alone in public, because, for a brahmacharya , nocturnal emission can happen anytime. <S> Buddhists do not believe in God. <S> Sexual arousal is caused by chemicals, electrons & hormones and only enlightened beings do not have sexual arousal. <S> Sexual arousal is 'not-self' (' anatta '). <S> The error you made was to sleep with your sister. <S> As a brahmacharya , you must not do this because a brahmacharya should no longer behave like an ordinary householder. <A> Give up Hinduism & any views of a God. <S> Take refuge in the Triple Gem . <S> Yes, you break the third of the eight precepts the moment you touch someone with lustful intent. <S> But you can retake the Eight precepts after taking refuge in the Tripe Gem. <S> For meditation, try Patikulamanasikara or Satipattana . <A> (1) Nigrodha, you may think, ‘The recluse Gotama says this to win disciples.’ <S> This is not so. <S> Let whoever is your teacher remain as your teacher.(2) <S> You may think, ‘The recluse Gotama says this to make us fall from our rules.’ <S> This is not so. <S> Let your rules remain as your rules.(3) <S> You may think, ‘The recluse Gotama says this to make us fall from our livelihood.’ <S> This is not so. <S> Let your livelihood remain as your livelihood.(4) <S> You may think, ‘The recluse Gotama says this to make us do unwholesome things and follow unwholesome teachings.’ <S> This is not so. <S> Let what you consider unwholesome continue to be so considered.(5) <S> You may think, The recluse Gotama says this to separate us from wholesome things and wholesome teachings.’ <S> This is not so. <S> Let what you consider wholesome continue to be so considered.—I <S> do not speak for any of these reasons. <S> Udumbarika Sihanada Sutta <S> According to the above statement you do not have to change any of your practices and faiths. <S> Wisdom <S> - no faith system can have anything against wisdom to know things as they are than being deluded The above system is also systemised as the Noble Eightfold Path . <S> As you progress in this path your faith in Buddhism will increase based on your experience of reality. <S> The experienced reality does not change by what ever label you apply to your self. <S> Call yourself a Hindu if you may but the Dhamma will still work. <S> But to start with you should have some basic level of faith also otherwise you will not practice in earnest or may mix and match the techniques which might lead to undesired results. <S> In this instance it is difficult to say if there was a moral transgression as it is difficult to establish if there was intention. <S> There is ongoing a debate about this type of activity. <S> You might want to read: <S> The Unconscious by Piya Tan Conscious, preconscious, unconscious, subconscious by Piya Tan
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Avoid sleeping in the same bed with your sister in any case! If you wish to keep the eight precepts, avoid getting in a bed with any woman. In my opinion, you have not lost your brahmacharya because your action was not intentional because your mind was in partial sleep. In addition to whatever practices you are doing now practice: Morality - whatever faith system you subscribe to cannot have anything to do against morality Mastery over the mind - no faith system would advocate being compulsive slave your of mind
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Is there a value for a single moment of mindfulness (without others) ? what is the value of a single moment of mindfulness- and is it worth anything if not combined with other moments when i do a good action to help others even a small one it has its benefit to the other without even looking at its affect on the practice even even if i do one deed like washing the dishes of the family than i dont do nothing for 4 months its worth something if i meditate for 30 minutes or be mindful while doing some action for 30 minutes and than i dont do meditation or even be mindful for 4 months - is it worth something ? why you say so ? (there are so many teachers talking about the importance of consistent practice which makes me think that its not worth anything) This is a continuation of a precius question i ask which is very similar but not exactly the same : Is there a point for a not continues practice? <Q> Value, let's face it, is an idea - not to diminish the question. <S> All that can be found is mindfulness, whether realized or ignored. <S> No moment, or what appears in it, can possibly have a beneficial or detrimental effect on some other moment, though a clean sink is bliss itself. <S> If one's present course of practice is intermittent, it is beautiful. <S> If we tie our quality of practice to some preferential outcome, there is binding. <S> If we fail to see or appreciate the fulfillment of things as they are, our very commitment to practice can reinforce the myth that we are somehow less than enlightenment. <S> Presence is awake, this is irrefutable. <S> Warmly, NightSkySanghaGuy <A> If you have only a single moment of mindfulness it is only two types of thought moments that will be of immense benefit to you. <S> Even other thoughts are OK if you understand the nature of your mind, how merits and demerits form in the mind, how to free yourself from those demerits, and ways to cultivate merits, and then follow such a process with effort. <S> You will then be able to come to the Dhamma gradually. <S> It will be like a hole-less pot being filled by droplets of water with the each drop it receives. <S> The two thought moments to cultivate are that of Metta and impermanence (Anicca). <S> Such moment thoughts would be of immense benefit (as per the scriptures). <S> Here I did not say loving kindness, as metta is not necessarily an attitude of loving-kindness. <S> It’s more an attitude of goodwill—wishing the other person well, but realizing that true happiness is something that ultimately each of us will have to find for him or herself, and sometimes most easily when we go our separate ways. <A> The ultimate Buddhist practise is letting go or non-attachment (refer to Culatanhasankhaya Sutta ). <S> When the Buddha spoke of mindfulness, concentration, etc, he referred to qualities of mind that have the quality of 'letting go' or ' vossagga ': <S> A monk develops mindfulness as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. <S> He develops analysis of dhammas as a factor for awakening... <S> persistence as a factor for awakening... rapture as a factor for awakening... <S> serenity as a factor for awakening... <S> concentration as a factor for awakening... <S> equanimity as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment ('vossagga'). <S> Anapanasati Sutta <S> And what is the faculty of concentration? <S> There is the case where a monk, a disciple of the noble ones, making it his object to let go ('vossagga'), attains concentration, attains singleness of mind. <S> Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters & remains in the first jhana... <S> SN 48.10 Definitions for vossagga <S> Concise Pali English Dictionary vossagga masculine donation; relinquishing; giving up. <S> PTS Pali English Dictionary vossagga relinquishing, relaxation; handing over, donation, gift (see on term as ethical Bdhgh at K.S. i.321) <S> DN.iii.190 <S> (issariya˚ handing over of authority) <A> You don't say what your practice is - unless I missed it - but there is more than one way. <S> Have you considered hunting around and reviewing a few different ways? <S> Life is fleeting and opportunity is soon lost, as is said. <S> Even reading a sutra or chapter a day would be more protective than what you are describing, I think. <S> I hope you find something that works for you. <A> Imagine some valuable has fallen into a well and you are draining it to get the items. <S> Every bucket of water you take out has a value towards draining it. <S> But if you take buckets of water far apart new water will replace the old and the water level will not go down. <S> Same with Fabrication. <S> You have to take them out faster than new ones forming, i.e., every moment you practice has a value as long as you practice often enough.
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If one's present course of practice is consistent, it is beautiful. Value can be attributable to all and everything that occurs, whether once and forgotten, or consistently applied. Selfless or unselfish acts, such as washing the family dishes, contribute to a mind that can let go.
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Feeding meat to pets is it a good karma or bad? I switched my diet to complete vegetarian diet just out of compassion towards animals. However I am confused about feeding meat to my pet dogs. Feeding meat to one animal will directly or indirectly involve the killing of another animal. I feel like I am provoking the slaughtering of animals. Is that a bad karma though it's good for another animal? What was Buddha's thoughts about this? <Q> According to the Brahmanet Sutra you should not own any pets which typically eat meat, except dogs who guard your property. <S> Part of the reason is that a bodhisattva should not be engaged in fostering the consumption of meat, which is not compassionate. <S> However, I would also be concerned with the health of the animal on a vegetarian diet. <A> Meat eating is a very sensitive topic. <S> Other people or You or I may have different views on this and each may be right to a certain extent. <S> But we all should be open enough to look at the Buddha’s insights on this. <S> He is the Tathagata who knows and sees, or by that I mean the Suttas and Vinaya – our guide and teacher (AN 4.180). <S> In Majjhima Nikaya 55, it is said that: “Jivaka, I say that there are three instances in which meat should not be eaten: when it is seen, heard, or suspected (that the living being has been specifically slaughtered for oneself) … I say that there are three instances in which meat may be eaten: when it is not seen, heard, or suspected (that the living being has been specifically slaughtered for oneself)….” <S> “If anyone slaughters a living being for the Tathagata (i.e. Buddha) or his disciple, he lays up much demerit in five instances … (1) <S> When he says: ‘Go and fetch that living being’ … (2) When that living being experiences pain and grief on being led along with a neck-halter … (3) <S> When he says: ‘Go and slaughter that living being’ … (4) When that living being experiences pain and grief on being slaughtered … (5) <S> When he provides the Tathagata or his disciple with food that is not permissible ….” <S> Now you know how the Buddha distinguishes between meat that is allowable (With the exception of ten types of meat which are prohibited to monks: human, elephant, horse, dog, hyena, snake, bear, lion, tiger, and panther. <S> Refer to Mahavagga, the Books of the Discipline: <S> Book 4, pages 298-300. <S> The Books of the Discipline is the English translation of the Vinaya books (in Pali) by the Pali Text Society, U.K..). <A> a non-buddhist reply : <S> it depends - people who feed their dogs not bought store food should really be experts on the subject of what dogs eat -- <S> and if you feed the a vegeterian diet i belive its much harder to mess up <S> There are some good quality balanced vegan dog food actually of some known producers like natural balance which have their experts advising them on the food .... <S> but im not sure that you have that in india <S> (your indian right?) <S> It might be more compassionate to feed your dog a good diet with meat than to give him a home made diet without meat but also <S> if you give your dog home made with meat you still need to become an expert on the subject so you wont mess up on it ............ <S> that being said - <S> the longest living dog ever in the world which lived to 27 years ate a vegan diet of "rice, lentils and organic vegetables" ..... <S> but im sure her owners knew what vegetables to give her - they might have been organic - <S> i dont know where the dog got b12 from - maybe his own body can make it.... <S> this are issues you need to check first - and understand them very well <S> anyway i dont think feeding a dog meat is the same as eating it yourself which is much more important : not in an atheistic way and in my personal understanding of Theravada <S> it has benefits to you personally cause it reduces attachment and even might help develop metta <S> So keep with the meat until your sure ...... !!! <S> this seems like a good solution - making good kamma for you and the butcher !!!
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You can try to get free leftover meat from butchers - my grandpas brother used to do that - he got leftover meat from butchers to feed his dog and they were quality parts also -
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Is mindfulness itself kamma ? does it create kamma? Is mindfulness itself kamma ? does it create kamma ? is it one of the 50 types of kamma ? (my teacher who is a monk told me mindfulness is kamma - and like kamma its an accumulated thing ) Im asking cause if mindfulness is kamma than its accumlated - and if its accumlated it answers my "problem" : Is there a value for a single moment of mindfulness (without others) ? <Q> Fabrication (Sankhara) , consists of 50 of the 52 Mental Factors (cetasika) . <S> Mindfulness appears in the 25 mental factors which arise with wholesome consciousness. <S> Mindfulness is wholesome as it aids liberation. <S> Unlike some factors which accumulates Fabrication which is one which aids in not creating new fabrication which keeps a being in misery. <S> Also what every is Wholesome is not necessary accumulation of positive Karmic Fabrications. <S> The reduction in accumulated Karma is also Wholesome are you are more closer to liberation. <S> Also note the 50 cetasikas are not all wholesome and they influence karmic accumulation. <A> No There are two types of karma , positive karma and negative karma. <S> Karma are acts done by body ,words and mind. <S> But it will reduce the negative karma that you'd do unknowingly.because <S> you are aware of your mind. <S> Thus eventually it will help you to achieve nirvana even though doesn't create karma. <A> Right mindfulness is an intentional (mental) act <S> therefore it is kamma. <S> However it falls under a 3rd type of kamma that is called the "kamma that ends kamma". <S> AN 6.63 states <S> the noble eightfold path is the kamma that ends kamma therefore right mindfulness falls within this.
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Mindfulness itself is not a karma since it is not an act.
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More self control - Beginners Most of the time we are under control of our mind and old habits.If a beginner wants to break the old habits and get more control of it.From where do they should start ? <Q> One starts by seeing with insight how the old habits are disadvantageous, unsatisfactory (incapable of bring lasting hapiness), dangerous, harmful &/or promote suffering. <S> The Dvedhāvitakka Sutta is one of many suttas describing how the Buddha, before his enlightenment, reflected upon the advantages & disadvantages of differing types of thinking. <S> The Upanisa Sutta states <S> a cause of faith in Buddhist practises is the experience of suffering. <A> The short answer is BE WISE. <S> BE PURE IN DEED, SPEECH AND THOUGHT. <S> The wise are controlled in deed, they are controlled in speech, they are controlled in thought. <S> Only if you could stay heedful, would you be able to put out the fire of lust (Ragaggi), the fire of hatred (Dosaggi), and the fire of delusion (Mohaggi) that are waiting to flare up at any moment. <S> We all have these traits to a lesser or greater degree. <S> Otherwise we cannot be living in the society. <S> Since one does not live alone, living in unity in society requires self-awareness, self-control, adaptability, non-violent attitude and good-will. <S> Buddhists are taught to diffuse the Four Divine States of Mind: loving-kindness, compassion, sympathetic joy and equanimity towards all sentient beings who may be of different nationalities, religions and environments. <S> The Five Precepts that we follow help us to abstain from killing, stealing, sexual misconduct, false speech, and intoxicants which cause carelessness. <S> We should be kind, honest and mindful. <S> Then our society will reach the goal that persons can live together peacefully and in mutual trust. <S> In the scriptures it is said: "Good is restraint in action, And good restraint in speech, Good is restraint in mind, <S> Restraint throughout is good. <S> Well guarded is he said to be <S> Who is ashamed of sin, in all things self-controlled "' <A> Stop trying to control is a good way to gain some control <S> (: Insight meditation(I assume your talking about insight so if your practicing something else than this answer probably doesn't apply) <S> is so easy in a way because the only thing you ultimatly have to do is experience what is going on in your own experience. <S> Although it's good to do preliminary stuff like doing good sila so that the mind can better become clear and concentrated and making sure the facilities are ballanced. <S> In insight meditation there are ways to control your own faculties but it's better to find a good teacher. <S> They will know how to guide you so your practice is effective. <S> -Good luck <A> You start with self restraint. <S> When your old habitual or reflexive responses try to manifest himself try to take a step back, compose yourself, see if the actions are in the list of acts you want to avoid if so avoid it. <S> Also have a list of action you want to do as try to do it when you get the opportunity. <S> As you go on see if the actions are for the good of oneself or that of others, or one's action are the way you want to treat others, then follow through accordingly and if not abstain from such action. <S> [ Velu,dvāreyya Sutta , Sedaka Sutta ] Finally as your wisdom increases see if the metal states and content (Refer to Comprehensive Manual of Abhidhamma by Bhikkhu Bodhi and Kīta,giri Sutta section on feelings) are favorable and then follow through if the actions are conducive.
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One starts by seeing with insight the advantage & benefit of giving up those old habits. Initially this would be having a list of rules or code of conduct you try to adhere to.
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Why does my mind naturally wander? Before sitting for meditation I got a few strange questions: why does my mind even wander? What does my mind want, and can it ever be satisfied completely? Can anybody please explain this to me? <Q> Every life form is born in the world due to craving. <S> Within life forms, there are seeds, such as sperm cells, which are propelled by craving. <S> Parents of children engage in sexual intercourse & reproduce new life propelled by craving. <S> New born children are born with craving to eat, craving to be safe, craving for love, craving for pleasure, etc. <S> This 'wandering' is called 'samsara'. <A> You ask as to why the mind wanders. <S> But it is there for cognizing thoughts – just as the eye is there to seeing forms, ear for hearing sounds, nose for smelling odours, tongue for tasting flavours, and body for touching tangibles. <S> That is why, the more we watch our mind and see what it does to us and for us, the more we will be inclined to take good care of it and treat it with respect. <S> One of the biggest mistakes we can make is taking the mind for granted. <S> The mind has the capacity to create good and also evil for us, and only when we are able to remain even-minded no matter what conditions arise, can we say that we have gained a little control. <S> Until then we are out of control and our thoughts are our master. <S> Taming this monkey is not an easy thing. <S> So you have to take baby steps in the beginning. <S> Even if your attempt at meditation takes only a few seconds, or a couple of minutes, be happy about it. <S> Left alone the mind behaves like a monkey in a forest. <S> Meditation is a great way to calm the monkey mind. <S> But prior to that we have to learn how to go beyond - being resolved on sensual passion, being resolved on ill will, being resolved on harmfulness—because all these things stir up the mind and interfere with its settling down. <A> why does my mind even wander? <S> Whenever there is a contact we perceive this as favorably or unfavorably, this results in a feeling of pleasantness or unpleasantness, this leads to thoughts of memories of the past or future expectations, these thoughts proliferate into more thoughts. <S> What does my mind want, <S> You mind always crave for sensations / feelings. <S> ... and can it ever be satisfied completely? <S> Not by means of seeking pleasant experiences. <S> But still it it can be stratified if you practice meditation and realise Nirvana.
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The mind wanders due to craving.
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Does Buddhism view mind phenomena as chemical or as supernatural? I was once again challenged by my scientific friends: who say that all mind phenomena is just chemical reaction! My question is, how does Buddhist philosophy view this question? I'm leaning towards my science friends' view, after reading A Manual of the Excellent Man , where the seven aspects of perception on materiality are considered to be the combination of natural elements. If so how does a chemical overpower another, and is the transcendental self also chemical / elements? Because if it were not, then we could assume spiritual forces were active in creation, etc.! <Q> Consciousness (viññana) and Materiality (rūpa) are related as are magnetism and electricity. <S> Their relationship is reciprocal, each conditioning the other. <S> They are dependently originated, i.e. neither exists independently. <A> Buddhism calls the physical 'material' ('rupa') and the mental 'immaterial' ('arupa') <S> however it also states mind-&-body ('nama-rupa') are dependent upon eachother (refer to Nalakalapiyo Sutta ). <S> It is likely mentality arises from the physical, as your scientific friends say, since when brain injury occurs, mental impairment follows. <S> I like the following quote attributed to (Gnostic) <S> Jesus: (29) <S> Jesus said, "If the flesh came into being because of spirit (consciousness), it is a wonder. <S> But if spirit (consciousness) came into being because of the body, it is a wonder of wonders. <S> Indeed, I am amazed at how this great wealth has made its home in this poverty." <S> Gospel of Thomas <S> To conclude, the mind or enlightenment does require a chemical basis, which is why edible food is a requisite of the path. <S> Without physical food, the functioning of the mind is impossible. <A> First of all, "mind" here cannot be directly replaced by one Buddhist terminology. <S> We are trying to get sensible knowledge from two different systems, literally, a goat's respiratory activity with an orange's. <S> where the seven aspects of perception on materiality are considered to be the combination of natural elements <S> I haven't read A Manual of the Excellent Man , "natural elements" <S> here I assumed you mean chemicals. <S> If these chemicals are pulled together, without the "man", can they think, i.e., inject these chemicals into a sole brain, or a highly sophisticated robot? <S> Second, Buddhist doesn't view material as "material", like the science way of material formed by atom, atom combined by electron and proton... <S> baron, quark... <S> etc. <S> Material appears because the "Aware" (覺) stagnated (attached), combined by collected "logos" (names) stored in the 8th vijnana. <S> Buddha used a metaphor in Surangama Sutra, that someone who looked at the empty space for long long time and worn out, he started to see "flowers" (sparkles of lights etc.) <S> in the sky. <S> Because of habitual in many many lives, this "material" interacted with us, like it has it's own property. <S> Like someone walking on a path with a hole on it, after many many times, he gets used to the hole as if it's flat, if this hole leveled, he may feel like to walk on a mound in the beginning. <S> The hollow, flatness is not the property (permanent, self-existed) of the hole, <S> neither the mound. <S> Third, there is nothing "supernatural" in Buddhist teaching. <S> " <S> Supernatural" if we used this term is just because we don't understand how it happened. <S> Does Buddhism view mind phenomena as chemical or as supernatural? <S> Thus this is not a correct way to phase the question. <S> I noticed "mind" is used widely in English discussion on Buddhism. <S> This seems a confusing translation that often "mind" being viewed as the ultimate essence. <S> Therefore, we have the term "mindfulness" to be praised and worked hard on. <S> This is not, although I'm also in the process of learning can't be sure if I'm correct, as much as I've understood and learnt. <A> Does Buddhism view mind phenomena as chemical or as supernatural? <S> Neither. <S> Buddhism views mind phenomena as relational . <S> Mind is interplay of information - a transient flow of appearances arising from structures and relationships occurring between the ever changing forms (sankharas - transient conditionally existing assemblies of various factors). <S> If you see it as such, mind is the other form of matter organization, it's dynamic side, it's structure and potentiality as it plays out over time. <S> So the mind, strictly speaking does not require chemical basis, but it does always require some kind of media for information to ride upon.
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Buddhism states the arising of consciousness without a physical body & sense organs is impossible ( Upaya Sutta ; Mahatanhasankhaya Sutta ; etc). Thus mind is definitely not chemical, although chemicals activities may relate to the process of thinking. All phenomena is as-is, including sometimes we read in the Sutras describing the abhiññā demonstrated by some arahants.
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What are the benefit of Dhamma in this very life that could be thought to a beginner? Please limit the benefits to here an now, because an ingenious youth hearing the benefit on future rebirth and also hearing hard to grasp concept of karmic stream will surly say that “what’s it in to me what do I care what happen in future”. In other work one who is a beginner who lack virtue will say “Ooh this karmic concept you teach is like borrowing money from some one you don’t have to pay why should I care” By saying the above I’m not trying to open a discussion about Karma / Self etc…a virtue done because of Idea of self as proposed on other religions which get tormented in future for action done here is phony virtue, its like been temperate toward your wife for fear of losing her. <Q> Karma works in this life too. <S> If you are kind to people, you create friends, then friends will take care of you. <S> This is called karma - creating conditions for your future, in this life. <S> When you are driven by emotions, like obsession or negativity - you become kind of blind, so you create bad conditions for yourself. <S> So seeing your mind and developing ability to stop harmful thoughts is useful for you, in this life. <S> Stupid people always argue about things, they always see them from one side only. <S> Buddhism teaches you that things have many sides, and when you see it from all sides - you don't argue. <S> This is useful for you, in this life. <A> "Beginners" should be taught what is honest & true (rather than speculations & superstitions). <S> For example, the Maha-Mangala Sutta lists the many blessings of the Buddha-Dhamma, without mentioning 're-birth' or 're-incarnation'. <S> Following the guidance given in the Pali scriptures, beginners can be taught the following dependent upon their needs & aspirations: (1) <S> The many benefits of morality (non-harming), which include the preservation of psychological 'normalcy', integrity, self-respect, trustworthiness, social relationships & freedom from remorse & regret. <S> (2) <S> The benefits of giving/generosity, which include happiness, beauty, strength & self-respect. <S> (3) <S> The dangers of sensuality & extreme behaviours (such as gambling, intoxicants, etc), which include addiction, loss of freedom, breakdown of relationships, loss of wealth, bad health, etc. <S> (4) <S> The benefits of the Brahmavihara, here . <S> (5) <S> (6) <S> The benefits of wisdom, in ending sorrow & suffering & guiding life safely. <S> The Blessed One discoursed to him a graduated sermon, that is to say, he spoke on the subjects of liberality, virtue, the heavens, on theevil consequences, the vanity and the depravity of sensual pleasures,and on the advantages of renunciation. <S> When the Blessed One perceived that the mind of Upāli, the householder, was prepared, pliant, free from obstacles, elevated andlucid, then he revealed to him that exalted doctrine of the Buddhas,viz. <S> Suffering, its Cause, its Ceasing and the Path. <S> Upali Sutta <A> The immediate benefits of Dharma are many many, depends on how the student gets it. <S> As a personal experience, from someone who almost "despised" when learnt the "world religions, Buddhism" on primary school history lession formed a negative perception, to a particular occasion tasted the authentic favour of the Dharma: You will understand how the world is formed and why everything exists, literally speaking. <S> You will realize that confrontation is useless, war will not end war, protest will not bring equality... <S> you will be much wiser in dealing with matters. <S> You will know that humans are limitless, instead the body and mind is the cell to block our knowing. <S> We are the master of our destiny. <S> There is a perfect stage that can be reached by mere human, not by any salvation, by any mercy of a god. <S> This perfectness is all knowing and in bliss. <S> You will naturally start to treasure and respect all living beings, including plants, insects, animals... because they have the same essence in you, and you somehow involved in creating them, literally speaking. <S> You will become more intelligent, and with better temperament. <S> Your appearance will become more lovely, people will become more friendly to you and like to be around you. <S> You will not be driven by the hectic and noisiness of the now-a-day life pace, for you have found the center/pillar, instead of drifting like a log in the sea. <S> You will not fear death as if you fear darkness in an bottomless abyss or endless night; but you will fear death because the rotting of the body after death (my current stage, especially seeing the photos of the Sky Burial). <S> There are many many more...
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The benefits of concentration meditation, particularly how it brings a free here-&-now pleasure/happiness that is superior to worldly/sensual happiness. What we sow is what we reap, therefore, we could be in peace with ourselves and what we do and what happen, no one to blame, no unfairness, in fact; in the long test by time.
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Why do i look sad, while doing things consciously? I have started doing things consciously, i don't want to laugh anymore, i just want to maintain that inner peace felt in doing things meditatively.But people have started asking that "i am looking sad".Should i smile or should i go with the flow, i want to follow Lord Buddha. One more thing i want to know the Essence of Lord Buddha with in few lines, i theoretically know only about focusing on breathing and vipassana meditation(which i am going to attend soon) <Q> It is difficult to be around non-meditative people when you are meditative. <S> Dhammapada 302 states: <S> Suffering/difficulty comes from association with unequals. <S> When they say: " You are looking sad ", this is a reflection of their own lack of knowledge, their own sadness & their own underlying fear. <S> This has happened to me a few times before, when I used to work in an office. <S> The Buddha taught that a person accomplished in meditation can in a 'finger-snap' generate metta (loving-kindness). <S> Monks, if for just the time of a finger-snap a monk produces a thought of loving kindness, develops it, gives attention to it, such a one is rightly called a monk. <S> Not in vain does he meditate. <S> He acts in accordance with the Master’s teaching. <S> AN 1:6.3–5 <S> Yes, you probably should smile, say you are fine & offer an easy explanation, such as you are training yourself to work/do things with calmness & without stress. <S> As for the essence of the Lord Buddha, this was explained in MN 37 as: <S> Nothing is worth clinging to... <A> I think you have some ideas collapsed. <S> I don't want to laugh anymore <S> If this is actually a goal, I'd like to suggest that you may have wandered off from your true intention. <S> Mindfulness during daily activity can produce a sense of peace and satisfaction, but if it is so self-contained that it forbids laughter, it becomes restrictive, and won't produce anything lasting. <S> While concentration is important, mindfulness includes the entirety of your environment, not just the task at hand. <S> That means mindfulness includes attentiveness to others; to the dog across the street wagging his tail in such a way that you can't help but laugh; to the non-restrictive space that grants being to all that exists. <S> A couple quotes: If you wish to understand yourself, you must succeed in doing so in the midst of all kinds of confusions and upsets. <S> Don’t make the mistake of sitting dead in the cold ashes of a withered tree. <S> - Enyo and <S> [Mindfulness] is doing each thing you do as if it is your one and only chance for self-expression, joy, freedom, and peace of mind. <S> - Werner Erhard Don't get attached to the peace of mind part. <S> Mindfulness that is overly self-conscious will leave you attached to being ' good at concentrating ' or something. <S> Open yourself to your task and the environment within which the task exists - let the outward expression of joy you find in your practice be a gift to those who are near. <A> I have started doing things consciously, i don't want to laugh anymore, i just want to maintain that inner peace felt in doing things meditatively. <S> But people have started asking that "i am looking sad". <S> Should i smile or should i go with the flow <S> , i want to follow Lord Buddha. <S> This is a similar experience i've encountered. <S> My eyes are down cast. <S> I don't talk a lot. <S> I keep to myself. <S> I have also observed, i also look quite expressionless. <S> This can sometimes be misconstrued as sad. <S> But i feel enormousness peace. <S> I'm just not animated. <S> In our society today, everyone has to be constantly talking,reacting,bubbly,hyped,on their phones,smiling,being a running commentary on daily events.. <S> Two people have expressed concern about me because i don't seem as interested in many things,since they equate happiness with "doing" things. <S> Travelling,partying,listening to music,adventure,talking about anything under the sun etc.(Accumulating more experiences). <S> After experiencing peace from meditation my idea of happiness is more of peace and stillness. <S> Instead of smiling,looking happy and experiencing more experiences. <A> I think being conscious and mindful must make you look sad. <S> Quite the contrary. <S> This may become obvious if you feel the tension in your forehead and tell yourself to relax. <S> There's a strong coupling between the expressions of the body and the feelings. <S> If you are experiencing joy in any form, it's almost impossible to look sad. <S> As in meditation, when that little sparkle of bliss comes up, there's no reason not to look happy. <S> Maybe you find reasons for happiness within the work, as you are content with well it all fits together. <S> There's no obligation to freak out about some superficial video on the internet - there are so many real nice things your mindfulness can observe. <A> I don't want to laugh anymore <S> Why? <S> What happened? <S> Why can't you laugh in a situation meditatively? <S> I myself was like this. <S> Not talking. <S> Being silent. <S> Not involved in/Aloof from the situation. <S> I think you are misunderstanding the meditative nature a little bit. <S> When you are playing a game, why won't you be joyful or laugh? <S> Or be disappointed if you lose. <S> And still feel that everything is okay. <S> See, Lord Buddha said, as quoted, I am awake . <S> Which means he would laugh when the situation is so, shed tears when the situation is so, advise people when situation is so. <S> It seems like you are getting stuck and taking life too seriously. <S> See you can be serious when required and joyful when required. <S> What is the problem? <A> Buddhism deals with the mind. <S> "Are you sad?" <S> Or "are you sad not? <S> " These are distractions. <S> Distractions keeps one from progressing - one hears others louder than the practice.
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Allow yourself to enjoy the work you're doing, smiling and laughing isn't a bad thing. If you look sad, you might just have attached to much to what you're doing, feeling tense and tightened up. When I do things meditatively i usually look like i'm in a trance like state.
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How should I spend my day, according to Lord Buddha teachings? According to Lord Buddha teachings, How should a normal employee spend his/her day ? How much time should one meditate? (annapanna or vipassana) ? While sitting in office, how should i sit (sometimes i try to sit as straight as possible, but after 10 minutes i am back to ordinary state) I want to know how to spend all my 24 hours in order to remain all time conscious (what exactly means conscious, suppose i am walking, should i remain aware about my hand and legs moving or my breath) ? Kindly help <Q> How much time should one meditate? <S> (annapanna or vipassana) ? <S> 2 session of 1 hour each sitting meditation generally works well for many, but this is not the true meditative practice. <S> According to Lord Buddha teachings, How should a normal employee spend his/her day ? <S> Real meditation is from awakening to sleep. <S> Be aware of sensation arising and passing either due to posture, bodily sensations, mental activity and thoughts, sensory experiences, etc. <S> As an employee you should earn your living in the right way and ethically. <S> While sitting in office, how should i sit (sometimes i try to sit as straight as possible, but after 10 minutes i am back to ordinary state) <S> What every posture that works for you is fine. <S> Over rigid postures may give undue attention of colleagues which might not help. <S> If you are referring to "crookedness of body" in <S> (Pacetana) Ratha,kara Sutta , this is a figure of speech referring to lax morality. <S> I want to know how to spend all my 24 hours in order to remain all time conscious (what exactly means conscious, suppose i am walking, should i remain aware about my hand and legs moving or my breath) ? <S> In short the breath and arising and passing of sensations. <S> Generally when you are waking moving parts have more sensations, but as you progress it is good to look throughout the body. <S> If the sensations are pleasant you get attached if not averse. <S> This is one thing you have to understand and be aware of. <S> Staying in a particular posure may be present for a little while but becomes painful and the urge to more arises. <S> When you move the new posture becomes pleasant and cycle continues. <S> Similarly for thoughts, memories, and other sensory experiences. <S> Regarding sensory experiences and perceive it as positive or negative or neutral, if positive you experience a pleasant sensation and you get attached to the pleasant sensation triggered by the evaluation and similarly when the experience is negative. <A> The Buddha tends to give a different style of teaching for lay people and monastics. <S> Meditation is rarely advised for lay people, they focus on developing merit for a good future rebirth. <S> Lay people are frequently urged to follow the five precepts, to develop right livelihood, and to give dana. <S> So you are already going beyond what is suggested by the Buddha. <S> You may find his teachings for monks to be more relevant for your practice but don't lose sight of the basics, precepts are an important practice to complement meditation. <A> You could work vipassana into the workday. <S> It's designed to help us just see what is happening as it is happening, and to catch even our most subtle emotional reactions. <S> You can also practice meditation that supports the main vipassana practice: like Metta or loving-kindness if too much anger comes, or anapana (breath meditation) if you need to calm down quickly. <S> One of my favorite teachers, who specializes in teaching people for the working world, is Stephen Procter. <S> These are videos with the method and the theory: <S> Mindfulness Meditation Talks - Stephen Procter Guided Mindfulness Meditation Training
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Meditating or other activity in office which might interfere with your duties might not be ethical.
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Length of daily meditation (Soto zen) Most Soto Zen sources that I've seen advise daily Zazen, preferably when first rising and before going to bed. However, few make reference to a length of time. The only one I remember says half an hour. At this point I feel like 15 minutes would be a serious challenge (I am a beginner). Is this a problem on my end, or could I perhaps start with 15 and work up? If so, at what rate should I increase? <Q> If you have a Sensei or Roshi, ask them. <S> If not, I would recommend you to start with a length which is challenging but not impossible to manage. <S> From time to time you can do a longer meditation. <S> In example, on a weekend sit 4 times 15 minutes with 5 minutes kinhin between. <S> You'll find this a valuable experience. <S> Don't just stay with a specific time without changing: no challenge means no progress. <S> Zen meditation is about interrupting, its hard work. <S> If you feel relaxed, work harder. <S> There is no official recommendation because every teacher recommends it different. <S> In example Kodo Sawaki emphasizes Zazen and he would most likely recommend stricter practice than modern teachers. <S> I would definitely recommend you to find a meditation group (sangha) as the sangha is also part of the way. <S> Questions like you asked can't be answered easily, especially by people like me who never met you. <S> Additionally you might get theoretical answers by people like me who are not competent enough to guide you (I am not a sensei, just a student). <S> Remember, zen is a way, not just a quantified meditation block. <S> However, if you don't have a sangha close (or just crazy people in it) it's better to start somehow instead of doing nothing. <S> So I would suggest the 15 minutes and work up and keep reading old masters. <S> I recommend sawaki specifically to you because of the question you asked. <A> I'd like to recommend Christian's answer: assuming that "15 minutes is a serious challenge", it might be a good experience to find a teacher and/or other practitioners to practice with. <S> I find that many activities are much easier in a group: I find it easier to do what other people do, when they do it, and to continue (not stop) because they are continuing (not stopping), and to stop when they stop. <A> There are two types of practices: the formal SITTING and WALKING, and the informal the activities in daily life. <S> Sit <S> as long you feel comfortable than stand up walk up and down until you feel you can sit again. <S> And so on. <S> During the day find some moments where you do nothing just sitting still, slightly concentrating on the breathing so that the mind has an anchor. <S> If you cannot be meditative while you are driving a car or answering a phone call <S> your meditation is not worth much. <S> And how to do it? <S> Whenever you can slow down. <S> Walk slowly, eat slowly, prepare your coffee slowly, even speak much slower than you are accustomed. <A> You are free in this choice. <S> I recommend periods from 5 minutes to 40 minutes. <S> If you practice more and the sitting doesn't hurt to much you stretch your sitting time naturally.
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The most important meditation is during all your activities. It is better to practice 5 minutes daily than 15 minutes only once a week.
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How best to accelerate vast accumulation of merits? If the requisites for attaining the path of a stream-enterer is to accumulate merits and having favourable conditions, what are the best ways to gain merits and having all the necessary conditions to achieve this? <Q> Practice Dana . <S> Practice daily meditation and share the merits with all beings. <S> With every wholesome deed one gets closer to Nibbana. <S> With every unwholesome deed one gains distance to Nibbana. <A> Perform the Ten Meritorious Deeds . . <S> 1.Charity.(Dana) <S> 2.Morality.(Sila) <S> 3.Mental culture.(Bhavana/Meditations) 4.Reverence or respect. <S> 5.Service in helping others. <S> 6.Sharing merits with others. <S> 7.Rejoicing in the merits of others. <S> 8.Preaching and teaching the Dhamma. <S> 9.Listening to the Dhamma. <S> 10.Straightening one's views. <S> In addition to that,cultivate the factors for stream entry. <S> The practices leading to stream entry are encapsulated in four factors: 1.Association with people of integrity is a factor for stream-entry. <S> 2.Listening to the true Dhamma is a factor for stream-entry. <S> 3.Appropriate attention is a factor for stream-entry. <S> 4.Practice <S> in accordance with the Dhamma is a factor for stream-entry. <S> Also here are some things i've observed from personal experiences: Giving to someone who has greater sila or meditates <S> generally increases one's merit. <S> Practising metta increases merit (for me). <S> Giving or performing any good merit towards a noble person increases one's merit substantially. <A> Accumulation of merit will only give favorable conditions. <S> If you are born and able bodied person and the ability to access the dhamma this purpose is already served. <S> If you miss this opportunity the conditions perhap many not be as favorable again for a long time. <S> So practice hard to achieve the final goal. <S> This effort will not be in vain as if you miss the goal in this life <S> your most likely be in a more favorable position to practice and also your past practice will help with help mastering the teachings and technique easily.
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Ways to earn merits: Practice the Buddha's teaching. Support the Sangha or better yet, become a Bhikkhu/Bhikkhuni.
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Living in the moment without indulging in it I find it difficult to live in the moment or go with the flow as i am reminded of the sense doors and hence am guarded in the present to not to be totally involved in the moment and I miss the flow or to experience the moment as it is. I am trying to follow the zen and the middle path. How does one practice being in the present ? <Q> "Living in the moment" isn't a practice, but a result. <S> It's another word for the mindfulness or wakefulness "muscle" that develops as you do your practice. <S> So if you don't feel it, don't worry about it. <S> Follow the instructions for your particular practice, and you will feel your "muscle" for living in the present moment gradually strengthening in your daily life. <S> For example, as time goes by, you'll notice that it is easier to be concentrated in everyday situations, or that you are more and more resilient in recovering from strong emotions. <S> It isn't really "you" living in the present moment, anyways. <S> Your awareness is always living in the moment as it is. <S> You don't need to correct your awareness. <S> If you try to live in the present moment, then you'll merely be constantly trying to do two things at once <S> When you watch the sense doors, it's your non-present "self" that practices turning itself toward a true present phenomenon, and it does it over and over again. <S> It's the only tool you have, so it's normal if you feel that doing this is not in harmony with the "true" present moment. <S> But it is the right way to develop the skill of returning to your awareness more and more often, so that it becomes more and more automatic. <A> On seeing a form with the eye, one investigates the form that is the basis for mental joy , one investigates the form that is the basis of mental pain , one investigates the form that is the basis of equanimity . <S> ... <S> Dhātu Vibhaṅga Sutta <S> similarly also Titth’ayatana Sutta . <S> the latent tendency to lust reinforced by being attached to pleasant feelings; the latent tendency to aversion reinforced by rejecting painful feelings; the latent tendency to ignorance reinforced by ignoring neutral feelings; <S> Pahāna Sutta <S> This is the way to be in the present moment. <S> The middle path in essence is to avoid extremes, which not tied with the goal, and cultivate your mind towards liberation. <S> See: Middle Path , Middle Way and middle-way for more elaborate details on the middle path. <A> How does one practice being in the present ? <S> Try to identify current moment's(thought) attributes like feeling(good/bad/neutral), sensation, naming(using previous identification) and how actions formed. <S> Try to identify how feelings feels without permanent soul. <A> You can try to first practise the mindfulness meditation taught by Yuttadhammo Bhikkhu , including the sitting meditation and the walking meditation. <S> There is the text for this here and the YouTube video playlist here . <S> After that, you can slowly incorporate it into daily life. <S> In Chapter Six , he says: <S> Further, one can apply the same technique to any small movement of the body – for instance <S> when bending or stretching the limbs, one can note “bending” or “stretching”. <S> When moving the limbs, “moving”. <S> When turning, “turning”, and so on. <S> Every activity can become a meditation practice in this way; when brushing one’s teeth, “brushing”; when chewing or swallowing food, “chewing, chewing”, “swallowing, swallowing” and so on. <S> This is the first method by which one can and should incorporate the meditation practice directly into ordinary life. <S> Another teacher who has produced good material on this subject is Thich <S> Nhat Hanh . <A> You can find it in Satipattana Sutta. <A> If you notice that you're involved in thinking, unless it's necessary to the task at hand, let go of it. <S> Come back to the here and now. <S> Keep repeating this practice every time time you notice you're lost in thought, ten, a hundred, <S> a thousand times a day. <S> Keep coming back to the here and now.
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By not getting caught up in thoughts. When cooking, cleaning, exercising, showering, changing clothes, even on the toilet, one can be mindful of the movements of the body involved, creating clear awareness of reality at all times. So to experience the moment what ever sensation from the sense door be equanimous noting the impermanence / arising and passing of the sensation arising due to the sense door.
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Hatred arising after a friend tried to make my fiancé cheat on me Yesterday one of my fiancé's friends had a heart attack at 25 due to alcoholism. She stayed with him all night. When he was discharged she was sleeping at his house because she was too tired to drive home and he made a very aggressive move on her. She ran away crying. It really hurt her, because he was a close friend and now things have gotten complicated. But for me I can't shake feelings of anger and hatred at this guy. Two days ago he was a funny, nice-enough guy who probably had a crush on my fiancé but I wasn't worried because I trust her. Now he's the guy who hit on her very forcefully. My fiancé partly wants to stay his friend. But I don't know how I can even look at this guy. I try to have compassion, remember he could've died and was in a scary place, but I think about what he did I'm filled with disgust. I don't know if he knows I know what happened. Should I talk to him? Or ask my fiancé to tell him and see if he apologises? Sometimes they work together, late at night and by themselves. I don't know how I could stand that. Please, I'll appreciate any advice you can give. I was once fairly rid of feelings of violence and anger. Now I'm not so sure. <Q> The issue is mostly between you & your fiancé (rather than the guy) since it is your fiancé that must establish appropriate boundaries with the guy. <S> If he is to remain your friend, naturally he should apologise to both of you. <S> If he remains your friend, you must communicate your personal concerns directly to him (rather than hold them within you). <S> However, Buddhism does not state you must remain his friend because Buddhism warns against 'false friends' & 'bad companionship', particularly those who are womanizers & alcoholics. <S> 12. <S> "These are the six dangers inherent in bad companionship: any rogue, drunkard, addict, cheat, swindler, or thug becomes a friend and colleague. <S> 15. <S> " <S> Young man, be aware of these four enemies disguised as friends: the taker, the talker, the flatterer, and the reckless companion. <S> http://www.accesstoinsight.org/tipitaka/dn/dn.31.0.ksw0.html <A> If you are looking for a Buddhist answer you will have to accept that the Buddhist approach largely involves changing how you view the situation rather than changing what the situation is. <S> You haven't mentioned any techniques you tried for dealing with the situation <S> so here are three Use metta meditation to develop compassion for your friend, your fiance, and yourself. <S> Maintain mindfulness through the day. <S> When thoughts of anger arise there are many ways you can pause to see the anger, for example, observe without judgement [equanimity], observe them come and go [impermanence], ask who is experiencing these thoughts [not-self]. <S> Pick an approach and stick with it. <S> In your formal meditation practice you are most calm so you are in a good state of mind for experiencing and dealing with anger. <S> You could take any of the approaches mentioned in the previous point but use one which matches your regular style of meditation. <S> Presumably you have been developing a style of meditation for a few months or years, this is the time when you are strongest against greed, anger and delusion. <A> There are 3 parties: you fiancé 3rd party What you have is worry, hate and anger. <S> This is normal for a worldling but this creates bad Karma and lower future for you. <S> Your fiancé is compassionate but should strengthen her resolve not to overstep the boundaries. <S> The 3rd party has a problem with alcohol. <S> Has weak moral resolve. <S> The Buddhist path 1st cultivate morality . <S> In order to increase your moral resolve you have to practice mastery over the mind . <S> To cement morality it you have to develop wisdom . <S> This is the way out of the satisfactoriness that prevails. <S> If you apply this to the situation, your are suffering to to your friend and the situation fiancé is in. <S> Your friend is suffering due to perhaps his crush, poor health, drinking. <S> Your fiancé is suffering as due to conflict with loyalty to you and friendship. <S> The way out is the practice the Dhamma. <S> The morality, if practiced, your friend will not make advances and drink. <S> When working late your fiancé will not fall into the advances of your friend. <S> Mastery over the mind will make the resolve stronger and wisdom will cement it. <S> Also everything not permanent even relationships and feeling. <S> You also have to come out of your suffering. <S> The best way to practice the above is to take up and organised Vipassana course. <S> You can try: https://www.dhamma.org/en/index http://www.internationalmeditationcentre.org/global/index.html or look for one in: World Buddhist Directory . <S> Taking a course alone will not make a magical transformation. <S> The transformation will be gradual and slow and only if you put in the effort to improve your self. <S> Since your fiancé want to maintain the friendship perhaps this might be something 3 of you can work on and push and nudge the other if they fall back in putting the efforts. <S> You might also want to check out some of the experiences and testimonials of the practice. <A> Hatred is pointless as well as anger. <S> Addiction is the problem. <S> Addicts hurt their friends and loved ones. <S> I suggest reading a Beautiful Boy by David Sheff for context. <S> The addict can only help himself. <S> You can counsel <S> but they will still fall prey to the disease. <S> It is not a moral issue. <S> You should protect yourselves by retreating to a safe distance and tell addict to stay sway until sober and commited through AA program. <S> Relapse must not be tolerated.
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Let go of anger to everybody (including yourself) by realising that all their actions are done due to their ignorance which is an unavoidable part of human existence
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What, if anything, do the texts say about habits versus mindulfness? SUMMARY (Note: I searched the group before posting and although there are several questions about habits, none are asking about this specific point. This is close, but it's not the same (and it's framed so as to allow personal opinions which I'm expressly not (here) interested in. So this is not, as far as I can see, a duplicate.) Do the Buddhist texts say anything that could resolve the apparent tension between on the one hand the mindfulness involved in the paying attention to every passing moment that is part and parcel of a lot of meditation practice, especially Vipassana, and the useful mind less ness of even a good habit, whereby we train ourselves to do certain things without having to consciously pay attention? DETAILS There is a growing amount of modern writing on habits and habituation, covering both the scientific and theoretical aspects of the underlying brain correlates, and also the practical life-affecting aspects relevant to the challenge of how to form useful habits and break problematic ones (e.g. Duhigg , Babauta ). And that's not just recent material. Here's a condensed section from William James , written in 1890, dealing with that practical side. The general opinion of such writers is that (good) habits are a Good Thing, specifically because they lower the load on our limited brains by making certain decisions--Shall I floss my teeth? Shall I go out for a run? Shall I sit down to meditate? and so on--more or less automatic, and as a result let us focus our limited non-automatic "will power" where it is most needed. But the whole basis of habits seems to be the development of a kind of mind-less-ness, and that sounds fundamentally opposed to the mind-ful-ness needed for much of meditation. One possible way of resolving the apparent conflict would be to see habits as useful for establishing the boundaries that exist between the various activities throughout our day, but not for use within the activity itself. In other words, we make the act of sitting down to meditate as mindless/automatic as possible, but we then meditate mindfully. But then that too could be at odds with the view that over time what began as an occasional mindful state should eventually become just our constant state of being, so that we were effectively meditating all the time. Presumably at that advanced level there no longer are any habituated boundaries, and everything is under awareness. Perhaps the answer is that habits are to be seen merely as a learner's "prop"; training wheels we use until such times as we have no need of them because by then the elephant has become docile, the monkey and rabbit have departed , and we have finally reached our goal. So what, if anything, do the established writings say about this? To stress: although I've no doubt there are lots of good opinions out there (and for sure there are indeed lots of opinions!), I'm looking for answers with some backup from a source--old or current, either is fine--with at least a modicum of reliability. So the suttas and commentaries, obviously, but anything else of reasonable authorship including the modern. Thanks! <Q> Some modern references: Conscious, preconscious, unconscious, subconscious by Piya Tan <S> Viññāṇa (Consciousness) by Piya Tan <S> Unconscious Views by Piya Tan <S> The Unconscious by Piya Tan Anusaya by Piya Tan Suttas: <S> Cetanā Sutta 1-3 <S> There many more Tipitaka references bibliography of the essays. <A> The Noble Eightfold Path speaks about both of these. <S> Habits = <S> Right Effort <S> Stop bad habits Continuing to stop bad habits <S> Creating good habits Continuing to cultivate good <S> Whereas Right Mindfulness involves more momentary concentration, momentary mindfulness to check up and make sure that the Right Efforts are happening. <S> They are not mutually exclusive <S> although theoretically speaking, either of these things cultivated to an extreme could obviate the need to do the other. <A> The question here epitomizes the corruptions found in contemporary Buddhism created by a misunderstanding of the noble path & using meditation for self-administered psychotherapy. <S> The Pali suttas do not refer to mindfulness as " the paying attention to every passing moment ", regardless of the contents of those moments . ' <S> Mindfulness' ('sati') is not the act of 'observing' (' anupassi ') or 'paying attention' (' manasikara '). <S> Instead, the Pali suttas refer to 'mindfulness' (' sati ') as the act of 'remembering'; of keeping/ maintaining (wholesome) path factors in the mind & excluding unwholesome things from the mind. <S> Also, 'vipassana' is not the observing of impermanence in a way that has no calming effect on the mind. <S> Once the mind reaches the 2nd jhana, mindfulness becomes automatic, i.e., the mind trains itself to do certain things without having to consciously (volitionally) pay attention, i.e. act. <S> Mindfulness is only a means to an end rather than an end in itself. <S> Its purpose is the development of a kind of "mind-less-ness"; just the purpose of saving money via working is retirement. <S> That being so, there is no apparent conflict that needs to be resolved. <S> One is mindful to abandon wrong view & to enter & remain in right view : This is one's right mindfulness. <S> MN 117 <S> The monk... remains focused on the body in & of itself... <S> mindfully putting aside greed & distress with reference to the world. <S> MN 118
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When genuine 'vipassana' ('insight') occurs, the habitual mental effluents are destroyed via 'disenchantment' (' nibbidā ') & ' dispassion ' (' virāga '), making the mind completely pacified (' nirodha ').
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Does Buddha go to Naraka (hell) to save those tormented beings? I heard one regarded by many a Buddhist teacher said, "Buddha will go to Naraka to save those suffering (tormented) beings, whilst those (monks, buddhists) will want to go to the Purelands. That (Buddha going to hell) is called Great Compassion." Is this teaching correct, is it Buddha's teaching? I learnt that One should bear one's own deeds and consequences (karma), neither a father could bear on behalf for the son, nor a daughter for the mother; Buddha could not "give" enlightenment to anyone because enlightenment is reached by oneself; If one who hasn't cultivated enough merits, one would be born in one of the Eight Obscured Places (八無暇) that Dharma couldn't be heard; one of the Eight Obscured Places is Naraka. Is this saying contradictory to 3)? Why is he saying this? <Q> They are considered to be "unfortunate" beings; among animals, hungry ghosts, and gods in arupa world because they do not have the strength or what it takes to understand dharma. <S> However, in one instance, Buddha was so kind to a Naga (which considered to be a being in animal world) by telling him to observe 8 precepts on Upasatha days <S> and he would become human faster. <S> In one sutta, Buddha compared beings in hell to be like a person drowning in a cesspool not even a strand of hair above it to grab pulling him out. <S> For question number 3) not always necessary. <S> In Migasala sutta , Buddha divided people into 10 groups, which one of them is; <S> Here, ânanda, a certain person is overwhelmed with hate and from time to time greed arises to him. <S> He has heard something fruitful, has learnt something, has straightened his view <S> and he personally has gained some release. <S> After death he does not go to loss gains some distinction. <A> We say that when the Buddha was a bodhisattva, he vowed to go to Naraka to save beings suffering there. <S> Compassion is the wish that others be free from suffering. <S> Superior intention is taking upon oneself to [do what it takes] free others from suffering and establish them in happiness. <S> So, strictly speaking, here it is a case of 'superior intention'. <S> In the Tibetan Gelug tradition, we recite the Lamrim prayer of the Lama Chöpa every two weeks. <S> At some point, it reads: <S> Even if I must remain for an ocean of eons in the fiery hells of Avici for the sake of even just one sentient being, I seek your blessings to complete the perfection of joyous effort to strive with compassion for supreme enlightenment and not be discouraged. <S> Still, as you say One harvest what one has sown / None can take someone else's karma upon him Buddha can not give enlightenment to others. <S> Dharma is not heard in Avici. <S> But there is a story of a hell being generating compassion for another hell being's suffering. <S> According to that story, the other hell being was an emanation of a buddha, and he meant for the first to generate compassion so as to create a cause of happiness. <S> This does not prevent us from aspiring to take upon ourselves the suffering of others, and to give away our happiness and its causes (merits). <S> And this is the whole point: we cultivate an intention, because this intention will be a cause of achieving enlightenment. <S> It is just like the perfection of generosity: <S> the virtuous intention to give. <S> One (arya bodhisattva) can cultivate the perfection of generosity, that is the intention, even when there are still needy people in the world. <S> Cultivating generosity does not mean eradicating poverty. <S> Similarly, taking it upon oneself to establish sentient beings in enlightenment does not mean establishing them in enlightenment. <S> The best a buddha can do is turning the wheel of Dharma, out of his omniscient mind, and that turning will be but a condition (not the substantial cause) of others' enlightenment. <A> Lord Buddha has often preached about the hells and from his teachings it isn't apparent that he traveled there. <S> However it is apparent that such beings are not capable of understanding or practicing merits. <S> Therefore, it is unlikely Lord Buddha frequented hell to help those beings as they might likely be unable to receive it.
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As far as my study in sutta, Buddha did not go to hell to help beings in that world. Great compassion is the wish that all sentient beings be free from suffering.
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Which Buddhists say that there are no conventionally existent wholes, and for what reasons? Which Buddhists say that there are no conventionally existent wholes, and what's the best reason for the claim? My "whole" I mean something more than the sum of its parts, an object that does not reduce to its parts. <Q> In other words, we can only talk about their existence from a conventional perspective. <S> Here's a nice description which talks about a car's existence and its emptiness <S> You're walking through town and <S> you get to a street where you see a car. <S> Is there a car? <S> Sure thing! <S> That's why we look left and right before crossing the street, and it would be dangerous to say that "there is no car" (without further explanation). <S> But if we take one car aside and take a closer look, there's no such thing as a car. <S> The windshield isn't it, the wheels aren't it, the chassis isn't it, neither is the engine. <S> What we call a car is just a bundle, a construct not only physically but conceptually. <S> It's a point which can be difficult to convey. <S> Something is there which will hit you when you cross the street, we call this a car. <S> On the other hand, if we take that car and dismantle it into its pieces we can not find any piece which is the essential car-like-nature. <S> This is the same as when we look at the self. <S> We can investigate all five aggregates (body, feeling, perception, mental formations, consciousness) and there is no inerrant soul or "me" to be found. <S> However, we can still talk about the "me" existing by convention. <A> There are conventionally existent objects. <S> Whether you call them wholes or parts does not make a difference, since a part is also a whole and a whole a part. <S> For instance, the petals of a flower are a part of the flower, but a petal is a whole [as a petal]. <S> Whatever is an object found by a conventional valid cognizer (such as the eye-consciousness, the ear-consciousness, and so forth) exists conventionally. <S> Since I can see you, you are conventionally existent. <S> However, no object can withstands ultimate analysis. <S> Another way of saying is that a cognizer analyzing the ultimate will find only emptiness of true existence. <S> For instance, you will not be found by a cognizer validly analyzing "are you your body? <S> are you your anger? <S> are you your feelings? <S> etc." <S> but you are found by an eye-consciousness (since I see you). <S> In the same way that sound is not apprehended by an eye-consciousness, no conventional truth is found by a mind of ultimate analysis. <S> That is the Madhyamika-Prasangika view. <S> This being said, there is no Buddhist school that posits there is no conventionally existent objects. <A> The standard Buddhist picture is that only momentary particulars are caused, so given that only causal things have any existence, it follows that wholes have no existence. <S> You can find arguments for these two claims pretty easy.
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Any sect of Buddhism which emphasises the emptiness of all things probably says that there are no existent wholes but some sects would say that there are conventionally existent wholes.
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what is zen's attitude / teaching on keeping a journal? Not much more to elaborate than just the question. But the website is making me type more stuff. So here it is. <Q> There is no "Zen" attitude about anything. <S> That in itself is not Zen. <S> If someone keeps a journal, then someone keeps a journal. <S> That's all it means, and it is neither good nor bad. <S> It is just keeping a journal. <A> In fact, it might even be an impediment. <S> Thoughts about your experience/practice have a pesky way of being wildly wrong. <S> Any idea or theorizing generally just gets in the way. <S> I remember working with one koan in particular that I was damn sure I had nailed down. <S> I began ruminating over it and extrapolated that experience into all sorts of crazy theories. <S> Sure enough, in the dokusan room my teacher told me that I was barking up the wrong tree. <S> With that, my entire theory crumbled into dust. <S> So no, a journal isn't necessary. <S> Not unless you want to laugh at yourself and your overwhelming stupidity somewhere down the road! <S> :) <A> Zen is indescribable. <S> Where do you get these thoughts like zen has some rules or attitudes towards anything you do apart from maybe sitting meditation? <S> Look most of the things we do in this world has not much point apart from the ideas and concepts we are creating in our minds. <S> I don't see why journal keeping is any different unless you unsuccessfully try to write Zen everyday in your journal. <S> Let's take for example tea-making. <S> It is done with great attention and care and sipped with great attention and care. <S> Such a simple thing is a ceremony. <S> So, you could also sit there and write a journal with focus and attention if you would like to. <S> Why are you bothered about Zen? <S> Throw it and write your journal. <A> When I was a novice monk in a monastic retreat at my temple in Taiwan, which lineage wise is Linji Chan although they embrace all forms of Buddhist practice, as well as modern methods and technology to propagate the Dharma, one of the activity was to keep a daily diary of our experiences. <S> And generally I tend to have a lot to say just about everything that occurred as well as my personal thoughts, this was handed over to our teachers for feedback. <S> My teacher thought it was good that I have a lot to say, maybe even a bit too much to say that it has become a stream of consciousness. <S> I distinctly recall an acquaintance new to the Dharma that struggled badly to write anything down and end up doodling on the page. <S> It was through this comparison that I realized I really did mature as a person through my practice. <S> Good diaries were further shared on the notice board to benefit other participants. <S> It can cultivate a mind of gratitude, appreciation, good will and resolve. <S> When you begin to cultivate yourself, your writing likewise show your personal refinement. <S> You can even find inspiration from seeing enlightened thoughts within your peers, their resolution to become better people and so forth. <S> Our temple even publish diaries of young novice monks which are just wonderfully heart warming.
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Generally it can be wonderful to reflect on and share important special moments. It's not necessary.
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Can Cyborg/ Trans-human reach enlightenment? When enlightenment is depended on a Human Body The world is going to a point of no return, with the thirst for materialistic grandeur and power to rule over nature; after the conquered of Oriental by the Occidental. This article talks about Cyborg. Cyborg, Bionic Man, Clone, Trans-human... these could be the future of you and me, friends and colleagues walking on the streets. Or programmed, or with specific "functions", or one prototype of "human resources", it could all be tailor-made. When human falls into such situation, are Buddhist self-cultivation practices such as meditation, mantra chanting, concentration of mind... etc still viable; can enlightenment still be reachable for these types of humans? Explanation Added: Especially for certain schools of practices, it's about the Wind (氣), Nadi (脈), Bindu (明點) related to the human body, e.g., the Tibetan School. Certain other schools, included is the Hinayana, that the practice of the White Skeleton Visualization is depended upon working on the body to transform the consciousness - can a "Re-made Human" (Cyborg, Trans-human who has his body parts enhanced, replaced by organic or inorganic components, partially human partially machine, with devices implanted to achieve certain supernatural abilities such as remote viewing, mind control with micro-wave... all could be imagined... in short, Iron Man or Wolverine type of human) do the Buddhist practices and achieve enlightenment? Remarks Added 14/02/2017 Excerpt from MarketWatch : Musk also touched one of his favorite topics: artificial intelligence. Specifically, he spoke of humans eventually merging with machines, like something out of a "Terminator" movie. ...merger of biological intelligence and digital intelligence ...the bandwidth, the speed of the connection between your brain and the digital version of yourself... The future human destiny is approaching us with rapidity:In a beautiful name called upgrading human. <Q> This question is actually unanswerable. <S> However a human being is vastly more complicated than a mere cyborg. <S> The ability to achieve enlightenment. <S> Whereas a cyborg would be created artificially, and is merely a mind and a body to accomplish some tasks. <S> Edit:Understood the clarification. <S> The changes you mention, like enhanced body parts or something, may enhance man's capacity in the outside world but the alterations to the body structure/parts will have lots of unintended consequences. <S> We don't clearly understand the ramifications and chemicalimbalances in the system. <S> In the same way that we are able to interact seamlessly with mobile phones in our age of technology, man's capability will increase but seemingly at a cost of his/her own natural technology called the mind and body. <S> It is still an artificial way rather than a natural style. <S> Let's take a simple example. <S> Are you able to meditate well with all the interactions you are having with your computer and mobile phone and <S> Facebook/Twitter etc.,? <S> If you are able to think about this you will understand how spiritual goal is unrelated and artificially enhancing life spans or body parts will be detrimental to a person's spiritual growth. <S> Understand that man's body is already a well engineered machine. <S> Just because we are insensitive to that and don't treat it well <S> , doesn't mean our body is not an awesome machine. <S> Our bodies are a vehicle too. <S> We must oil it well and consume well <S> in order to keep it running. <S> But it has its life span and capabilities and we must respect that. <A> Buddha has said, “Dear Bhikkhus, ones who would not realize this Dhamma is like this earth (in amount). <S> Ones who realize this is like this small amount of soil on my finger nail.” <S> If it is so for you and I, for us normal humans, what are the chances for a Human Cyborg to get to hear the True Dhamma? <S> For those who are not familiar with the term Cyborg - Cyborgs walk among us, though we see them as ordinary people. <S> People who have robotic prosthetics generally qualify as cyborgs. <S> Even people with pacemakers qualify as their existence depends partly on the continuing function of the electronic device that keeps their heart’s rhythm. <S> This Cyborg then has to be one who has cultivated the five ‘Sēkha Bala Dhamma’ – Saddhā (faith), Sīla (virtue), Sutha (Dhamma knowledge), Thyāga (generosity), and Paññā (wisdom of the Dhamma). <S> Also this has to be a Cyborg that has religiously gone through the stages of listening, remembering, constant reciting, mental observation and ideologically understanding the Dhamma (Sutha, dhata, vacasa paricita, manasanupekkhita, ditthiya suppatividdha). <S> Still when trying to put into practice in daily life, what this Cyborg has learnt, s/he faces many obstacles, difficulties, emotional pain, and conflicts that throw one away from this Dhamma path. <S> This is due to the “Evil eye, evil mouth and evil tongue” of ones own making. <S> So what do you think are the chances of this happening in this short lifespan? <A> There is a precedent that the Buddha set for letting in a 'different' set of humans, when he allowed women to join the Sangha, and his reasoning there we that the female mind had the capacity to reach the goal. <S> Arguably, you can use this for any other 'different' life form. <S> The question is not whether AI (I assume cyborgs with human brains are human and ones with non-human brains are AI) will have access to the logical and reasoning aspects of the intellect that are necessary to recognise the Four Noble Truths. <S> This is likely because the Truths are empirical and the human mind already has access to all empirical evidence within its frame of reference (subject to technology). <S> So I don't think AI will be substantially different from 'Intelligence' to justify the 'Artificial`. <S> The question is whether all life, that has the capacity to comprehend the Noble Truths, can meditate and experience cessation (as the process of Jhanna may be dependent on the human intellect <S> , I don't think it is initially necessary for distinct life forms in their exact form). <S> Personally I think this will happen soon enough with some animal species like dogs, which are already getting to 3-5 year old intelligence through cohabitation with humans - so they are not far from having a right to access to the Dhamma imo (being carbon based, their minds shouldnt be too different from human's). <S> Cyborgs and AI are too speculative at this point imo (although AI is heading down the neural network route, so same architecture as the human brain really), but I would find it difficult to believe that a conscious non-human intelligence would not be able to find a secluded place, sit down, and learn to have a peaceful abiding. <S> (though specifically for Cyborgs - since post human upgrades will have individualistic motives and end up dependent on the purpose of those upgrades, some Cyborgs may find themselves more stuck in Samsara.. militarily enhanced human minds, if they appear, will likely find it useful to have cognitive empathy downgraded.. <S> This will obviously not help along the path. <S> On the other hand, a Cyborg who's mind has been specifically enhanced for medical practice (the Buddha described himself as the doctor (not that one! <S> ;) ), is likely to benefit from his enhancements in the practice of Buddhism.) <A> A cyborg will not have volition and without volition it can’t reach enlightenment! <S> I think volition is grossly misunderstood, I wouldn’t say in Buddhism, but mostly in this platform. <S> Volitional action as explained on some Buddhist texts or as understood by the Stoics (Prohairesis) can not happen in a cyborg.
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Therefore it doesn't seem plausible that a cyborg achieves enlightenment/Nirvana.
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What does "ease" mean in the phrase "dharma gate of ease and joy"? What is the "ease" of the "dharma gate of ease and joy"? Can an unelightened person achieve it outside seated meditation? Ought I imagine everything is difficult, or everything is easy? How can we be effortful in our everyday lay tasks? <Q> Dogen means that when you practise zazen you let go of troublesome thoughts. <S> When you do this your state is one of ease (in the sense of 'being eased' rather than 'easy'). <S> I think Dogen would have agreed with Hui Neng on the subject of enlightened and unenlightened people : <S> One foolish notion is enough to shut off Prajna, while one wise thought will bring it forth again. <S> When not doing zazen, we should still be practising awareness (some sanghas refer to work in the temple as 'working meditation'). <S> Although sometimes we need to think about difficult stuff. <S> Zazen is just a time when we don't have to and can let go of everything. <A> What does “ease” mean in the phrase “dharma gate of ease and joy”? <S> It means that ones five spiritual faculties are balanced. <S> In meditation practice, e.g. Samatha meditation it means that if the mind strays from the primary meditation object, i.e. the breath, then one does not force attention back onto the breath. <S> Instead it comes naturally and without striving. <S> Joy related to practice, arises when ones practice gains momentum meaning that one spends little but right effort into cultivating wholesome habits and purifying the mind. <S> Joy arises easily in beings that are non-attached. <S> There is a lightness of mind because they do not carry any bagage from one moment to the next. <S> Ease and joy arises when one interacts with reality instead of reacting. <S> One is seeing reality for what it is, thereby gaining freedom from mental proliferation . <A> The short answer to what is ease is sukha . <S> The more unattached you are, the more effluent-free, and unbinding <S> you are <S> , you get to experience this positive aspect sukha. <S> Sukha can be translated as pleasure, happiness, bliss, or ease. <S> It is a pleasurable experience to have. <S> In DN 9: Potthapada Sutta Buddha says how if one could outgrow ones gross self, and enter the mind-made – the sense of self that can be developed in meditation - your defiling mental qualities will be abandoned, bright mental qualities will grow, and you will enter into this state of ‘Ease’. <S> You can get an idea about what it takes to discipline self in the Ganhaka Moggallāna Sutta in Majjima Nikāya . <S> First Buddha will advice one to come and be virtuous first – to discipline yourself from virtue, to make your life pattern good. <S> Then he will get you to protect your six faculties (eyes, ear, etc.). <S> For eq. <S> when you see a figure from your eyes, low defilements such as craving and anger could be formed in you if your eyes were not disciplined. <S> Protecting the last faculty, the mind, is to safeguard your mind without letting defilements to arise – to discipline your mind well. <S> The next level of discipline is when it comes to food. <S> This is how you go about it: Now you have to eat mindfully (with the realization of true meaning of eating), inquiring wisely. <S> That is, I am taking this food not for the strength, not for the satisfaction, not for the good looks, or not to play. <S> I am taking this food only to continue this life, to get rid of tiredness, and as to a help to continue the solitary life away from lay life. <S> I will free from old pains and stop making new pains by taking this food. <S> I will continue this life and have a correct and painless life by taking this food. <S> At this stage you are ready for mediation, and to experience true Ease.
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Then there is there is joy, rapture, serenity, mindfulness, alertness, and a pleasant/happy abiding. Even outside of meditation you can experience such a state if you are prepared to discipline yourself as per the scriptures.
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Which place is good for vipassana meditation? Please recommend good place for Vipassana meditation for in 2017. Including Availability of visa it does not matter short 7-14 days or long (in months) Vipassana meditation course If it is remote place better It is not book fly and go vacation so manual work or queuing is ok If it is a place that we need to ordain to be a monk before starting Vipassana meditation, I prefer. <Q> Following have a wide outreach: http://www.dhamma.org/en/index <S> http://www.internationalmeditationcentre.org/global/index.html <S> So there might be a place near to where you live. <S> Also you can try: World Buddhist Directory <A> 1hr45min drive from Sydney Airport. <S> Train station is walking distance to centre. <S> Individual rooms with share bathroom. <S> Separate accommodation for men and women. <S> Books out fast as they only have accommodation for about 20 people. <A> Pa-Auk Forest Monastery, in Myanmar (Burma). <S> http://paaukforestmonastery.org/index.htm <S> However, you will have to develop access concentration before you can begin Vipassana (Satipatthana). <S> You may remain there for a period of months or years, even lifetime if you are able to renew your visa each year. <S> You also have the chance to ordain after a few weeks or months, once deemed trustworthy. <S> At first you will be able to get a visa of 3 months and extend the visa for a 1 year period each time. <S> Yearly visa is about 100$ US. <S> May you realize Nibbana and know true peace and freedom, friend. <A> These are two prominent places in Sri Lanka. <S> Sri Lanka offers 1 year residence visa easily if you have a recommendation beforehand. <S> Normally in Sri Lanka, temperory ordination is discouraged and permanent ordination is possible at anytime. <S> Mitirigala Nissarana Vanaya Teacher- Ven. <S> Udairiyagama Dhammajiva Maha Thero (U DhammajivaSayadaw), Excellent knowledge in Dhamma, Pali, Burmese and English, Specialty in Mindfulness and emphasizes the value of mindfulness Meditation Technique - Satipatthana meditation, Burmese Mahasi/Panditarama Technique (Vipassana) and SriLankan Nanarama Method (Vipassana with Samatha) <S> Retreats - 3 days, 7 days, 10 days, 20 days and extensive periods areallowed for serious practitioners and for the meditators who areexpecting the ordaination Location - Mitirigala,Kirindivela, Sri Lanka <S> More Information - nissarana.lk (Official Website) <S> Sanghopasthana <S> Suva Sevana Teacher- Ven. <S> Katukurunde Nyanananda Maha Thero <S> (Bhikkhu Nanananda)[A famous book author and a meditation master], Excellent knowledge in Dhamma, Pali and English, Advises not to be in a hurry but to practice Samatha also for aiding Vipassana, Slowly-Mindfully-Carefully. <S> Appreciates dedication for practicing. <S> Meditation Technique - Both Samatha and Vipassana, Metta Meditationand <S> probably Sri Lankan Nanarama Method <S> (Vipassana with Samatha) <S> Retreats - Any time is possible with prior notice. <S> No allocated dates. <S> special consideration for dedicated meditators and dedicated practitioners who are expecting the ordaination. <S> Location - Kirillawala Watta, Dammulla, Karandana, Sri Lanka <S> More Information - http://www.seeingthroughthenet.net <S> (OfficialWebsite) <S> Additionally there are more meditation centers which are famous in different aspects. <S> NaUyana Aranya in Melsiripura (Burmese Pa-auk system), Kanduboda M.C. (Burmese Mahasi System), Goenka centers in Kandy, Anuradhapura and Kosgama (Burmese Sayagi U Ba Kin system) <A> If you are in the south-central United States, there is the The Southwest Vipassana Meditation Center in Kaufman, Texas. <S> It is about an hour and fifteen minutes drive southeast from the Dallas-Fort Worth Airport. <S> https://www.siri.dhamma.org/
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Blue Mountains Insight Meditation centre - Medlow Bath Australia.
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Buddha said "Its better to travel well than to arrive", what does it mean? I am not sure if Buddha said it or not, I was flipping around some Buddha quotes pictures and found an image saying "Its better to travel well than to arrive".can anyone explain What does it mean ?Thanks <Q> “It is better to travel well than to arrive.” <S> is a fake Buddhist Quote . <S> Meaning Hope and anticipation are often better than reality. <S> Origin <S> This phrase is a Robert Louis Stevenson quotation, from Virginibus Puerisque, 1881: "Little do ye know your own blessedness; for to travel hopefully is a better thing than to arrive, and the true success is to labour. <S> " <S> Stevenson was expressing the same idea as the earlier Taoist saying - "The journey is the reward." <S> Source: <S> The meaning and origin of the expression: To travel hopefully is a better thing than to arrive <S> "The journey is the reward." <S> seems to be a Chinese Proverb <S> If you look at this in the context of Noble Eightfold Path and Nirvana <S> it is better to arrive than how or how well you travel. <S> It seems to me like the opposite of this statement is true. <S> Although the eightfold path is conditioned [1.1.3.1], its goal, nirvana (nibbāna), is freefrom conditions (visaṅkhāra,gata) <S> (Dh 154):nirvana is unconditioned (asaṅkhata).Only nirvana isfree from all conditions: it is “the stilling of all formations” ( <S> sabba,saṅkhāra,samatha).This stillingof all conditions is true happiness (Dh 368, 381). <S> In the Māluṅkya,putta Sutta (S 35.95), theBuddha defines this stilling of all formations as “the ending of suffering.” <S> Source: <S> The Path of Awakening The way, the life and the liberation of the noble eightfold path by Piya Tan <S> Now, ayya, is the noble eightfold path conditioned or is it unconditioned? <S> "The noble eightfold path, avuso Visākha, is conditioned." <S> Cūla <S> Vedalla Sutta <S> What this entails is that traveling the path itself is suffering / misery with a view to end suffering / misery. <S> So ending of misery is better than the journey to end misery which is also miserable. <S> Having said this as you progress if the path the misery in general will become less and less and states like Piti and Passaddhi arise. <S> [ (Dasaka) Cetanā’karaṇīya <S> Sutta , (Ekā,dasaka) Cetanā’karaṇīya Sutta ] <A> It is better to travel well than to arrive. <S> Means Focus on your journey rather than drop point. <A> However, the sentiment is an authentic Zen teaching in the sense that we believe there is no 'aha!' <S> moment after which you are enlightened and there is no further need of training. <S> Dogen (the Soto founder) said that practice and enlightenment were one (i.e. without conceptualising, no separation can be found between practice and enlightenment), wrote an essay on the subject of 'ascending Buddhas' (i.e. Buddhas are still and always training) and the final Bodhisattva vow can be translated as 'enlightenment is unattainable, I vow to attain it'. <A> I've never read the Buddha but ...sounds like it just means 'don't desire for gain' ( <S> 'mushotoku'), i.e., don't have any goals for your actions, the view being that it's best simply to 'get into' undertaking them. <S> (In psychological literature this is sometimes referred to as 'flow'.) <S> This means that it's not about hope etc. <S> either, including a hope for the end of the journey (as per Robert Louis Stevenson); it means you should have no goal, hence no hope for an end result. <S> (Not that I suspect that Buddha, if he existed, wanted anyone to think in this way but - throwing ideas of goals away allows you to focus on the task itself thereby deriving genuine happiness. <S> This said, the argument made is also against pursuing an action for the purposes of obtaining happiness too, since this would then also constitute a 'goal' of the action [in this case a desire for happiness]. <S> He's basically arguing the Nike slogan - just do it. <S> Don't have any desires - or goals, which reflect desires.) <S> p.s. <S> , Although I've no idea <S> if it's a real quotation or not, the underlying notion overlaps pretty nicely with the idea of shikantaza/just sitting - not sitting/meditating with a desire for an outcome e.g., enlightenment. <S> Doing so seems to detract from/break meditation. <A> I've read it in the context of life and death. <S> Although death is, ultimately, the final destination, it more important for one to live than it is to reach the 'destination'. <S> Therefore, it is more important for one to live life well than it is for one to die.
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In his quote, "It is better to travel well than to arrive.", Buddha is looking at life as a journey. This is probably not an authentic quote, as Suminda points out, and you should always check with Fake Buddha Quotes when you see such statements attributed to the Buddha on memes etc.
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What is The eighth jhana and how can i practice it? I am new to meditation. If i understand correctly there are two types of meditations, Two forms of meditation eight jhanas and vipassana (insight). One thing that capture me and made me want to start meditating was the ability to focus my mind on anything i wish to deeply focus on. To have a understanding with my mind and work with it. I feel like eight jhanas is the best method but i dont understand how to begin. I looked it up but lost. Any ideas? <Q> @ <S> DeusIIXII, what you are referring to is the last of the four formless meditations that exist. <S> These last four are higher stages of mental concentration – <S> the formless states - enable one to gain supernormal powers. <S> Eventhough we see the mind as normally inter-dependent with body, there are levels of existence where only mental phenomena exist, with nothing whatever of rupa. <S> The four 'formless' (arupa) meditative states are attainable from the fourth jhana onwards. <S> They are: The sphere of infinite space ( Akasanañcayatana ); This is attained by transcending any cognition of rupa, by abandoning the metal image that was previously the object of concentration, and seeing that space is infinite. <S> The sphere of infinite consciousness ( Viññaaañcayatana ); In this second state, the focus is on the consciousness that had been aware of infinite space. <S> The sphere of nothingness ( Akiñcaññayatana ); In the third, this object (Viññaaañcayatana) is dropped, and the focus is on the apparent nothingness remaining. <S> The sphere of neither-cognition-nor-non-cognition ( Nevasaññanâsaññayatana ).In <S> the fourth, this object (Akiñcaññayatana) is dropped and the mind is in an attenuated state where it is hardly functioning. <S> If you want to know these stages in more detail please read the following Suttas: <S> SD 24.11 _ Pathama Jhana Pañha Sutta or (Savitakka) <S> Pathama Jhana Sutta. <S> Progressing in the 1st dhyana. <S> SD24.12a _ Dutiya Jhana Pañha Sutta or <S> (Avitakka) Dutiya Jhana Sutta. <S> Progressing in 2nd dhyana. <S> SD 24.13 _ Tatiya Jhana Pañha Sutta or <S> (Sukhena) Tatiya Jhana Sutta. <S> Progressing in the 3rd dhyana. <S> SD 24.14 _ Catuttha Jhana Pañha Sutta or (Upekkhaka) <S> Catuttha Jhana Sutta. <S> How to progress in the 4th dhyana. <S> SD 24.15 _ Akasanañcayatana Pañha Sutta. <S> Progressing in the sphere of infinite space. <S> SD 24.16 _ Viññaaañcayatana Pañha Sutta. <S> Progressing in the sphere of infinite consciousness. <S> SD 24.17 _ Akiñcaññayatana Pañha Sutta. <S> Progressing in the sphere of nothingness. <S> SD 24.18 _ Nevasaññanâsaññayatana Pañha Sutta. <S> Progressing in the sphere of neither-perception-nor-non-perception. <A> You might find this book useful: " <S> 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 how they achieved the 4 material jhanas and the 4 immaterial jhanas. <A> This book may help with jhana: Mindfulness, Bliss and Beyond by Ajahn Brahm. <A> By mastering access concentration, the 1st jhana, the 2nd, the third, and so forth. <S> You really can't just suddenly up and practice the eighth jhana (and that jhana specifically for some very technical reasons). <S> There have been a host of books written on the topic. <S> A lot of them (including the one mentioned in Dhammadhatu's answer) are pretty good. <S> However, there is no substitute to working with a teacher. <S> That's especially true as you first get started. <S> I would recommend that you seek out a jhana teacher in your area or go on a meditation retreat. <S> Simply googling "jhana retreat" will return quite a few places you could attend worldwide. <A> Theory3 “ <S> ‘The sphere of neither-perception-nor-non-perception, the sphere of neither-perception-nor-nonperception,’it is said. <S> What now is the sphere of neither-perception-nor-non-perception?4 Then, avuso, this occurred to me:‘Here, bhikshu, by completely transcending the sphere of nothingness, he enters and dwells in thesphere of neither-perception-nor-non-perception. <S> ’8Practice5 <S> Then, avuso, by completely transcending the sphere of nothingness, I entered and dwelled in thesphere of neither-perception-nor-non-perception. <S> While I dwelled therein, avuso, perception and attention accompanied by sphere of nothingnessassailed me. <S> Realization6 <S> Then, avuso, the Blessed One approached me by means of psychic power and said this to me:‘Moggallāna, Moggallāna! <S> Do not be heedless, brahmin, regarding the sphere of neither-perceptionnor-non-perception: <S> steady your mind in the sphere ofneither-perception-nor-non-perception, nevasaññānāsaññ’āyatane cittaṁ saṇṭhapehi,unify your mind in the sphere ofneither-perception-nor-non-perception, nevasaññānāsaññ’āyatane cittaṁ ekodiṁ karohi,concentrate your mind in the sphere ofneither-perception-nor-non-perception, nevasaññānāsaññ’āyatane cittaṁ samādaha. <S> ’7 <S> Then, avuso, on another occasion, by completely transcending the sphere of nothingness, I enteredand dwelled in the sphere of neither-perception-nor-non-perception. <S> Spiritual friendship8 <S> Now, avuso, if one speaking rightly, were to say, ‘He is a disciple who attained to greatness ofdirect knowledge with the help of the Teacher,’it is of me that one speaking rightly would say, ‘He is a disciple who attained to greatness of directknowledge with the help of the Teacher.’” <S> N’eva,saññā, <S> nâsaññ’āyatana <S> Pañha Sutta <S> For more reference on this see this answer . <S> Also I am not sure if you can reach this without a proper teacher. <S> Many teachers do not teach this. <S> Perhaps one teacher who might teach it is Venerable <S> Pa-Auk Sayadaw of the Pa-Auk Forest Monastery . <S> Perhaps Ajahn Brahm also might be teaching this according to another answer. <S> You can inquire if one of these teachers or their assistants are willing to teach you. <S> Also not everyone can achieve this level of deep Jhana .
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The eight attainments (atthasmapatti) in meditation (attaining Adhicitta) broadly has two parts - namely, the first four rupa jhanas and the four arupa jhanas. Before getting there you have to practice the 7 leading upto the 8th.
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What would Buddhists say about 'pantheism' I take 'pantheism' to be the belief that all our talk about God can resolve into "the world", while retaining the divine status of "God", perhaps because our words about God retain their structure. What would Buddhists say about the idea that the world or universe is God? <Q> So there's no need to explain the relationship between God and World. <S> Wikipedia's Pantheism in religion mentions many religions, but not Buddhism. <S> Maybe the concept (of "pantheism") is meaningless when there's no concept of (no meaning attributed to the word) "God". <S> I suppose the nearest Buddhist analog might be the concept of Buddha-nature . <A> What would Buddhists say about the idea that the world or universe is God? <S> That it is purely speculation, a belief, contained in the 4th aggregate of mental formations . <S> This is clearly visible through the practice of insight meditation. <A> The people of the world can be categorized into two groups. <S> The ones who believe in a single God, accept eternalism (sassata ditthi) after death. <S> The other group are the ones who are in Communist countries, who do not believe in a single God, & accept nihilism. <S> Nihilism (ucceda ditthi) is the direct opposite of eternalism. <S> The Buddha, in many ways, has avoided these two extremes. <S> The faith of the people who believe in a God is different those who have the confidence in the Triple Gem. <S> Faith in the Buddhist perspective derives through proper understanding and realisation of truth and not through fear of the divine or a need to satisfy the emotions. <S> Real faith appears in the mind when it reaches the unshakable state. <S> Blind faith or religious beliefs have no place in the Buddha's Teaching. <S> There is no such thing as ‘God’ in the Teachings of the Supreme Buddha. <A> Now I remember, that the Kyoto school of Buddhists / comparative philosophers claim that Buddhism is not "pantheism" but closer to "panentheism": especially the term "transcendental immanence". <S> See e.g. <S> The Nothingness Beyond God, which is a commentary on Nishida's philosophy.
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I think that Buddhists don't assume that there's a "one God".
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Breach of second precept Is copying a Dhamma book in hard copy and converting it into a pdf to read on my kindle a breach of the second precept? I am planning only to read it myself and not give it to anyone. I also thought that Dhamma material should be free. Why are people amongst them well known monks and nuns charging for dhamma material? <Q> The second of the Five Precepts (pañca-sila) is “Adinnadana veramani sikkhapadam samadiyami”… meaning…. <S> I undertake the precept to refrain from taking that which is not given. <S> Overall, the precepts offer a clear moral foundation which has benefits for how we interact with others and our own spiritual progress. <S> When one develops a strong conviction that the sacrifices one might have to make in observing the precepts that are really worth making, that there are some things of greater value to be gained by letting go of those unskillful activities, such thought / doubts come up at times. <S> But here in this instance I do not see anything wrong in what you did. <S> The question is how can I explain this to you, to one who have decided that you’re not going to kill under any circumstances, that you’re not going to steal under any circumstances from anyone at all, no illicit sex, no lying, no intoxicants ever at all. <S> When you give such limitless protection to all beings in following the precepts to the letter, then you gain a share in that limitless protection as well. <S> A disciple of the noble ones abstains from taking what is not given. <S> But when it comes to the True Teachings of the Buddha there is no such thing as stealing. <S> No one can take ownership of the teachings of the Buddha. <S> But there is a serious problem, and a grave danger to those who speak of and write about Dhamma. <S> It is of the distortion of the Suddamma. <S> Today many a writers make gross distortions and incorrect adaptation of the Teaching of the Buddha to 'explain' the Dhamma. <S> Thus it is very difficult for you and I to learn the true Dhamma without any adulterations or distortions that are widespread in most of today’s preaching and in the written material found in book stores and libraries. <S> So in going forward in this dhamma path you and I have to be a bit cautious. <A> Copying a Dhamma book in hard copy that you bought & converting it into a pdf to read on your kindle & not give it to anyone else is not a breach of the second precept. <A> There are many sutras which claim that it is merit to copy them. <S> The problem arises when deciding what to do with that copy. <S> Copyright is a modern concept used to protect commerce. <S> To avoid breaking the law you should own a copy. <S> But, I think the original meritorious idea was to spread the teaching of the sutras. <S> Spreading the dharma is not always without cost. <S> The dharma is free, but the media may not be without cost. <S> You also have the issue of the clergycharging money in place of accepting donations. <S> Donations is acceptable in the right place and time, but some societies are not accustomed to that practice. <A> To take what is not given, is a break of the precept. <S> Just prove that, possible ask the owner (giver), which is not wrong for householder to do and should be usual. <S> For more and details, one is welcom to look: <S> [Q&A] Breach of second precept (copyrights, Dhamma books) <S> [Note: <S> This is a gift of Dhamma and not meant for commercial purpose or other low wordily gains by means of trade and exchange.]
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Also there is no such thing as plagiarism, or plagiarizing when it comes to dhamma. Taking what is not given [stealing] is breaking a precept. So, even if you did not own the copy of the sutra I would think it was okay to copy it.
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Will 10,000 hours of Vipasanna be enough for Enlightenment? As studies says 10,000 hours of practice usually makes an expert in your field, be it athletes, musician, doctors, engineers or any profession. So I was wondering if I start doing 10 days course every month and practice 10 hours of meditation daily, so it will take 8.33 years to complete 10000 hours of meditation , which may not enlighten me but for sure it should make me an Expert. How logical is that because I really want to know myself more, and I know that story of boy asked how much time will it take and master said 10 years and then he said what if i do more hard work he said then it will take 20 years, what is the essence here. <Q> I think you are coming at this from the wrong place. <S> Enlightenment isn't something that we add to ourselves. <S> It really doesn't make sense to count your practice in hours, days, or years. <S> Buddhism isn't a transaction - it's an offering that can't be measured by any metric. <A> Last part of the Maha-satipatthana Sutta <S> "Now, if anyone would develop these four frames of reference in this way for seven years, one of two fruits can be expected for him: <S> either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return. <S> "Let alone seven years. <S> If anyone would develop these four frames of reference in this way for six years... <S> five <S> ... four <S> ... three... <S> two years... <S> one year... <S> seven months... <S> six months... <S> five <S> ... four... <S> three... <S> two months... <S> one month... <S> half a month, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return. <S> "Let alone half a month. <S> If anyone would develop these four frames of reference in this way for seven days, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return. <S> "'This is the direct path for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of Unbinding — in other words, the four frames of reference.' <S> Thus was it said, and in reference to this was it said. <S> " <S> That is what the Blessed One said. <S> Gratified, the monks delighted in the Blessed One's words. <S> DN 22 <S> So basically, depends on the individual! <A> Load Buddha (Maha Bodhisattva) practice 7 years, but failed. <S> He realised that is not the path for purification. <S> So he give up arnapana practice (pranayama meditation). <S> Then he change his practice to Anapanasathi practice, describe as Ariyapariyesana suttha, sathipattana suttha and other suttas in Tripitaka.
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It's best not to approach meditation as another skill to master or the dharma as another field where we might gain expertise. Ultimately, there is no upper limit to how much we can sacrifice ourselves.
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metta, anxiety, and anger I have been practicing mindful breathing for about one or two sittings a day, and done a few retreats. I have a big problem with metta, even directed at myself. after trying to practice metta I often find myself in a very angered state of mind, even rage, especially at friends for various reasons regarding my life. The background to the anger seems to be that they do not really care for me and just want me to be synchronized with their hobbies or lifestyles which are usually high achievement based . the background is that my personal life is much more crisis oriented than theirs , and i am also about 10 years older than them . I have a lot of regret for not leaving these relations and my thoughts are around those regrets , that in fact it is/was my interest to do so, and the 'tug of war' that they would have/will do with me would be based on their own interests ('tug of war' i mean things like 'you should stay in touch' or 'what going on with you?' etc...). Do other people experience such extreme counter reaction to metta? should i continue with it ? a bit at a loss ... thanks. <Q> It is normal or expected for metta practise to bring up underlying mental states of non-metta . <S> Also, in Buddhism, to understand the quality of our 'friends' or 'associates' is also important (refer to " foes in the guise of friends " & " warm-hearted friends " in the Sigalovada Sutta ). <S> Many people in the world may appear ' superficial ' to us, particularly if we are ' crisis oriented '. <S> If these 'associates' pose no inherent danger to us, we can let go of our expectations towards them and show friendship in a less-personal & more detached manner. <S> Most of your anger appears to be related to expectations you have towards these people that those people cannot fulfil. <S> If so, your expectation towards them are unreasonable. <S> If your lifestyle has changed & you wish to associate when them less, simply say so to them. <S> This does not mean you cannot be there for them if they need something important from you. <A> Metta is not the only guardian meditation. <S> There’s a series of other meditations guardian meditations that you can check out, which are very helpful in using skillful perceptions to get the mind in the right mood, in the right attitude, with the right understanding, as you try to be in the present moment, and well grounded. <S> The problems that you have listed are with the mental baggage you’re carrying with you. <S> So, someday soon you will want to open up the bags and throw out all the unnecessary weight. <S> There’s an image they have in Thailand of the old woman who carries around a huge bundle of straw on her back. <S> She’s always bent over because she’s carrying so much straw. <S> People ask her why she doesn’t put it down, and she says, “Well, someday this straw’s going to come in handy <S> , so I’m carrying it for the day I’ll need it.” <S> So she carries it wherever she goes. <S> Of course there are many other things she could be carrying, but she can’t because the straw is such a huge bundle, and <S> of course it’s pretty useless. <S> So it is time that you want to look into your baggage to see how much straw you’re carrying around, so that you can lighten your load. <S> Then you can replace it with better things, things that really will be useful. <S> And the guardian meditations are a good way of sorting things out in your baggage. <A> Are you practicing metta with a particular method? <S> For authentic instructions you can look into the Visuddhimagga or the Suttas. <S> A good series of videos and guided meditation from Bhikkhu Bodhi about metta bhavana: https://www.youtube.com/watch?v=SiaHzvWoa1Q&index=7&list=PLgu0hJSLkqCXihm1Kbb1yW6Ql-4zriweO <S> The approach from Mahasi Sayadaw can be found in his booklet <S> Brahmavihara Dhamma <S> Also reflection can be useful, <S> i.e. The Simile of the saw <S> the metta sutta the 11 advantages of metta (sound sleep, being loved by others, easily becoming concentrated ....) <S> the many disadvantages of anger (being overwhelmed, suffering, unhappy, making bad kamma, all good qualities disappear in the moment of anger ...) ...
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From what I know, most instructions don't recommend to start trying to develop metta to someone you have dislike towards, but to start with beings you can easily develop a sense of friendliness towards.
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what is logic behind rebirth I was listening to this video, from Bhante Vimalaramsi. He says that one meditator experienced his past live and he had some pscotherapy before this. How is that possible?Buddhist talk about mind stream which flows to another body when a body dies, well what is this mind stream? This is the conciousness right? Is that some kind of emf waves or similar to wave which science hasn't descovered yet? <Q> You won't find one single answer which covers all traditions. <S> Different Buddhist traditions have different interpretations of the mechanism of rebirth. <S> I think you are looking for something material which facilitates a movement of something from one life to the next. <S> However, Buddhism doesn't require that the world governed by materialism . <S> We can consider a world which is entirely driven by mental ideas or "the mind" as we call it. <S> Buddhists are not in agreement about how the world exists, some would say that the world doesn't exist. <S> If you consider one of these traditions then you have to ask if it even makes sense for something to move from one body to the next life's body. <S> Bodies can also be considered as being entirely constructed by the mind. <S> Yogachara is an example of a Buddhist tradition which is "mind-only". <A> As per my understanding of Buddhism & Science all things that exist in the universe is made up of matter & energy. <S> The energy that is found in any animal is generally referred to as the soul. <S> The body we carry is made up of matter. <S> According to the teachings of lord Buddha which is what now discovered by scientists as quantum mechanics is, that every thought & action we do releases a positive or negative energy to the universe. <S> It then creates a set of possible futures that can happen. <S> This will be following us till we reach enlightment. <S> The process that happens to us at death is similar to what happens when we change clothes. <S> The body we possess is similar to a cloth. <S> As soon as we (the soul) leaves this body, it'll get hold of another body. <S> This body that we get hold of is determined by the possitive & negative forces that we have released to the universe in our previous life. <A> It is Kamma, rooted in ignorance and craving, that conditions rebirth. <S> This life-stream flows ad infinitum, as long as it is fed by the muddy waters of ignorance and craving. <S> When these two are completely cut off, then only, if one so wishes, does the stream cease to flow, rebirth ends as in the case of the Buddhas and Arahats. <S> The Right View on Rebirth is explained in the famous Buddhist book “Milindaparsna” which contains a long dialogue between the Greek king Minander I and Arhat Nagasena. <S> Miln <S> III.5.5: <S> Transmigration and Rebirth (Miln 71) <S> The king asked: "Venerable Nagasena, is it so that one does not transmigrate and one is reborn?" <S> "Yes, your majesty, one does not transmigrate and one is reborn." <S> "How, venerable Nagasena, is it that one does not transmigrate and one is reborn? <S> Give me an analogy." <S> "Just as, your majesty, if someone kindled one lamp from another, is it indeed so, your majesty, that the lamp would transmigrate from the other lamp?" <S> "Certainly not, venerable sir." <S> "Indeed just so, your majesty, one does not transmigrate and one is reborn." <S> As per the scriptures, a being is a stream of Mind connected ‘ Nama-Rupa’. <S> The stream of consciousness ( viññana) upon death, becomes one of the contributing causes for the arising of a new set of five aggregates of clinging (Panca Upadana Khandas) elsewhere. <S> In the Attakara sutta, you will find that you do exist. <S> But there is no permanent self in you and the five clinging aggregates (panca upadanakkanda) which constitutes you is beyond your control, and therefore Anatta (non-self). <S> (read Anatta Lakkana Sutta). <S> A Stream Entrant is incapable of actions of craving and hatred that will definitively lead to rebirth in the four states of misery (Hell, Asura, Hungry Ghost and Animal realms), but the remaining gross craving and hatred is only eradicated when one becomes a Once-Returner; subtle craving and hatred are eliminated for the Non-Returner.
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The most valuable evidence Buddhists cite in favor of rebirth is the Buddha, for He developed a knowledge which enabled Him to read past and future lives. When a person dies, no soul departs.
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What is the Difference between Desire and Compulsion? What is the difference between desire and compulsion? When do I know that something is a desire and when do I know that something is a compulsion? Can there be compulsion in sexual thoughts even if I have a strong disliking about it? Can a compulsion include sexual emotions or not? And can a compulsion be created through anxiety/fear? <Q> In Buddhism, there are wholesome/skillful & unwholesome/unskillful desires. <S> Unwholesome desires are called 'craving' or ' tanha ', which are the 'compulsion' referred to. <S> Now this, bhikkhus, is the noble truth of the origin of suffering: it is this craving which leads to new becoming, accompanied bydelight and lust, seeking delight here and there; that is, craving forsensual pleasures, craving to be, craving not-to-be. <S> SN 56.11 'Craving' or 'compulsion' <S> (namely the ' lust ', ' resistance ' & ' ignorance ' quoted below) is shown by a lack of self-control, enslavement (' fettered ') & the final result of suffering when not getting or losing the object of compulsion. <S> It is similar with an untaught worldling: <S> when touched by a painful (bodily) feeling, he worries and grieves, he laments, beats his breast, weeps and is distraught. <S> So he experiences two kinds of feeling: a bodily and a mental feeling. <S> Having been touched by that painful feeling, he resists (and resents) it. <S> Then in him who so resists (and resents) that painfulfeeling, an underlying tendency of resistance against that painfulfeeling comes to underlie (his mind). <S> Under the impact of that painfulfeeling he then proceeds to enjoy sensual happiness. <S> And why does hedo so? <S> An untaught worldling, O monks, does not know of any otherescape from painful feelings except the enjoyment of sensualhappiness. <S> Then in him who enjoys sensual happiness, an underlyingtendency to lust for pleasant feelings comes to underlie (his mind).He does not know, <S> according to facts, the arising and ending of thesefeelings, nor the gratification, the danger and the escape, connectedwith these feelings. <S> In him who lacks that knowledge, an underlyingtendency to ignorance as to neutral feelings comes to underlie (hismind). <S> When he experiences a pleasant feeling, a painful feeling or aneutral feeling, he feels it as one fettered by it. <S> Such a one, Omonks, is called an untaught worldling who is fettered by birth, byold age, by death, by sorrow, lamentation, pain, grief and despair. <S> Heis fettered by suffering, this I declare. <S> SN 36.6 <A> All 84,000 sections of the Dhamma are simply strategies for getting people to turn and look at the mind. <S> The Buddha's teachings are many because people's defilements are many, and compulsions are one of the hardest to get rid of, as they are so deeply ingrained in us. <S> To get rid of compulsions, that are very much a part of us, in having entertained them throughout our endless samsara, we have to be fully committed to this path. <S> The path to enlightenment is not so easy. <S> It is a path that goes against the stream. <S> Buddha called this "Patisothagami " or going against the stream. <S> It is just like when almost all the fish in the water are swimming with the flow while only one fish is trying hard to swim against the flow. <S> It's not swimming against the resistance of the flow of water but also the resistance of the other fish that may impede its path. <S> The English word desire is a translation for either of two Pali words: tanha or chanda. <S> Tanha means “thirst”. <S> Tanha is a reflex, an instinct - the urge to grab and consume. <S> Chanda can be said as “motivation.” <S> This motivation can be either positive or negative. <S> Chanda can refer to sense-appetites. <S> The interest in Dhamma too is Chanda. <S> The clear difference between chanda and tanha is that chanda is not a reflex, not an instinct and not a compulsion; it is a choice. <S> And the main theme of Dhamma practice is to make the choices that undercut the power of instinct and compulsion. <S> So in practice we use this positive kind of desire to undercut and eradicate the negative type of desire. <S> There are a range of skills, techniques and strategies in Dhamma to get rid of the compulsions type of tanha (thirst). <S> Once we break through its hold on our lives, our mind can finally come to rest. <A> Both are same qualitatively but quantitatively different. <S> Compulsion is a strong desire which cannot be mitigated easily. <S> Your instincts (unconscious mind) are 9/10th of you and your conscious mind is 1/10th. <S> If you do not have sex for few months then desire will take form of compulsion. <S> Desires especially sex, food, and social if repressed for long ends up in compulsions of various sorts. <S> Read Sigmund Freud to understand how mental disorders originates through subjugation of id by ego. <S> Please refrain from liking and disliking sex or any other animal activities which is part and parcel of being human. <S> Just watch yourself. <S> If you are becoming hyper about food, sex etc maybe it is the lifestyle, food etc which is at fault. <S> Just watch yourself and it will be revealed to you.
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Compulsion is a kind of desire that you have very little control of.
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Saying May God Bless you Recently I encounter a situation where one of my close people and I went see a patient. While we were about to leave the place, my close person said May God Bless you . Me and my close person are both Buddhist. I asked why didn't you say May the triple gem bless you. And close person replied saying since they Christians I said God bless you. But I also observed that the patients people said May God bless you . Does saying May God bless you comes under a wrong view or wrong speech or etc or is it okay to tell? I'm just curious to know since my close person is also a Buddhist" <Q> Just think of the flip side of it <S> @Akila… <S> If the patient is a devout Buddhist.. still almost all will say "may god bless you" at the time of leaving. <S> Will they ever say "Namo Buddhaya" when arriving, or at the time of leaving? <S> I doubt it. <S> It is because very few know that we Buddhists say 'Namo Buddhaya' whenever we meet or depart. <S> At the time when the Supreme Buddha was alive, it was the practice observed by His disciples to place both hands together in a gesture of worship and greet each other by saying ‘Namo Buddhaya’, whenever they met. <S> Today, whenever Hindus meet one-another, they too bring their hands together and say ‘Namo Narayana’ or ‘Oh Namah Shivaya’. <S> Some say ‘Namo Sairam’ when they enter the ashram of Sai Baba. <S> But in a way it is OK to say “may god bless you" as the point of the Buddhist teachings isn't to reinforce the identity of "I am a Buddhist and this is what I believe. <S> " It's to cultivate compassion and loving kindness and purify anger and aversion from your life. <S> Then your focus would be on "How can I compassionately reply to these people in a way that feels authentic to me?" <S> You need to be able to connect with the human being in front of you, and look past beliefs and value systems and connect with their humanity. <S> So focus less on yourself and focus more on the other. <S> What words can you say to bring this being happiness and reduce his/her suffering? <S> Intention is the most important factor and can often supersede other factors. <A> If the patient is a devout Christian and saying "may god bless you" helps him to recover, by all means say "may god bless you". <S> If the patient is a BUDDHIST, saying "Namo Amitabha" and remembering the three refuge can be helpful.. <A> I think reinforcing other people's wrong view is unwholesome. <S> Undoubtedly the meaning of the expression has been fully drawn out and we pretty much know how this expression is going to be interpreted by the christian recepient and what it is we are communicating when we say these things. <S> As it is one is affirming that there is a God creator; at the very least we are giving an impression that we think there might be an Eternal being like that and that we think it would be good if it blessed the person and are making resolves and determinations accordingly. <S> Alternatively we are sarcastic? <S> Now since as it actually is, there is no God creator <S> and we do not believe that there is a god creator of all things, it follows that we in no capacity can be wishing for a non existant entity to bless anyone. <S> Therefore that speech is not true, not beneficial but is agreeable and pleasing to that person. <S> Speech that is untrue, unbeneficial but is pleasing is not to be spoken, is an offence of wrong-doing imo. <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 <A> Not as so far as some one saying "May the minister help you", "May X help you find a job", etc. <S> This might not make it a wrong view. <S> If you hold on to the view that God, controls everything, can give you salvation, is almighty, etc., then perhaps yes, it might be wrong views. <S> But there are Deities who can help you perhaps like any other person. <S> Getting the blessing of say someone who can help you out is not wrong. <S> Think of deities like entities who are well wishers due to past connection of they need to do good karma to keep their blissful existence.
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If you feel that by replying "God bless you," (which is personally my own response), this person might experience a sense of comfort, ease, and happiness that would not be experienced otherwise, then there is nothing wrong in saying it.
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Mind as a creator All words are creations of mind. How do we explain the mind with the words? So that proves there is something beyond words. That is thoughts. Connected to mind. Are mind and thoughts two different things? Or the same thing? <Q> Is mind and thoughts are two different things? <S> or same thing? <S> Buddhism talks about "six senses" rather than five. <S> For example, in the Sabba Sutta <S> What is the All? <S> Simply the eye & forms, ear & sounds, nose & aromas, tongue & flavors, body & tactile sensations, intellect & ideas. <S> This, monks, is called the All. <S> So, "mind" and "thoughts" are two different things, in the same way that "ear" and "sounds" are two different things. <S> But we are conscious of these things making "contact" <S> (e.g. we're conscious of sounds contacting the ear, and conscious of ideas contacting the intellect). <S> Or the theory of the Five Aggregates suggests that mental factors arise as a result of contact between consciousness and form. <S> The Pali words here translated as "intellect & ideas" are mano and dhamma . <S> mano and dhamma appear in the first line of the first verse of the Dhammapada . <S> The commentary suggests that dhamma includes feelings, perceptions, and mental formations (indeed dhamma is a word with many meaning, see for example this short definition and long definition ). <S> The commentary also suggests that mind is a necessary precondition for mental factors. <A> The answer to your question lies in the ‘nama-kaya’ ‘rupa-kaya’ – <S> The mind-body relationship in the scriptures. <S> It is too complex for me to write in English, so I will write a bit on it in my native Sinhala Language towards the end. <S> Otherwise refer to DN 15: The Great Discourse on Causation (Mahānidāna Sutta) - Dīgha Nikāya <S> In the scriptures, the term samphassa is used in compounds. <S> Then in D.15, a twofold division occurs: patigha samphassa contact by sensorial reaction, and adhivacana-samphassa verbal or conceptual, i.e. mental contact. <S> Our simulations have two aspects to it. <S> First is impact-stimulation (patigha samphassa) that depends on Rupa(Materiality). <S> The other is designative-stimulation (adhivacana-samphassa) which depends on Nama( the faculty through which the external world is understood). <S> This makes discernment or our ability grasp and understand and naming of sense objects possible. <S> This conditions both the naming forms and named forms. <S> Now I will try to explain this in simpler terms. <S> Nama is Mentality (mind & thoughts). <S> Rupa are the material forms. <S> ‘Nama’ and ‘rupa’ are linked together like flowers and their scent. <S> They are born together. <S> Our cognitive perception (Sanna) ( awareness of colour, shape, sound, smell, taste & touch) helps us to describe something or someone as short, tall, small, dark, fair, thin, stout etc. <S> etc. <S> Such descriptions are called ‘Nama-kaye adhivacana-samphassa.’ <S> Such descriptions are possible because of the varied nature of Rupa. <S> For example in our group there varied Rupa, named ‘Saptha Visuddhi’, ‘Dhammadhatu, ChrisW, Sominda, Lanka… etc. <S> etc. <S> In other words this is Rupa-Kaye patigha samphassa. <S> සංඥාව <S> කියන්නේ හදුනාගන්නවා හදුනාගන්නවා කියන අර්ථයෙනි.හදුනගන්නේ මොනවද? <S> වර්ණයි හදුනා <S> ගන්නේ[මහා වේදල්ල සුත්රය] <S> එතකොට සංඥාවෙන් හදුනාගත්තදේ තමයි <S> දැනගන්නේ.දැනගන්නේ නම් වශයෙන් <S> හෝ <S> උස මිටි <S> ,දිග කොට <S> ,කළු සුදු <S> හෝ විවිද වර්ණ, කෙට්ටු මහත........ <S> ආදී විවිධ නාම <S> ඔස්සේය. <S> ඒක නිසා <S> තමයි අපි <S> දැනගත්ත <S> දෙයක් කියද්දී නම හෝ එහි මොනයම් හෝ ලක්ෂණයක් <S> භාවිතා කරන්නේ.විවිධ නම් <S> හෙවත් <S> නාම කායේ අධිවචන පවතින්නේ රූපයේ <S> විවිධ ස්වරූප හෙවත් රූපකායේ පටිග සම්පසය නිසයි. <S> ඒ කියන්නේ "ගස මල නිමල් කමල් "ආදී නම් තියෙන්නේ <S> රූපයේ විවිධත්වය නිසයි. <S> හිතන්න,ඉතා සමාන <S> නිමුන්නෝ දෙන්නෙක් ඉන්නව. <S> මෙයාලට නම් <S> දෙකක් තිබුන කියල <S> දැක්කහම එයාලව නමින් <S> දැනගන්න බැහැ…… <S> තෙරුවන් සරණයි! <A> Mind is; Citta - the six senses, when combined with objects, gives rise to such: chakkhu (eye) viññāṇa (consciousness) sotha (ear) viññāṇa ghana (nose) viññāṇa jiwha (tongue) <S> viññāṇa kaya (body) <S> viññāṇa mana (brain) viññāṇa. <S> Vingnana (or viññāṇa ) is the ability to recognize things separately. <S> Cetasika ( mental factors ) include: vedana (feeling, physical and mental categorized as good bad and neutral) <S> sangna (recognition/signals) <S> sankhara (thinking, speaking and action) Going further, Buddha compares viññāṇa to an illusionist (because what you recognize as things separately don't show their true nature). <S> Buddha compares sankhara to mirage (when you explore it, the original what you saw isn't there anymore). <S> Mind is used in a broader sense because English and psychology don't do deep enough to reach the level Lord Buddha has broken things down. <S> What people call "world" is the combination of these six receptors, eyes, ears, nose, tongue, body, brain. <S> When an object, that is picture, sound, smell, taste, touch and thoughts connect with these receptors giving rice to the above six viññāṇa, we call it passa (contact / touch in a general sense). <S> So who's this creator? <S> Viññāṇa, the illusionist. <S> On a side note, please note that one of the Cetasika, which is Sankhara is also called Cetana (Chetana) and that means kamma (karma). <A> I have turned your question over and over trying to grasp what it is asking. <S> I am not sure but I feel that it deserves an answer, perhaps different from but alongside the two good answers already here. <S> I hope this is useful. <S> On one level the answer is simple: the mind is a container and creator of thought, like a pot for making food. <S> So it is different - but linked, as Saptha Vissuddhi said. <S> But there are different kinds of thoughts (and other mental phenomena), including verbal thought. <S> Words are different from other thinking because they are not just the outflow of a thought process, they are also the input, and symbols with their own rules, and tools for creating, storing and shaping thought. <S> With so much power and complexity, it is right to ask about how they relate to the mind. <S> The full answer is probably beyond human knowledge at this time. <S> My way of thinking about this lately is to distinguish between conscious - verbal - logical thought as produced by the neocortex, and emotional - impression thought as in the limbic system. <S> There is an essential difference and a gap of understanding. <S> Basically, words cannot explain thoughts, and thoughts cannot explain the mind. <S> But they are one thing. <S> (Well, if you are nondual.)
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Neither can explain the other.
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why is all of Buddhas past lifes referes to times of kings The title says it all. Why does all the recollections of past lifes of Buddha revolves around times of kings which were similar to the time the Buddha was living. Why aren't there any mention of times that are similar to the times of what we are living right now ? does this mean this is the 1st time in the sansara that we are living in a world like this ? if it is the 1st time, that we are living in a world like this with so many technological advances, that would mean we are living in sansara which is not repeating, which in turns mean that new things can happen in the sansara. then how can we be even sure about enlightenment. if sansara can change what is to say that some day all beings that achieved nibbana will not again be reborn? <Q> then how can we be even sure about enlightenment <S> I think there are schools of Buddhism which say that enlightenment becomes less possible, as the centuries go by and the Buddha's doctrine becomes distorted. <S> There are also schools which say that enlightenment is already attained (by the Buddha), therefore enlightenment is certain. <S> Or that all saṅkhāras (conditioned things) are impermanent , but that some dhammas (especially nirvana) are unconditioned (and not-self), and "timeless" (or immediate). <S> People also often say that it (the path to enlightenment) is something you should experience for yourself, i.e. have direct experience of. <S> if sansara can change <S> I think that sansara is expected to change: that it's considered "impermanent" in Buddhism. <S> What seems more-or-less constant about it is a cycle of death and life (perhaps you you'll agree that death and life still exist), and suffering (oceans of tears), and causes of suffering, etc., as described in Dharma. <S> what is to say that some day all beings that achieved nibbana will not again be reborn? <S> I think that some schools of Buddhism assert that some relatively-enlightened beings are reborn (see for example "Bodhisatvas" and "tulkus"). <S> But perhaps the statement "beings that achieved nirvana may be reborn" is a nonsense phrase, for example because it assumes that "the same being" may be "reborn" ... <S> whereas, sansara and impermanence posit that anything "reborn" is necessarily a different being. <S> Also, enlightenment and "being" might be mutually contradictory. <S> It reminds me of this Vajira Sutta : <S> Why now do you assume 'a being'? <S> Mara, have you grasped a view? <S> This is a heap of sheer constructions: <S> Here no being is found. <S> I think that's connected with for example <S> this discussion of 'trackless' . <S> Beware too that this is (or is nearly) <S> a topic for which it's difficult to get sensible answers: <S> the unanswered questions include questions about whether the Tathagata exists after death, and the four imponderables includes The Buddha-range of the Buddhas [i.e., the range of powers a Buddha develops as a result of becoming a Buddha] <S> The warning is that speculation on these topics may be counter-productive -- not the right way. <A> Buddhist stories stick to conventions. <S> These days we use the words president and prime minister. <S> A million years from now they might call the rulers lords. <S> We had Pharaoh's if you study Egyptian history. <A> The bulk of the Pali suttas do not include recollection of 'past lives'. <S> Here, the Pali words are 'pubbe nivasa', which mean recollection of 'past abodes', 'past dwellings' or 'past adherences'. <S> In short, it means recollecting in the past when the mind ignorantly clung to one or more of the five aggregates as 'self'. <S> This is explained in SN 22.79 . <S> As stated in SN 22.79, since such recollection can include only one aggregate, it seems obvious it does not refer to past lives because a life cannot comprise of only one aggregate, unless it is claimed having a past life of a tree or plant. <S> More crucially, SN 22.79 states to cling to past recollection as "I" or "mine" is wrong view. <S> However, probably at a later time, a mere handful of questionable & contradictory suttas were created, such as AN 3.15, AN 9.20, MN 50, MN 81, MN 123 & MN 143. <S> As stated in the question, that these (later) suttas do not account for technological developments (such as the three-age system ) <S> supports the view these literal reincarnation suttas are dodgy. <S> These later suttas have the same style as the Apadānas, Buddhāpadāna & Jataka Tales, which were composed hundreds of years after the passing away of the Buddha. <A> " If it is the 1st time, that we are living in a world like this with so many technological advances, that would mean we are living in sansara which is not repeating, which in turns mean that new things can happen in the sansara. <S> then how can we be even sure about enlightenment. <S> if sansara can change what is to say that some day all beings that achieved nibbana will not again be reborn? " <S> If we were sure about enlightenment we would be enlightened. <S> One can't be sure of enlightenment at least until one has found stream entry. <S> According to the Buddha's ultimate reality teaching, nothing is really repeating but empty formations. <S> I would think that , just because technological formations have predictable functions doesn't make them anymore real. <S> Technology is empty, sunyata, not-self or anatta. <S> and also... <S> Yes, why is it always times of kings, the same exact culture <S> and I guess there was Buddha's around 300,000 years ago? <S> That teaching, that there were several other Buddha's before Gotama Buddha, that's got to be the most glaringly wrong teaching that I can think of(that and <S> women can't be Buddhas). <S> Doesn't it conflict with the theory of evolution? <S> How could 28 Buddhas who lived like 10,000 years apart each have lived before Gotama? <S> I don't know if the Jatikas were meant to be taken so literally. <S> I mean, maybe they are just teachings that help students understand rebirth. <S> -metta
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Buddha uses conventions and avoids using words that will distract people from dhamma, as people might want to explore further.
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Are Southern Buddhism and Northern Buddhism the same? Regarding the Buddhist ideal model for practitioners, is there any difference between Southern Buddhism and Northern Buddhism? <Q> I could see some similarities in the Theravada Mahayana Doctrines. <S> Mahayana and Theravada Both rejected the idea of a supreme being who created and governed this world. <S> The Four Noble Truths are exactly the same in both schools. <S> Both Mahayana and Theravada doctrines help us to not being influenced by the objects of the six senses. <S> In Mahayana they call it the becoming of Buddha Nature – to be awakened. <S> We call it being an “Arya Shrawaka” in being a part of the ideal community of Noble Ones (ariya-sangha) <S> The Eightfold Path is exactly the same in both schools. <S> ‘Paramita’ in Mahayana is this ‘crossing over’ and ‘reaching the other shore’ in walking the eightfold path. <S> Both accept Anicca, Dukkha, Anatta and Sila, Samadhi, Panna without any difference. <A> Buddha discourages reincarnation in any form stating he wouldn't, even for a moment, praise reincarnation. <S> Yet, unlike in Theravada, in Mahayana one seeks strives to become a Buddha through reincarnation. <S> Becoming a Buddha, or bodhisatva isn't something Buddha has encouraged (according to Buddha Jayanthi translations of the original teachings of Buddha) <A> By Northern Buddhism, if you mean Mahayana Buddhism and by Southern Buddhism, if you mean Theravada Buddhism, then yes there are some differences. <S> Theravada Buddhism talks about the Four Noble Truths etc. <S> And while Mahayana also talks about them, Mahayana adherents are taught to transcend even those doctrines. <S> I am unsure if this is only peculiar to the Chinese Mahayana Buddhism (where I came from). <S> A popular Chinese Buddhist scripture, the Heart Sutra, emphasises on Sunyata or "emptiness" (空). <S> For example, the Heart Sutra mentioned that the Four Noble Truths are "empty". <S> (无苦集灭道) <S> The goal of Theravada Buddhism is to be an Arahant, while the goal of Mahayana Buddhism is to be a Bodhisavtta. <S> Do note that I'm more familiar with Mahayana compared to Theravada. <S> And I'm no expert. <S> Feel free to criticise and comment my answer.
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The Paticca-samuppada or the Dependent Origination is the same in both schools. The difference between the two is that an Arahant focuses on his or her personal enlightenment while a Bodhisavatta focuses on the enlightenment of all sentient beings.
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How can a person become a real Buddhist? In this society a lot of people say "I'm a Buddhist" but they're just saying that. So my question is, how can a person become a real Buddhist? And how do we know he's a real Buddhist? <Q> You become a real Buddhist when you walk the path of Dhamma. <S> The Buddhist teaching is to be experienced here and now and to be verified here and now. <S> There are many ways this has been put forward: <S> Sila - Samadhi - Panna where later is realisation at the experiential level or at the level of wisdom Pariyatti - Patipatti - Pativedha where the latter is the experience sutta-maya-panna - cinta-maya-panna - bhavana-maya panna where the latter is experiential wisdom <S> When you have the 1st vision of the Dhamma your faith never changes. <S> This is because nobody can convince you otherwise of what you have already seen for yourself. <A> I think a real Buddhist at the very least follows the five precepts. <A> Have <S> unwavering faith in Buddha Have <S> unwavering faith in Dhamma Have <S> unwavering faith in Sangha Be relentless in eliminating Sakkaaya Ditti <A> To become a true Buddhist one should have a pleasant mind towards, and confidence, in the Supreme Buddha. <S> This confidence should be rooted (mulajata), and it should be well established (patitthita). <S> To develop this kind of unshakeable confidence, it is important to know about the knowledge of The Buddha. <S> A “Sotāpanna”/stream entry Buddist is a True Buddhist. <S> The Pali Canon recognizes four levels of Awakening, the first of which is called “Sotāpanna”/stream entry. <S> This gains its name from the fact that a person who has attained this level has entered the "stream" flowing inevitably to nibbana. <S> He/she is guaranteed to achieve full awakening within seven lifetimes at most, and in the interim will not be reborn in any of the lower realms. <S> The practices leading to stream entry are encapsulated in four factors: Association with people of integrity is a factor for stream entry. <S> Listening to the true Dhamma is a factor for stream entry. <S> Appropriate attention is a factor for stream entry. <S> Practice in accordance with the Dhamma is a factor for stream entry. <S> The Sotapanna is free from the following three fetters (samyojana):– The wrong view that the aggregates of physical and mental phenomena are ego or self. <S> (sakkāya-ditthi or personality-belief). <S> Any doubt about the Buddha, the Dhamma, the Sangha and the discipline (vicikicchā or sceptical doubt). <S> Belief that methods other than that of cultivating the qualities of the eightfold noble path and developing insight into the four noble truths will bring eternal peace (silabbataparāmāsa or belief in mere rite and ritual). <S> Furthermore, his observation of the five precepts remains pure and absolute, as a matter of course. <S> For these reasons a Sotāpanna is well secured from being reborn in the unhappy existences of the four lower worlds. <S> He will lead the happy life in the world of human beings and devas for seven existences at the most and during this period he will attain Arahantship and nibbāna. <A> I don't know about "Buddhism" as a name. <S> There are those who honor the Buddha by practicing the eightfold path. <S> There are those that honor the Buddha by giving garlands and incense <S> but both are <S> wholesome and real "Buddhist" practices alright. <S> Even someone who has little idea what they are doing can technically be a "real" Buddhist. <S> It's just a word. <S> What is more real than any other Buddhism? <S> What do I know? <S> I think that, "really" The Buddha's teaching is always Buddhism but Buddhism isn't always The Buddha's actual core teaching , or in many instances, Buddhism isn't even anywhere near the Buddha's actual core teaching. <S> We should be able to talk about things like <S> this... ... <S> and how we feel about things with out fear of being misunderstood, persecuted, oppressed, corrected and censored by whoever has enough nerve to think they understand themselves enough to judge other forum members as "wrong". <S> How can this be good karma? <S> Can a "real" Buddhist just decide that we can be judge , jury and executioner and that is congruent with the Dhamma? <S> Who in this forum really understands enough to transgress punitive measures against other fellow human beings and still at the same time be a "real" Buddhist? <S> Anyone who justifies <S> they're transgressions against another person because the person violated the "group's rules <S> " can never be sure they are being fair or appropriate when they punish unless they are enlightened. <S> Maybe I am missing something... <S> I certainly know that I am no saint, this is just my little opinion. <S> -Metta <A> One "becomes a Buddhist" by seeking refuge in the 3 jewels: the Buddha, the dharma, and the sangha. <S> By seeking refuge we mean actively learning and using that knowledge. <S> After the point of inquiry into "Buddhism?" then you start to learn about it thru literature or asking people or videos. <S> All part of the dharma. <S> Then as you learn and envelope yourself with the Buddhist community ... the sangha. <S> But it all starts with the initial seeking of refuge. <S> That initial step is all that is "required" to be a real Buddhist.
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Maybe it's the Buddha's actual core teaching and those enlightened enough to recognize the Buddha's actual core teaching in the Suttas that is "Real Buddhism".
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What will Most Effect in Next Life Done Good or Bad? If some person when he live's on earth His doing 50% good & 50% Bad things (theatrically). after he died what will Happen to him in next life. 1st will he effected with his good things he done in Past or bad things? <Q> In balance of probability his last though may be 50:50 good or bad. <S> Therefore there is a 50:50 chance the next birth will be good or bad but more biased towards the bad as there always decency that more bad through arise as you minds <S> have the unwholesome roots. <S> Also the action you did near the end may have a significant influence over that happens. <S> Also in this life you might have done 50:50 good and bad but who knows what proportion of Karma you have from previous lives. <S> In absence of a proximate to death or powerful Karma from this life giving arise there might be a chance a Karma from a part life and deciding the final moment. <S> Also if what was done was done low level of volition this might affect the results, e.g., some may give for publicity than benevolent intentions. <S> So it is very difficult to say what the chances are. <A> There are five subjects Buddha has stated that cannon be fully understood except by a Buddha. <S> Buddha Citta Kamma Loka <S> (...) <S> So one might argue that it really cannot be told with certainty which kamma will take precedence or carry more weight in the next birth. <A> I think this kind of question is very speculative. <S> The Buddha always stressed that thinking/worrying about future and past should be avoided. <S> Instead it would be wise to examine the present. <A> Buddha said a chance of devas, humans, hungry ghosts, animals to be reborn in heaven or human realms is slim. <S> He compared it to dust on the tip of his finger nails with respect to great earth. <S> However, There are many ways to beat the odds. <S> And notice that Buddha did not say that about beings in hell. <S> It is possible <S> (IMO) <S> that beings in hell have no chance to come straight from there to heaven or earth. <S> They might have to work their way up. <A> It depends on three things. <S> If no such big or remarkable karma, the last moment recall what one regularly or frequently done karma which is passed over to immediate afterlife. <S> If no two above is in effect, the very last moment karma reflection will have its effect. <S> So it is not to question 50:50.
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If one has big enough karma either good or bad to carry through afterlife, it will surely be carried through.
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Do Buddhists need affection, physical touch or intimacy? I am interested in learning about Buddhism, and there are a lot of questions. I wonder (since it seems to me Buddhists are quite independent, and they don't attach that much to people or things) what about like if they did have families or friends or wives or husbands: do they live without affection etc.? <Q> Marriage does not guarantee happiness (some married people are unhappy). <S> This answer includes advice about how to choose a marriage partner. <S> And chapter 6 of A Happy Married Life (which is titled " Security, Respect and Responsibilities ") identifies what attitudes and behaviour are recommended by Buddhist doctrine/scripture, between husband and wife. <S> There may also be affection between e.g. a mother and her children. <S> I don't think it's affection <S> that's identified as the principal problem in Buddhism: the problems are craving (e.g. for what you don't have), and attachment . <S> So for example if you craved more affection than you think you're getting, you will "suffer" (and, I think, cause suffering too). <S> Also, a characteristic of sensual pleasure (and of other "compounded" or "conditioned" things) is that it's impermanent. <S> So for example "physical touch" cannot be a permanent (even if continual it couldn't be continuous ), and so people must learn (or must also learn) to live, to behave, to control or regulate themselves without it. <S> And I think that attachment is likely to cause the survivor problems when their partner dies, etc. <S> For these kinds of reasons, the pursuit of sensory pleasures may be unwise or unsatisfying. <S> As for the title ("Do Buddhists need...?"), I'm inclined to read that as "Do Humans need...?". <S> I'm not sure whether to say that all humans are the same, and have the same needs. <S> Perhaps they do, but have different capacities or abilities to deal with those needs. <S> There's a field of Western psychology (which I'm not familiar with) called Attachment theory , which has theories such as how secure people feel depends on things like how they were treated and how they developed when they were infants: as well as how they developed (how they were developed, and how they developed themselves) as children and so on into adult life. <S> Maybe people's needs, or how "needy" they are, varies according. <A> Buddhist generally show kindness. <S> Living in solitude is encouraged to practice detachment and other Buddhist teachings. <S> A need is a personal preference. <S> A Buddhist may choose to entertain affection at the risk of losing his "sila" <A> Very interesting question that you asked. <S> The short answer to it is “yes!”. <S> They have friendship, companionship and intimacy with the good, because of their abstinence from excessive indulgence in sensual pleasures, abstinence from drunkenness, and non- indulgence in gambling. <S> The five precepts… specially the third... <S> Kamesu micchacara veramani sikkhapadam samadiyami - <S> “I undertake the precept to refrain from sexual misconduct.” <S> Is a safeguard for us from such. <S> The five precepts as we know and practice is the worldly right view and worldly right conception. <S> The distinction made in the discourse between worldly right view and the right view that is above the world (supre-mundane) is that, in the case of the latter, this means <S> **Complete Abstinence, expressed by the use of these three more terms - <S> aarati virati and pativirati. <S> Such abstinence applies to right action and right livelihood as well. <S> One who takes the five precepts with an aim of walking the Noble Eightfold Path, towards attaining Path-Fruition aim for the aarati, virati, pativirati level of abstinence. <A> Buddhists come under 4 groups: monks, nuns, laymen, laywomen. <S> Monks and nuns are not allowed to engage in any romantic or sexual activity. <S> Laymen and laywomen are only expected to refrain from sexual misconduct. <S> ex: <S> Becoming intimate with another's wife or husband. <S> So as long as they keep to the five precepts , they can show affection to another in any socially acceptable method. <A> ZEN Buddhist priests and nuns may marry, and laypeople of any tradition do have intimacy at any level. <S> From the Karaniya Metta Sutta : <S> “Just as a mother would protect her only child with her life, even so let one cultivate a boundless love towards all beings.” <S> Real Buddha Quotes
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Buddhists who are well grounded in Dhamma do have intimacy. As for "living without affection" there are attitudes which I think are recommended by Buddhism and which are like affection (perhaps these are affection, or perhaps they're a good substitute for or alternative to affection), for example kindness, benevolence, harmlessness, even equanimity. They are not even allowed to touch a person of the opposite gender even as a friendly gesture.
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Am I approaching samadhi properly? The problem: I've encountered some confusion about the differences between samadhi and vipassana, as would seem to be a frequent problem amongst beginners. This confusion was only worsened by my having a Zen master tell me that my practice was vipassana, and that I should just continuously count my breaths up to ten and then back down instead. I don't think she realized that I was striving for samadhi, and I don't think she really knew what she was talking about. I find Theravada to be the path for me, and have stopped visiting that zen center, but am still confused nonetheless. So, in the absence of a formal teacher, I figured I could ask here to see if someone can provide me with some guidance. My meditation practice: Concentrate on the sensation of the breath and nothing else, no numbers, thoughts, or words for as long as I can or unless I feel like they would help me. Some thoughts I use, for example, are, "Let go of it", "Become one with the breath in the present moment", "I am looking for my thoughts; I should be looking for my breath", and other thoughts of a similar nature. -- So basically, does this kind of practice generate samadhi, or vipassana? I'm not looking for insight while meditating. Just looking for the breath and focusing on it. Thanks in advance. <Q> Yes, concentrate on the sensation of the breath and nothing else. <S> This will develop samadhi & but also vipassana because the breath is impermanent. <S> Thus the primary goal is to develop samadhi but a side effect can be vipassana. <A> There's nothing wrong with what that Zen teacher told you. <S> She was starting you out small. <S> Just as you wouldn't walk into the gym and start squatting 500 lbs. <S> immediately, likewise you have to grow into your practice gradually. <S> For one, it gives you an anchor - your breath - for your attention to focus on. <S> Second and less widely discussed is that your are using that voice inside your head for single, limited purpose. <S> Rather than watching your breath and saying things like "let go" or "become one with the breath", your interior dialogue is limited to "one", "two", "three". <S> That's it. <S> Any more than that is superfluous. <S> Over time, your concentration will strengthen. <S> Eventually, you will be able to drop the counting and just work with the breath itself. <S> And like Dhammadhatu suggested - samadhi practice is the basis for vipassana practice. <S> You can't have one without the other. <S> Moreover, Buddhism itself IS an insight tradition. <S> It IS vipassana. <S> Concentration is only a means. <S> Some traditions really push the envelope and develop that means - concentration - to the point of the immaterial attainments while others only touch on the border of jhana. <S> Different practices work for different people. <S> But it all begins with "one", "two", "three"... <A> The 1st Jhana is achieved due to the efforts you put into keeping your breath on the object, essentially the effort on keeping the object in focus is Vitakka & Vicara (initial and sustained application). <S> There are times your mind may stick to the object of focus. <S> Even then periodically check and bring back <S> re affirm your focus. <S> Also when it comes to what you focus keep it on one subject of either the 4 Foundations of Mindfulness of 4 Brahmavihara and also note everything is conditioned hence subjected to the 3 characteristics. <S> [ Saṅkhitta Dhamma Sutta ] When you let go of distraction, you have to do it properly. <S> A distraction becomes a distraction because the sensation if gives if it is bodily. <S> Even memories and through that pop up has a sensation associated with it. <S> If there is a notable sensation have a look at it, and wait a little while with it - about 3 breaths maximum, and then come back to your meditation object. <S> This may have a damping effect on subsequent distractions. <S> So you seem to be applying the effort hence you seem to be doing the right thing. <A> You should refer to the Satipattana sutta. <S> While it contains advice on breath meditation, it also guides you about the objective of meditation. <S> Falling short, you may encounter but a momentary bliss, which, since is something that is arisen, will perish. <S> If you do chose to comment on this answer, I'll dig out more material for you from the original sutta versions.
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Counting the breath is effective for a number of reasons. While samadhi is developed, seeing clearly the impermanence (appearance, disappearance, appearance, disappearance) of each breath is vipassana.
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How to become a better decision maker? What are some Buddhist practices which would make someone a better decision maker? Does Sila improve the right view thus enabling better decisions, thoughts? <Q> All 3: <S> Sila <S> Samadhi <S> Panna helps towards better decision making. <S> Sila bring moral angle into decisions. <S> Samadhi may help avoid spontaneous decisions as it is mastery over the mind. <S> Panna helps to ensure decisions are not tainted by greed, hatred and delusion. <S> Right view is part of Panna not Sila. <A> We all experienced a situation where it is so easy to advise friends when they face difficulties. <S> But when it comes to us, we become clueless, are left in the dark, we loose perspective. <S> This is a forgetfulness that accompanies all afflictions. <S> Whenever we are subject to an affliction, be it anger, sadness, lust, etc. <S> we are subject to this type of forgetfulness. <S> Indeed, the three higher trainings (Sila, Samadhi, Panna) will help see things clearly so as to take proper decisions (decision that do not come from fear, frustration, and so forth). <S> But sometimes, when our delusion is too strong, our mind becomes like a suction cup grasping at the object. <S> Taking a step back is extremely difficult. <S> In such circumstances, I find that training in patience is the most important. <S> In fact, it is about abandoning the eight worldly concerns, especially attachment to pleasure and aversion to pain. <S> We are so afraid of pain that, as soon as our mind doesn't go where we want it to go, or doesn't dwell with what we want it to dwell, we try to change its course forcefully. <S> We have the tendency to want to get rid of pain right away <S> and that is not skilled. <S> Ethical discipline and concentration do not come about as long as the mind is not flexible and willing, and this comes by practicing patience. <S> So many times do we not see what is right under our nose just because we want to be some place safer. <S> Practicing patience allows you to take a step back and it makes the mind more open and adaptable. <S> A mind that is too rigid and forgetful does not take the context into account and therefore is not proper for taking informed decisions. <A> Even if a follower of the Way attempts to improve him/herself through Sila (true morality), it is not possible if the pragna (intellectual and intuitive faculties) are not developed in him/her. <S> Only pragna gives the force or energy with which one can confront the enemies that are of loba (greed), dosa (hatred), moha (delusion). <S> That is why when talking about the Noble Eightfold Path, it is very common to group the 8 points under three headings, 1) panna, 2) sila, 3) samadhi. <S> It is a gradual training. <S> To understand this read the Anubuddha Sutta: Understanding – AN4.1 , and Sakka Sutta: <S> To the Sakyan – AN3.73, and <S> Culavedalla Sutta: <S> The Shorter Set of Questions-and-Answers <S> _MN44 <S> The three aggregates of virtue, concentration, & discernment are not included under the noble eightfold path, but the noble eightfold path is included under the three aggregates. <S> Right speech, right action, & right livelihood come under the aggregate of virtue. <S> Right effort, right mindfulness, & right concentration come under the aggregate of concentration. <S> Right view & right resolve come under the aggregate of discernment. <S> Also being mindful is important. <S> Day in and day out, each of us is making a lot of decisions that nobody else will know. <S> It is the internal dialogue that goes on with us. <S> If you are aware of this, you will know which little decisions you make from moment to moment to moment. <S> That’s what you want to learn how to observe.
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Developing your inner sensitivity as much as you can, you are able to make sure your decisions are going in the right direction.
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Did I get into a Jhana state? I was meditating. I was using classical music as my object of meditation. I know some don't approve of that but it's REALLY relaxing, especially while meditating. Anyway, as I was meditating the music became... so much more clear. I really can't explain it. It's like I had cheap headphones and all of sudden they switched to top brand headphones. That's how clear it became. Then my breath became very shallow almost as if it was disappearing. Now I have anxiety attacks, such as I had during my previous attempt at meditation. And that makes my breath feel shallow. But this was different I felt it slowly disappearing. And this very unusual feeling overcame me. My whole body was blissful. I never had that experience before. So was that a Jhana state? <Q> I wouldn't worry about what it is or isn't and dont listen to what other people have to say about it either as everyone will have varying opinions and really they cannot know what you experience. <S> You will end up feeling confused. <S> The main thing to remember is that it was just a pleasant experience and like all experiences it arose and then passed. <S> It's like a small reward for making progress. <S> Try not to think about it or recreate it as it may hinder your progress. <S> It does not need a label. <S> If you go into meditation expecting, hoping or craving to have the same experience again or for another pleasant experience you are missing the point so don't fall into that trap. <S> However, when you do have a pleasant experience, enjoy it for what it is then let it go. <A> Now i have anxiety attacks and at first was <S> i was having an anxiety attack during the meditation. <S> This does not look like Jhana. <S> Jhana is blissful. <S> Sometimes you might experience Piti and Sukkha. <S> These may be intense. <A> Feelings of bliss are not necessarily always 'jhana'. <S> However, the bliss arose due to the cessation of anxiety. <S> It was not jhana bliss however it was certainly a kind of bliss. <A> Achieving even śamatha by focusing on a sense object is impossible. <S> One has to concentrate on a mental image. <S> For instance, it is said that when one achieves śamatha by focusing on the breath, he focuses on a mental image of the breath from the fourth abiding (far before śamatha itself). <S> So, when you speak of meditating while listening to music, this is the first thing that comes to mind. <S> Actual bliss (Skt. <S> prīti) does not occur before one has achieved śamatha, a mind of the form realm. <S> Therefore, you were not abiding in śamatha (much less the jhanas) <S> you could not possibly experience actual bliss. <S> You could very well have experienced a fact simile of bliss, a somewhat blissful experience. <S> Geshe Gedun Lodro explains it well in Calm Abiding and Special Insight: Achieving Spiritual Transformation Through Meditation . <S> Once you achieved śamatha, achieving it again becomes easy. <S> This is also something to consider. <S> Leah Zahler wrote a comprehensive book on the topic: Study And Practice Of Meditation: Tibetan Interpretations Of The Concentrations And Formless Absorptions. <A> This part sounds like jhana to me: "My whole body was blissful. <S> " <S> The fact that the music became more clear doesn't sound typical of jhana <S> but rather one of those unusual sort of experiences that happen every now and then during meditation. <S> As many are saying, it's hard to say definitively if it was jhana, but at the very least, it sounds like you're on the right track. <S> I would encourage you to repeat whatever you did that led to that feeling (e.g. focus on whatever you were focusing on) and see if it happens again, and then continue doing it and see what happens. <S> One of the purposes of jhana is to create a pleasant feeling <S> so you enjoy keeping the mind inward and still, and since it sounds like this experience accomplished that, it's probably worth continuing with. <S> [As a side note, if after experiencing it you feel it "slipping away," don't feel like you have to struggle to get it back. <S> After the first-third jhanas, the mind naturally settles more into a state of equanimity as opposed to bliss and rapture.] <A> You did not experience jhana... <S> you experienced pre-jhana <S> a.k.a. ACCESS CONCENTRATION. <S> Keep in mind that until this (and the other factors) are stable and you do not drop out of meditation before your set period of time... you have not experienced 1st jhana. <S> I would also suggest to take a more stable meditation object. <S> Music is very changeable and erratic and having that as a concentration object is not good beginner practice. <S> It can harm your practice. <S> Just chill out and watch your breath as happily as you did the classical music. :)
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If you can not experience whatever you experienced again and easily, it is a sign that it is not a jhana. No, it was not jhana.
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Lies as self defence vs. Physical self defence Why is a lie for the purposes of self defence necessarily unwholesome? Why is using a lie as defence for another from attack considered parajeeka for a monk when a monk can use physical self defence and it's not parajeeka? Why can't a monk misrepresent reality(lie) for self defense instead of resorting to physical violence? As long as you know what the truth is why give it to someone who would exploit it? I was thinking that our intentions aren't unwholesome because we lie but a lie is unwholesome because of our unwholesome intentions. -Metta <Q> The key is intent to deceive and the person understanding the deceptive communication. <S> If you mistakenly believe something and say this it is not breaking the precept of lying because there is no intention to deceive. <S> Generally, people do not like being deceived, even for their own good. <S> So if you are motivated to deceive for their own good, then this is still lying. <S> If you make a promise you do not intent to keep this also is lying. <S> If you make a promise which you know will never happen then <S> this is not lying (e.g. I will give you an angle to marry if the sun rises in the North.) <S> The latter type of tact was used on Nanda , in which case the promise was if you meditate. <S> Also I do not think a monk can resort to violence. <S> Also need not always tell what you know. <S> You can simply refuse to answer, but if you answer it should be the truth. <A> I would consider the fourth precept on musavada (lying) in Buddha Dhamma to include all abuses done by speech. <S> That would also include harsh speech, slander, and gossip which will harm oneself and others. <S> When one truly understands Buddha Dhamma, i.e., the nature of this world as embodied in anicca, dukkha, anatta, one sees that these precepts come out naturally. <S> At that stage, one’s mind automatically rejects all ten immoral actions (dasa akusala) and thus the five precepts are automatically obeyed. <S> Of these 10 immoral actions, the four vaci sankhara (immoral acts done with speech) include, musavada (Lying), pisunavaca (slandering), parusavaca (harsh speech), and sampappalapa (frivolous talk). <S> When it come to a lay person these are not promises but one’s intention is to do the utmost (otherwise the act will itself be a musavada or a lie). <S> There comes a time in one’s personal practice when one realizes that there is no other moral way to live. <S> Precepts are about purifying one’s mind. <S> A pure mind gains wisdom, and will not allow any harmful action by speech or by deed. <S> Such a mind is not burdened, but has “cooled down”. <S> People could blindly follow precepts, but are of greed, hate, or ignorance. <S> Then depending on the state of their minds, they may get reborn in a lesser world. <S> If keeping the precepts alone will take one to a higher plane of existence, then a cow or a horse living in isolation will be certain to be born a Deva.. <S> They do not kill, steal, lie, or get intoxicated, and if their owners do not have any other animal of that kind, then there is no chance of sexually misbehaving either. <A> The equation seems to have a failure. <S> Atma (my person) tries to focus mainly on the sample at first hand. <S> In one case, one hurts the truth (by lying) and in the other a person. <S> Another misunderstandig might be that Vinaya reflects automatical wholesome and unwholesome. <S> Self defense is always unwholesome, since it requires Delusion (believe that a Self could be damaged, touching form, feeling, perception, formations, recognition). <S> And one more, a lie does not necessary hurt a listener directly, he could be pleased as well (even mostly) <S> Generally again, Vinaya does not go deep into Abhidhamma but stays for the most at bodily and verbal deeds. <S> It works with very gross defilements. <S> So it's not good to assume to much in regard of karmic effects. <S> Vinaya is made for wordlings, yet not able to understand mind and intention fully and meant as protection in defiled states. <A> Apart from the intention to deceive, as Suminda states, there is also not 'treating this as this', but rather 'treating this as that and that as this', which is creating/forcing delusion onto the person you lie to. <S> To give an example - say your friend currently feels negatively about you for some reason (and you are not fully aware of their state of mind). <S> If you proceed to ask another friend, who then tells you, using whatever reasoning, that that first friend in fact feels positively about you, whilst knowing that not to be the case, if you take that statement on board, you now have information that is not accurate. <S> You believe your friend feels positively about you, whilst in fact, they feel negatively about you. <S> The situation and your perception of the situation are in disagreement (a neat delusion), and the only condition for that disagreement is the lie you were told. <S> It is hard to see an instance for which, given the availability of accurate information, inaccurate information will lead to a simpler resolution of an issue.. the issue can be avoided with a lie, brushed under the carpet, but that is ignorance. <A> If what you say is true (that "physical self-defence" is permitted), perhaps one consideration might be that that is to do with the order's good reputation versus bringing the order into disrepute? <S> For example if you're a member of the lay community, which do you think is better: monks who defend themselves physically when attacked; or, monks who tell lies whenever they think that's necessary? <S> I suppose self-defense might be seen as blameless, and lying as blame-worthy. <S> I realize that this answer begs the question, though. <S> Still, many of the Vinaya rules (e.g. forbidding alms-rounds at night) are motivated by considering how that behaviour will affect the Sangha's reputation. <S> I think I also read that lying is something that a Bodhisattva will never do. <S> The Ambalatthika-rahulovada Sutta is graphic about not telling a deliberate lie.
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If the intention to deceive is not there then there is no unwholesome.
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Is the term "Everything happens for a reason" appropriate? In terms of Buddhist thought Is this accurate? It doesn't seem to jive with cause and effect which is more often referenced. <Q> The issue concerns the way you understand the statement <S> "Everything happens for a reason", since 'reason' has various meanings. <S> 'Reason' could mean motivation or intent. <S> For instance, "Someone has his reasons to behave the way he does. <S> " If you have that meaning in mind when you read "Everything happens for a reason", you will think it means "Everything that happens was intended by someone, like a creator God. <S> " Of course, this would not be Buddhist. <S> 'Reason' could also refer to a cause, as in "The reason for his absence is sickness." <S> Then, "Everything happens for a reason" means "Everything that happens has causes and conditions. <S> " This is a correct statement, from a Buddhist viewpoint. <S> I would not be surprised if 'reason' could also mean 'purpose, aim, goal' <S> but I can not find an example. <S> We do not hear "Everything happens for a reason" often in Buddhism. <S> I myself would never even think of saying it, because it is vague. <S> In addition, I feel that most people would misunderstand and think that it means "things were intended this way" or "things will eventually fit in a big meaningful picture." <S> A more common way of stating things is: "You created the causes of your suffering. <S> " This is more personal and it is aimed at taking one's responsibility. <A> There's no inherent meaning to any of it unless we superimpose one. <S> But everything except Nibbana is born and born of causes. <A> Everything (except Nirvana) has a cause hence causality arisen . <S> When the reason arises so does the effect / fruit. <S> When the reason ceases, so does the effect / fruit. <S> In this case what I mean by the reason is the 24 paccaya of Pattana or 12 in Dependent Arising . <S> See: Dependent Arising by Piya Tan
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Nothing happens for a reason.
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Journaling for Buddhist laypeople I've been working on creating a (digital) diary application for Buddhist laypeople and would like to ask this community for ideas about what can be written about in a journal like this which would be valuable for improving well-being and spiritual growth Here some ideas that I've gathered so far (not written in stone, including here just to show the general idea that i have): Meditation journal --- type of meditation (metta, anapanasati, etc), hindrances during meditation Daily practice journal (mindful walking to and from the parking lot, etc) Gratitude journal Successes --- maybe in the areas of faith, virtue (five precepts), generosity, wisdom I've done some research by reading books about early Buddhism and practices for laypeople (for example "The Buddha's Teachings on Prosperity" and "The Buddha's Teachings on Social and Communal Harmony") but am having a hard time "translating" the information that I've gathered into something that would fit well inside a diary application Grateful for help with this! Kind Regards, Tord <Q> With the intention of increasing Sati some monks advise to recall daily events. <S> Maintaining a Journal or Diary will help towards this. <S> The number, clarity and detail of what you recall is not so perfect proxy to your Sathi practice. <S> Also there is a concept of Pin Potha, which is a journal of all good deeds done. <S> This can include all the categories which you mention and more. <S> Also maybe elements of study. <A> Other ideas: <S> I've read books about early Buddhism and practices for laypeople <S> I'm not certain that any writing existed in India at the time of early Buddhism. <A> Good idea to start with. <S> Sati Patthana is the journal of all Buddhists.
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Also it increases memory to study and remember the Dhamma. Mistakes made Lessons learned (from practice and/or from study) Upcoming meetings (scheduled in the future) Questions to be asked or topics to discuss (scheduled in the future)
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What are the similarities between quantum physics and buddism? What are the similarities between modern physics/quantum physics and Buddism?Although i know little about this, like Budha said that conciousness creates everything, emptyness and dependent origination kind of things. What are other things that matches with what modern science is saying? <Q> As far as I know quantum physics does not teach four noble truths, dependent origination and consciousness. <S> So there are no similarities. <S> However quantum physics can be used as examples to explain Buddha's teaching. <A> The Buddha, in aiming to comprehend suffering, from a psychological point of view, sought to understand experience as it actually is. <S> The scientific method, aims to limit itself to the understanding of experience as it actually is, whilst not focusing solely on the psychological. <S> Whilst the Buddha approached experience (mostly) from a generally more internal frame of reference, the scientific method approaches experience through examining the external frame of reference. <S> If the concept of 'Truth is one, the wise know it by different names' is accepted (one truth, rather than duality etc), then, subject to the validity of the Buddha's insight, the scientific method (an examination of experience, as it actually is), should agree. <S> Here the issue becomes the question of - which of the two methods has the more accurate insight? <S> The Buddha taught anicca and anatta. <S> The scientific method, has shown itself susceptible to anatta (anicca follows naturally from anatta) through the relativisation of physical concepts, as theories that embrace relativism tend to explain perceived experience better (statistically, mathematically), than ones with essential, absolutely and externally fixed constants. <S> Interpretations of quantum mechanics , gives many options for how to interpret experience as it is. <S> Relational quantum mechanics agrees with the Buddha's insight into anatta. <S> Relational EPR is a scholarly discussion on how RQM deals with the EPR paradox (is quite insightful and not much maths in it at all for the most part!) <A> Quantum physics deals with things that are a subset of Rupa Vedanä <S> Saññä <S> Sankhara <S> Viññana <S> And it tries to understand what happens to these in a subatomic level. <S> Buddhism deals with the understanding of Four Noble Truths of which the First Noble Truth is, Rupa <S> Vedanä <S> Saññä <S> Sankhara <S> Viññana <S> And it tries to warn you that the assumption these things as "me", "mine" or "my soul" leads to suffering rebirth (hence Aging, Sickness, Death) <S> Thus, Quantum mechanics does not address the three questions clearly where as Buddhism does What is the pleasure of Pancha Upädänakkhanda ? <S> What is the danger of Pancha Upädänakkhanda? <S> What is the refuge from Pancha Upädänakkhanda?
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While both seem to look at the same things, Quantum mechanics has a different objective from that of Buddhism.
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How do we determine when to use logic and reason in Buddhism? How do we better determine when it is time to use logic and reason and when it is a time to just see things as they are? Note: We don't have to disclose the specific kind of meditation that we practice but it might make our answers less ambiguous -metta <Q> It depends on what you want to abandon or negate. <S> In general, there are two ways of negating (or abandoning) an object of negation. <S> We oppose an affliction by way of generating a mind that is its opposite. <S> For instance, a mind of love opposes a mind of anger... <S> the virtuous intention to give (generosity) opposes miserliness... <S> the wisdom of emptiness opposes ignorance (that is the mistaken conception of inherent existence) <S> We negate a non-existent object of negation by way of logic. <S> For instance, we refute inherent existence by way of applying logic, such as the reasoning of the diamond sliver, that of dependent-arising, etc. <S> Things are "organic" however. <S> You can very well analyze death and impermanence so as to generate a consciousness in the entity of non-attachment, or of non-desire, or of renunciation, etc. <S> According to Pabongka Rinpoche, once the mind of non-attachment has arisen (for instance), because it has found its way there through reasoning (and through paying attentions to things we usually overlook), there is no more need to apply logic anymore. <S> We apply logic to find our way there again, and that way becomes easier to find every time we take it. <S> Reasoning is just a means. <S> The reason we become angry without planning, "In five minutes, I will get angry" is that we are accustomed to it. <S> We got there so many times in the past that our mind "naturally" takes the same course and find its way there again and again. <S> When we are angry, even when we try to think "It's ridiculous and I am just telling myself stories, I am projecting, etc. <S> " we tend to think " <S> Yes, but still... I have my reasons to be angry!" <S> And we find ourselves reasons to be unhappy, we just feed it. <S> The way we look at things and what we look at when we are angry are determined by anger. <S> So, there is a need to apply logic to oppose this story telling by telling ourselves a story that is concordant with reality. <S> We have to do that until, one day, there will be no more need because loving kindness, compassion, generosity, etc. will manifest as naturally and effortlessly as our breathing goes. <S> We will no longer get in our own way by thinking in a manner that lead us towards non-virtue. <A> To "see things as they are " in Buddhism, is to see things with the perspective of the Four Noble Truths . <A> Almost all past publications have translated anicca, dukkha, anatta as impermanence, suffering, and no-self. <S> So for your question… How do we determine when to use logic and reason in Buddhism? .. <S> This is one instance that we’ve got to use our logic and reason as The Buddha has warned strongly against blind faith and encouraged the way of truthful inquiry. <S> In the Samyutta Nikaya (Anicca Vagga), when one refers to AjjhattaniccaSutta, Bahiranicca Sutta, Yadanicca sutta etc. <S> the Buddha stated that the three characteristics of “this world” (all six senses) are related to each other - i.e., “if something is anicca, dukkha arises, therefore anatta”. <S> Taking the long held interpretation of anicca to be impermanent and anatta to be “no-soul”, the above would read “if something is not permanent, suffering arises, and as a result one becomes “no-self””. <S> Permanence/Impermanence are properties of “things” (living beings and physical things) or “events”. <S> On the other hand, nicca/anicca are perception’s in one’s mind about those “things” and “events” in this world of 31 realms. <S> We cannot maintain anything to our satisfaction including “our” own body and that is anicca. <S> Thus we become distraught and that is dukkha. <S> Since we are helpless in preventing this, we are helpless, and nothing is with any real substance in the end; that is anatta. <S> “Impermanence” is something that is inevitable - a property that cannot be changed in this world. <S> But “anicca” is a perception in someone’s mind and that perception can be changed. <S> That is how one gets rid of suffering. <S> The Buddha has said,”Sabbe Dhamma anatta“. <S> Could it then be “all dhamma are “no-self”? <S> Dhamma includes everything including the inert. <S> Does it mean to say, “a tree has “no-self”” or “a mountain has “no-self””? <S> The correct interpretation is that nothing in this world is of any real substance in the end. <S> They all come into being and are destroyed in the end, and that is anatta.
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Until you "see things as they are " through full understanding of the Four Noble truths, you have to use logic and reason to reach full understanding of things of the Four Noble Truths.
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Which Living Ajahns are considered to be Arahants today? After the era of the well known Thai Bhikkhus like Ajahn Mun, Ajahn Tate, Ajahn Maha Boowa, Ajahn Waen and Ajahn Chah; Which Ajahns are considered as Arahants or Highly developed Meditators,in these days? (I'm asking this not to arouse curiosity of others, but to find good monks' Dhamma talks). <Q> I'm asking this not to arouse curiosity of others, but to find good monks' Dhamma talks <S> An accomplished practitioner may not be a good teacher and a good teacher may not be an accomplished practitioner. <S> In some cases teachers maybe both. <S> So ideally you should look for teachers who teach well, both theory and mediation. <S> Also the Buddhist should follow: pariyatti (theory), patipatti (practice), pativedha (experience). <S> Whereas learning / listening to the Dhamma is just the 1st of these 3 parts. <S> So a person should teach the theory he should teach the practice also well. <S> Theory without practice is like an unused boat. <S> You should row (patice) <S> the boat (theory or tool) to get to see the other show (experience). <S> Also accomplished masters may not say so and also some who are not accomplished may claim to be so. <S> Hence it is best not to look at this aspect in deciding who to listen to. <S> Also see if the teaching sounds right, is logical and put it into practice and see if it is beneficial. <S> As always go to the source. <S> The Tipitaka a the primary source and commentaries and sub commentaries as secondary and tertiary sources. <A> Only a Buddha can truly identify an Arhat, so beware of people who take up robes declaring they are stream winners and teach their own wisdom instead of the current teacher of Buddha and Buddhism: Dhamma . <S> Now there are translations of the original Dhamma and they are easy to understand. <S> Using these sources will help you clarify your doubts. <S> There are priests who preach direct translations of the original Dhamma. <S> Please find one of them for your guidance. <A> In Udana 7.2 , Ven. <S> Sariputta (the Arahant) tried to teach Ven. <S> Bhaddiya without realizing that he too was an Arahant. <S> The Buddha saw this and remarked, describing Ven. <S> Bhaddiya: <S> He has cut the cycle, has gone away to freedom from longing. <S> The dried-up stream no longer flows. <S> The cycle, cut, no longer turns. <S> This, just this, is the end of stress. <S> This shows that the Buddha could recognize who is an Arahant, but not another Arahant. <S> The other thing is that monks are not supposed to disclose their spiritual achievements to lay people, according to the Vinaya. <S> Even if they did, you can't verify it. <S> It's not hard to verify that someone is not an Arahant, but it's impossible to verify that someone is definitely an Arahant. <A> Ajahn Tong, ajahn Jamien, Ajahn Plien
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So, basically nobody could definitively identify an Arahant today.
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Which is the best posture to Practice meditation? Does any one know, which is the best posture to be assumed for practicing meditation? <Q> Bhikkhus, the bhikkhu following the practice of my Teaching, having gone to the forest, or to the foot of a tree or to an empty, solitary place, sits down cross-legged, keeping his body erect, and sets up mindfulness, orienting it. <S> Then with entire mindfulness, he breathes in and with entire mindfulness he breathes out. <S> Maha-satipatthana Sutta <S> The above is the standard posture for meditation <S> (i.e.: sit down cross-legged). <S> Even though I can't remain in this posture for a long time due to back pain, I personally believe this is the best posture for meditation. <S> Having said that there are many other postures suitable, depend on your situation (walking, sitting, etc.). <A> lets you maintain your spine in a good upright position. <S> For some that will be full lotus, others half or quarter, others burmese (all on a cushion), and for others it will be seiza on a cushion or bench. <S> You definitely shouldn't be deciding how to sit based on answers from people on the internet, you should go to a temple or monastery where experienced meditators with a variety of cushions and benches can observe you and help you find the posture that's best for you. <A> Purists would say in full-lotus Most reasonable would say that, half-lotus or cross legged Sitting on a chair or bed is fine in all honesty. <S> Not falling asleep but being comfortable are the 2 major concerns. <A> The best posture? <S> Simple: <S> The posture that is most comfortable and affords the least distractions to your mind (aches, pains, etc).
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There isn't a 'best posture' for meditation (although I have a yoga book which attributes all sorts of special mystical powers to the full lotus). The best posture is the one that's best for you, that gives you a stable base (knees and buttocks) and
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How do you handle a begar who want to stay in your temple? As a monk how would you handle a homeless person who wants to stay in your temple?If you are not a monk just give the hypothetical answer based on your present knowledge assuming you are a monk. <Q> I used to manage certain affairs of a monastery. <S> I once gave a homeless penniless man food & lodging and he has been a monk now for over 20 years & is a well-known dhamma teacher. <S> The beggar must be able to live by the basic monastery rules for laypeople, which is not consuming drugs & alcohol; not disturbing other people; and doing his share of work. <A> The Buddha and his disciples – who left home to practice so that they could share the Dhamma with us – sacrificed everything to walk the PATH. <S> They came to this from all walks of life. <S> Some were ordinary people like us. <S> Others came from the families of kings, financiers, and landowners, from very refined backgrounds. <S> There were ones like Sopaka, who were born to very poor families. <S> Suneeta was from an untouchable caste like the harijans and Dalits. <S> Suneetha, Sopaka and Patacara would have died in grief <S> had not they come to the dispensation of the Supreme Buddha. <S> We monks are no different to this homeless person. <S> When we went forth into the homeless life, we made ourselves into rags and footmats. <S> Our path of practice is frugal and sparing, beset with poverty. <S> We do not concern ourselves much with external plenty or wealth. <S> Instead, we are concerned with the wealth and fullness of the Dhamma in our hearts. <S> We didn’t leave room in our hearts for any of the values that pride places on things. <S> We abandoned all values of that sort so as to become rags without any vanity or conceit. <S> But as for our inner quality, these rags wrapped gold in our hearts. <S> Our hearts contain riches; the treasures of concentration, wisdom, all the way to the greatest treasure – release in the heart. <S> People who sympathise with each other, see that all human beings are of equal value. <S> They find it easy to be forgiving and to live with one another in peace. <S> They don’t despise one another for belonging to this or that class or for having only this or that much wealth. <S> What we are, and who we are is simply a matter of each person’s kamma. <S> If we can live with the thought that each living being has his or her own kamma, we can live together in peace. <A> What is the difference between the homeless person and the monk? <S> They both choose to be in the temple. <S> They both have nothing to call their own. <S> I guess the biggest difference is imposed by those that aren't either a beggar or a monk: "I see you as a monk, therefore you are allowed here. <S> I see you as a dropout from society as therefore you aren't allowed here." <S> The monk may have more knowledge of the Dhamma, and may live his life according to it, but who's to say the homeless person doesn't? <S> He may be a devout Buddhist, which is why he was drawn to stay in the temple. <S> The label of "homeless person" comes associated with a whole host of negative connotations. <S> A monk is a "homeless person". <S> He chooses to gather (as Buddha suggested) with others of the right mind (Right Association). <S> By coming to the temple, is not this other "homeless" person merely enacting Right Association? <S> Kudos to him <S> /her, I say.
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As a monk, I will have empathy towards this homeless person and welcome him to the temple, in understanding and sharing my experiences and emotions with him.
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Its been said that deep meditationl leads a meditator to another world, what is this another world actually? I have heard that when a meditator does a long meditation, he is able to enter into different world, see and hear that world. What are those? Are they just illusion, imagination or different universe? <Q> What is called world in Buddhism is the six senses. <S> When you meditate you experience finer senses which you can't experience via ear, nose etc. <S> When you meditate you experience finer wholesome mental states. <S> The logic here is for example you can see only colours from your eye. <S> Even if you become a Deva or Brahama with your eye you only see colours. <A> For example, MN 79 calls the meditative jhanas of pure bliss ' the world of only pleasant feelings ' (' ekantasukhassa lokassa '). <S> To quote: <S> Venerable sir, what is that course of actions to realise the world of only pleasant feelings? <S> Here, Udāyi, the bhikkhu secluded from sensual desires and thoughts of demerit abides in the first jhana: Overcoming thoughts and thought processs and the mind in one point internally appeased, without thoughts and thought processes <S> abides in the second jhana. <S> Again with equanimuity to joy and detachment, feeling pleasant with the body too, abides in the third jhana. <S> To this the noble ones say abiding in pleasantness with equanimity. <S> Udāyi, this is the course of actions, for realising the world of only pleasant feelings. <S> ` MN 79 <S> 'Nibbana' is not a 'world'. <S> The attainment of Nibbana is the 'cessation of the world', which is experienced within the living body & mind. <S> To quote: There is, bhikkhus, that [sense] base where there is no earth, no water, no fire, no air; no base consisting of the infinity of space, no base consisting of the infinity of consciousness, no base consisting of nothingness, no base consisting of neither-perception-nor-non-perception; neither this world nor another world nor both ; neither sun nor moon. <S> Here, bhikkhus, I say there is no coming, no going, no staying, no deceasing, no uprising. <S> Not fixed, not movable, it has no support. <S> Just this is the end of suffering. <S> Ud 8.1 Within this fathom-long body, with its perception & mind , that I declare that there is the world, the origination of the world, the cessation of the world and the path of practice leading to the cessation of the world. <S> AN 4.45 <S> Therefore, when a meditator does a long meditation & is able to enter into different world, those worlds are not just illusion, not imagination or not a different universe. <S> Those worlds are mental states. <S> As for Nibbana, this is also not illusion, not imagination & not a different universe. <S> However, it is also not another world and not a mental state, even though Nibbana is experienced by the mind. <A> A meditator doing long meditation is able to enter into a different world. <S> We call this the entering into a Manomaya Kaya or that of an Out-of-Body Experience. <S> The Buddha compared the situation of a manomaya kaya separating from the physical body to a sword pulled out of its sheath, or a snake shedding its skin. <S> Once the manomaya kaya comes out, the body is lifeless like a log. <S> The life force or the vitality goes out the moment the manomaya kaya leaves the body. <S> When the manomaya kaya and the physical body separate, “seeing” takes place without the need of light. <S> The person acquires the ability look at things far away. <S> Ones “hearing” then does not need air as a medium for the sound to propagate (one could hear things far away). <S> “kirana” or “rays” similar to electromagnetic radiation helps in this ‘hearing’. <S> One also gets to “travel” very fast; it is not physical travel. <S> The Buddha or Arahants with iddhi powers travelled to the worlds of the devas (deva-loka) within a time taken to “stretch a bent arm”. <S> The internal eye and internal ear associated with the manomaya kaya helps in the actual “seeing” and “hearing”.
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In Pali Buddhism, the word 'world' ('loka') refers to different mental states.
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Why does Guan Yin ride a dragon? Someone had once asked here "Why is Kwan Yin riding a sea turtle?", but what I'm more curious about is why is she seen on a dragon? There are many images or the Bodhisattva riding a dragon, one I posted being but one example. But who/what is the dragon? Is there a story behind it? I've heard the dragon is a symbol of wisdom and purity, others have suggested the dragon represents a wrathful force subdued by Guan Yin underfoot, but really what's the case here? Is it merely symbolic or is the dragon a literal entity (sentient or otherwise)? Any information would be appreciated (not modern "New Age"). <Q> Wikipedia says that she is "protector of fishermen, sailors, and generally people who are out at sea". <S> So I assume that riding a dragon like that symbolizes control over the sea (part of being "protector of fishermen and sailors"). <A> I believe there are many metaphors and intrinsic meanings in this Avalokiteshvara Riding Dragon image. <S> I would provide one of the many aspects, that the dragon is symbolic of Rage/Anger/Jealousy (嗔), riding the dragon is symbolizing conquered of Anger. <S> Greed (貪), anger (嗔) and delusion (癡) are the Three Afflictions of the mind. <S> Avalokiteshvara is respected as the Great Compassionate Bodhisattva (大悲菩薩). <S> Compassion (大悲) termed 同體大悲, means "all differences but are one". <S> The Chinese Character of 悲 graphically depicted the meaning, the upper is 非, means "not", "difference", the left and right <S> are the reflection as if looking into a mirror, means all appeared different <S> but in fact are reflections of the other. <S> The lower is 心, a heart. <S> A great heart will uphold all differences together, that's the meaning of compassion 悲. <S> Now, rage, anger and jealousy are the greatest enemy to compassion. <S> The extreme of rage and anger is hatred then escalated to war, then killing... <S> By subduing the Dragon of Rage - a Chinese phrase 嗔心如毒龍 - heart full of rage is like a poisonous dragon - great compassion is achieved. <S> Dragon is also symbol for energy, rage is a kind of energy but in bad use, if one could conquer it, one is able to turn the energy to great use, i.e., the reflection of rage is <S> compassion, like the opposite of love is hate. <S> ;) <S> P.S. <S> Please be careful of modern rendering of the Buddha and Bodhisattva images, some of them are illegitimate. <S> There are strict proportions and rules to abide when rendering these images, recorded in, such as 《佛說造像量度經》. <S> These modern artists in this time of the world using their own habits and imaginations to freely draw these sacred images are full of blemishes. <S> One should avoid but to find the good one if possible. <A> I to have this question. <S> What I would like to share is that through my experience of studying the symbolism of dragons you need to carefully find the origin of the the dragon depicted because depending on the person, culture and/or artist that created the image the symbolism changes. <S> Because the dragon symbolizes different things in different cultures there is confusion of what the dragon symbolizes. <S> If you want the original meaning find the beginning of who Kwan Yin is. <S> Then which ever culture first put her on a dragon will give you what it means for her to be riding the dragon. <S> Some facts from my research <S> Original name: AvalokitasvaraThe original form Avalokitasvara appears in Sanskrit fragments of the fifth century. <S> Refers to the Mahāyāna bodhisattva of the same name. <S> Because this bodhisattva is considered the personification of compassion and kindness, a mother goddess and patron of mothers and seamen, the representation in China was further interpreted in an all-female form around the 12th century. <S> In the modern period, Guanyin is most often represented as a beautiful, white-robed woman, a depiction which derives from the earlier Pandaravasini form. <S> In Chinese art, Guanyin is often depicted standing atop a dragon. <S> For the most part, no theme would be accepted in traditional Chinese art that was not inspiring, noble (either elevating or admonitory), refreshing to the spirit, or at least charming. <S> A turquoise dragons can symbolized the benevolent but potentially dangerous emperor Of the nine dragons the horned dragon is the giver of rain. <S> (I chose this because the dragon in the picture is a horned dragon.) <S> Still with this information the dragon could mean different things. <S> So who is the artist and why did he paint this. <A> Generally speaking Mahayana Buddhism employs skillful means to cleverly convey the message of Buddhism, and metaphors and symbolism are frequently used. <S> The Avalokiteshvara represents the embodiment of the Dharma, and devotion to him is the central focus in the Universal Gate Chapter of the Lotus Sutra. <S> In the Chapter he is described as having 33 transformations including that of Buddha, Pratyekabuddha etc. <S> Whatever form as needed to teach sentient beings. <S> The Dharma being present in all beings. <S> This is also associated with 33 forms of Guanyin. <S> I am uncertain of the origins of these forms but they are available in the following: <S> http://big5.xuefo.net/nr/article3/34985.html <S> The second form is the 龍頭觀音 the Dragon riding Guanyin described. <S> This is also the form associated with the Pratyekabuddha transformation body. <S> The Pratyekabuddha in Mahayana Buddhism is also associated with self realization. <S> So based on these facts we can probably guess at the meanings of the iconic picture. <S> The Dragon is the Chinese translation of the serpentine Naga, which is a powerful often destructive beast that has the form that twists and turns symbolizing impermanence. <S> So the image of Guanyin on the head of a Dragon represents transcending and utilization of the impermanence by the Dharma.
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A Chinese dragon is esteemed (a symbol of the emperor), and "traditionally symbolize potent and auspicious powers, particularly control over water, rainfall, typhoons, and floods", also prosperity and good luck and so on, rulers of weather and water. All traditional Chinese art is symbolic, for everything that is painted reflects some aspect of a totality of which the artist is intuitively aware In Chinese mythology there are nine classical types of dragons.
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Did Buddha Return to Extreme Asceticism? Subject sounds simple, but let me explain why I'm asking. So Gautama joined the ascetic lifestyle and lived it to the most extreme. Then it dawned on him that he would eventually die never finding out the cause/solution to suffering. Accounts I've seen then vary: He then got up and went begging in a village, other accounts say a farm boy with cattle found him and offered him food, and then there's that story of Sujata with the rice milk which Siddhartha accepted. Going a little further on the last account, he divided the rice milk into 49 potions for the next 49 days, after which he got up and went to the Bodhi Tree where he attained enlightenment. Usually the different stories I read have one or a mix of these events. Now here's where I'm confused. By this point, the Future Buddha had tried extreme mortification, realized that wasn't working, returned to eating to sustain his life, went under the Bodhi Tree, then makes the vow to not leave again until he finds the answer, EVEN til his body is dried and shriveled. How does the Middle Way operate in this part of the story? Isn't he just returning to that previous practice he renounced? What am I missing here? I suppose my analysis of Buddha's life is probably disorganized, but there are certain events and the order in which I find them that I cannot reconcile and make sense in my mind. If anyone can better explain to me this, that would be most appreciated. PSI've asked this elsewhere, and am getting some help, I'm just expanding the search. <Q> By this point, the Future Buddha had tried extreme mortification, realized that wasn't working, returned to eating to sustain his life, went under the Bodhi Tree, then makes the vow to not leave again until he finds the answer, EVEN til his body is dried and shriveled. <S> The ascetic practices he did were the methods he thought would lead to some spiritual attainment. <S> He thought that not eating and making his body weak could have some benefit. <S> Going to the Bodhi tree and not leaving is not a method. <S> He didn't think that the act of not leaving the shades of a certain tree was a particularly interesting practice on its own merit. <S> The vow is interpreted not as asceticism, but as resolution or commitment. <S> Whether he really meant that he would die under the tree we can't tell, but by the time he took food, it's clear that he was giving up the idea of trying to inflict pain in his body as a means to spiritual progress. <S> Finally, it's clear that the practices he undertook under the tree were not ascetic in nature. <A> The story you're recounting comes from the Jataka tales . <S> I think some of these tales may be exaggerated or fanciful -- see Does Theravada Buddhism accept Jataka Stories? -- or metaphorical (e.g. as Thiago wrote the "vow" implies resolve, not ascetism). <S> What may be <S> a more reliable (and less supernatural) account is in the Ariyapariyesana Sutta (MN 26), which for example I mention in this answer and based on which I concluded "no asceticism". <S> "No asceticism" is consistent with SN 56.11, when the Buddha taught the doctrine of the "middle way". <A> No. <S> The Buddha did not return to asceticism or ever recommend asceticism to his monks. <S> The phrase you are citing is found in many suttas & refers to the arousal of energy. <S> Āraddhavīriyo viharati: ‘kāmaṃ taco ca nhāru ca aṭṭhi <S> ca avasissatu, sarīre upassussatu maṃsalohitaṃ; yaṃ taṃ purisathāmena purisavīriyenapurisaparakkamena pattabbaṃ, na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃbhavissatī’ <S> ti <S> Here, a bhikkhu.. has aroused energy thus: ‘Willingly, let only my skin, sinews and bones remain, and let the flesh and blood dry up inmy body, but I will not relax my energy so long as I have not attainedwhat can be attained by manly strength, energy and exertion.’ <S> AN 8.13 ; SN 12.22 ; SN 21.3 <A> The Buddha advocates a life of mild, in the middle, asceticism but that doesn't mean a practitioner can't practice in an extreme way when it is deemed appropriate to do so when the practitioner knows well the middle way foundation. <S> Look to those core teachings to discern for yourself what is the real teaching when the teachings are seeming ambiguous and possibly corrupted. <A> There was a conflict with (Buddha's brother in Law(?) or cousin) <S> Devadatta (see the Devadatta-suttas). <S> Devadatta tried to become chief of the sangha instead of the aged Buddha; and to collect adherents/followers he claimed 5 (?) <S> stronger ascetic rules. <S> Because there was this conflict at all, thus the Buddha must have had milder ascetic rules and according to the transmission in the suttas, he had <S> refuted that radicaler asceticism rules (but allowed them as individual training). <S> So I would put the answer to your question <S> Did Buddha Return to Extreme Asceticism? <S> saying <S> no . <S> Which does not mean that he wouldn't have left the leading disciple Mahakassapa in peace when this old man went aside into the forests to stay alone and feasting as he wished (see the nice Gosinga-forest sutta). <S> He allowed a spectrum of behaves - as long as that specific behave leaded to emancipation, liberation and ceasing of dukkha. <A> These different descriptions, depended on what level you are able to understand, are all correct, or valid. <S> The abstaining from food to starve like only a pair of skeleton - the practice of White Skeleton visualization, they have intrinsic meanings. <S> The consumption of rice-milk - the Great Ch'an Patriarch Huineng said it's in fact the Milk of Vairocana. <S> The full practice of White Skeleton kept in one of the Chinese Sutras translated by Kumarjiva has similar analogy. <S> Vowed to sit under the Bodhi tree until enlightened else never rose from the seat, indicates but his determination, not a self-torture. <S> I don't see there is anything what you termed Extreme Asceticism before or after. <S> Now in the Tibetan tradition, there is part of similar progress of Milarepa's practice. <S> He dwelt in the mountain years (7 years?) without clothes and foods, eating only nettle leaves. <S> On the verge of dying he opened his teacher's sealed bag, in it held the last words of his deceased teacher only can be read at emergency, it said "good food is the key (to pass the final stage)". <S> Abstain from food is not (aimed to do) a self-torture or to weaken the body, what's the use these to enlightenment by inflicting pain on oneself and with a weak body + bad health?? <S> It's a practice, it's part of the whole enlightenment process. <S> I don't think it's simple to explain here with so many terms and concepts not available in general understanding. <S> I've never read anywhere about 49 potions for the next 49 days or <S> He then got up and went begging in a village , are you sure this is correct and authentic? <S> There are too many incorrect stories floating in the internet, I suggest you read the original Sutras if possible <S> , not too rely on those articles written by some who-know-whom.
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There are core teachings of the Buddha's that he repeated many times in many different ways.
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Citta Vithi in Abhidhamma There is a chapter under citta vithi in Abhidhammattha Sangaha. In which of the seven books in Abhidhamma this concept appear? <Q> As you mentioned, Chapter IV of the Sangaha describes citta vithi. <S> The Visuddhimagga includes many partial references (look under "cognitive series" in the index) but no complete analysis. <S> Clearly, the material in the Sangaha is a later development of what is found in the Visuddhimagga (perhaps 500 years earlier). <S> The material in the Visuddhimagga is a later development of sporadic references found in the Patthana (Conditional Relations). <S> For example, on page 72 of PTS Conditional Relations Vol II, it says, "advertance (avajjana) is related to five-fold consciousness through proximity condition". <S> On page 74, it says, "Life-continuum (bhavanga) without applied thought but with sustained thought is related to advertance by proximity condition." <S> Proximity condition (and contiguity condition) imply a process. <S> In summary, the fully-worked-out version found in the Sangaha was developed from fragments found in the Visuddhimagga (and commentaries) and these were developed from even earlier (and much more primitive) fragments found in the Patthana. <A> This is first found in the Visuddhimagga. <S> You should understand the difference between Sutta Abhidhamma vs Abhidhammatha Sanga ha. <S> https://discourse.suttacentral.net/t/sutta-abhidhamma-vs-abhidhammatha-sanga-ha/4725 <A> This question came up in a Dhamma discussion which I was part of <S> but I am not sure or have verified if this is valid. <S> I.e., it does not appear in the any of the 7 books. <A> In the same way what are the references to the concept of cuti patisandhi citta; <S> ie. <S> patisandhi citta conditioned by cuti citta in a minute fraction of a second. <S> Is it also mentioned in pattana?. <S> This is so important that by describing the mechanism of cuti patisandhi in this way only, the main teaching of that 'there is no sole' can be justified. <A> Vīthi is paṭṭhāna of abihdhamma-pitaka and the whole commentary, that were learned from buddha by sāriputta-mahāsāvaka <S> then he author them in his phrase. <S> You must memorize paṭṭhāna in pali and learn it with the tipitaka memorizer, to prove that it is Vīthi. <S> If you doubt about abhidhamma's and commentary's history, please read this question: <S> What are timeframe were pali canons, included commentaries, done, especially Mahavihara-Theravada?
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Citta Vithi and Javana are found in the Abhidhamma Commentaries but not in the Abhidhamma Pitaka.
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What is fruition in Buddhism? I see it everywhere in my book on jhana. but don't truly understand it's meaning or even find a definition. <Q> Fruition is more related to the 4 stages of sainthood . <S> This is realising of the fruit (Pala) of practice. <S> What his means is you realized the path. <A> Fruition is more related to the stages of Attainment. <S> These levels of attainment are described as including four or eight kinds of individuals. <S> There are four [groups of noble disciples] <S> when path and fruit are taken as pairs, and eight groups of individuals, when each path and fruit are taken separately: • (1) the path to stream-entry; (2) the fruition of stream-entry; • <S> (3) the path to once-returning; <S> (4) the fruition of once-returning; • <S> (5) the path to non-returning; (6) the fruition of non-returning; • <S> (7) the path to arahantship; (8) the fruition of arahantship. <S> So, Fruition simply means “Coming to Fruition”. <S> It is the moment of the fruition of their path (magga-phala) – be it the stream-entry path, the once-returning path, the non-returning path, or the path to arahantship. <S> The new understanding at the culmination of the stream-entry path recognises and go beyond the first three fetters (saŋyojana) that bind a being to rebirth, namely self-view (sakkāya-ditthi), clinging to rites and rituals (sīlabbata-parāmāsa), and skeptical indecision (Vicikicca). <S> The new understanding at the coming to fruition of the Sakadāgāmi or "once-returner," stage is first three fetters (saŋyojana) are fully cut off and that s/ <S> he has <S> significantly weakened the fourth and fifth saŋyojana. <S> The new understanding at the coming to fruition of the anāgāmi or "non-returning" stage is that s/ <S> he is free from Kāma-rāga (Sensuous craving) and Vyāpāda (ill will). <S> A key principle in Buddha Dhamma is cause and effect; nothing happens without a cause or a reason. <S> The word “FRUITION” can be used here in this way: Even if root causes are there, we can stop them from bringing their results by blocking the conditions for them to come to FRUITION (a seed has the potential to bring about a tree, but for that to happen the seed must be given a fertile soil, water, and sunlight). <S> In the same way, kamma vipaka (result of a past kamma) can come to FRUITION only when right conditions for the corresponding kamma seed to germinate are realized. <S> This is why we can prevent many bad kamma vipaka from come to FRUITION by acting with yoniso manasikara or by “being mindful” in seeing life through the ‘Dhamma Eye”. <A> As the venerable appearing as @Saptha Visuddhi has given a detailed answer, I will give a simple one. <S> The final fruit is the Arhathhood which is the elimination of suffering. <S> A dhamma practitioner practices all the components of the Eightfold noble path, which includes development of wisdom until he/she reaches each of the 4 fruitions and finally the Arhanthood (or Buddhahood). <S> It is said that at each fruition, a taste of nibbana can be experienced. <S> And once that it's experienced, a normal person would no longer have doubt about the Buddha, Dhamma or Sangha. <S> And that person is bound for nibbana. <S> The practice of vipassana removes mental defilements step by step, increasing wisdom, until a person achieves each of these states. <A> Once one achieved stream-entry, one will know what is what. <S> The same applied to once returner, non-returner etc. <S> But magga is very very short just like passing by the entrance while phala is the stage where one (stream-enterer or once returner or non-returner or arahant) can be in this stage for long enough depend on the concentration achieved just like dwelling in a retreat home. <S> If pre-determined before meditation session, can stay in the specific fruition stage for a definite period of time.
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Fruition is a significant milestone in the practice of Dhamma. The moment of fruition is the understood experience and results in a turned-around vision of existence. In layman term to make clear, if one go to a retreat home/dwelling, the entrance to the dwelling is the path(magga) and the dwelling where one(stream-enterer) stay is fruition(phala).
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Meditation is a struggle When I wake up in the morning I don't feel like meditating straight away. I usually feel heavy and drowsy. So I have some breakfast and coffee and then I will sit. This morning I tried to sit for an hour as soon as I woke up but it was really difficult. My mind was not clear at all. Not sure I was thinking about anything in particular but I felt cloudy and uncomfortable with strong cravings to go back to sleep. I was so uncomfortable that I decided to open my eyes at 45 minutes. My meditation feels like a struggle a lot lately. I feel like I've kind of lost touch with why I'm doing it. It feels like a bit of a chore. Sitting there day in and day out watching the breath for years and years but failing to become any more concentrated unless on retreat has become kind of pointless. Does anyone else feel like this? I was hoping that after all this time that maybe something would change in my life and I might see more clearly about how I cause myself suffering, that I would have "insights" but it seems to just be this endless watching the breath, thinking, watching the breath, thinking. I'm not sure if maybe I'm expecting too much but it doesn't feel like I'm gaining any benefit for the amount of time I put in to it so then I start thinking that I'm doing it wrong etc. I can't believe that after 6 years I'm still thinking/feeling this way. Feeling intense Dukkha today. <Q> I usually feel heavy and drowsy. <S> This is Slot and Toper. <S> You should overcome this and other Hindrances . <S> Many of the techniques are found in: The Five Mental Hindrances and Their Conquest Selected Texts from the Pali Canon and the Commentaries compiled and translated by Nyanaponika Thera Nīvaraṇa by Piya Tan Thīna,middha by Piya Tan <S> [these might also be interesting: Vyāpāda , Uddhacca,kukkucca , Vicikicchā , Kāma-c,chanda by the same author] ... <S> Feeling intense Dukkha today. <S> When you do not achieve spiritual goals unsatisfactoriness may arise. <S> [ Sal,āyatana Vibhanga Sutta ] <S> Also see if you are putting too much effect leading to restless worry. <S> Also do not measure progress too often. <S> Just do what needs to be done, i.e., just practice! <A> I think an hour is too long. <S> It's too long on your body, and it makes meditation a more daunting challenge. <S> I also sit with my eyes open, which is standard in Zen. <S> Having your eyes closed makes you more likely to fall asleep, and having them open brings you fully into the here and now (although you might find it difficult if you're not used to it). <S> Don't sit immediately after getting out of bed. <S> Have a wash, get into loose clothing, spend 5 - 10 minutes having a tea or coffee. <S> You can also do some yoga, which will stretch your body and wake you up a bit more. <S> Have a set time at which to sit <S> so there isn't a debate or struggle going on in your mind. <S> Then just sit. <S> Don't have expectations about what meditation should be. <S> If you're sleepy or distracted, then that's just what is. <S> Sit with it, don't judge it, don't comment on it, don't reproach yourself. <S> As long as you maintain awareness, and correct thinking and sleepiness when you notice them, you're doing it right. <S> Everyone who has an established practice has gone through and continues to go through periods like this, and <S> very often it feels like a chore. <S> Don't have expectations! <S> Just knuckle down and get on with it :) <S> I'd also strongly advise you to make contact with a temple/monastery/meditation group - having the support of fellow meditators who are going through the same things as you is an invaluable aid to your practice. <S> Edit: Don't have breakfast before meditation, food in the belly interferes with your posture and promotes sleepiness. <A> As I inferred in my other post, for me, meditation must bring happiness, which comes from intensive development. <S> As you posted here: " failing to become any more concentrated unless on retreat has become kind of pointless ". <S> This shows why retreat is important. <S> As soon as the sun starts to rise in the morning, I leave my home & go for a long walk in nature. <S> It certainly sounds like your mind is feeling dukkha today. <S> The Buddhist path does not come easy, unless practised a lot. <S> This is why people become monks & nuns & live in a natural environment. <A> If you struggle with sitting and meditating then don't sit and meditate. <S> That can come in time. <S> There are more ways of meditating. <S> Walking meditation is an important practice, and is commonly interspersed between sitting meditation. <S> In walking meditation I like to stroll slowly. <S> It may just be around the room, or around the garden, or even a longer distance walk - it's up to you, whatever you feel comfortable with. <S> Focus on every action you perform while walking. <S> The feel of the floor under your feet as you set them down. <S> The movement of the muscles as you move your arms and legs. <S> The feel of the air against your skin. <S> The sound of the birds singing. <S> Oh, and your breathing of course. <S> The feel of the air passing your lips... <S> It's all calming the mind and bringing you thoughts back within yourself. <S> You don't have to sit in the lotus position and go "Om". <A> If you're experiencing physical and mental problems, it could very well be lack of nutrients, exercise and sleep. <S> I suggest you do a quick check on these. <S> You might find this book very helpful: Spark <S> Watching breath without knowing why you're doing is likely to do more harm than good. <S> Anäpänä sathi meditation is supposed to be done with Sammä Ditti. <S> Sammä Ditti is not a simple topic and becomes best understood once you become an arhat. <S> I suggest reading material on Arya / Lokotthara Sammä Ditti before doing any Buddhist practice related to meditation. <S> Hope your problems are sorted out soon and may your realize the Four Noble Truths soon through the Noble Eightfold Path. <A> Just try out this: <S> you just focus on your day to day activities with a good comprehension and awareness. <S> In short be concious when doing things. <S> That inhaling -exhaling meditation is just a basic and elememtry meditation which was taught for beginners. <S> Just try iut what i explained. <A> Renunciation! <S> There must be renunciation from the bottom of your heart before you can be easy on your meditation.
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Don't stress yourself trying to do those meditations uselessly. Best is try to keep you mind and practice steady. Myself, I like to go for a walk.
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What are the prescribed objects for the development of jhāna? Can i have a list "If there is one" of the different objects for building up the first jhana? <Q> Saṅkhitta Dhamma Sutta mentions the Jhana can be developed through: <S> 4 Satipatthana 4 Brahmavihara Kaya,gatā,sati Sutta mentioned that Jhana contemplation of the body. <S> Do develop Jhana you have to have Vitakka & Vicara . <S> That is you 1st <S> bring your attention an object and retain the object by reapplying you attention. <S> E.g in the case of breath meditation you continuously try to feel the breath going in and out. <S> In case of body contemplation you try to feel any sensation in the body continuously and try to keep you attention on the body. <S> This is too short to be practical meditation instruction just a pointer. <S> In the case of Kasina <S> you look at the device. <S> Say you are practicing on fire. <S> Offer a lamp to the Buddha, Dhamma and Sangha. <S> Look at the flame for a little while and shut you eyes. <S> Try to recreate this image. <S> When you think about it the image will pop up an linger for a while. <S> When the image disappears rethink about it again. <S> If you cannot remember the details look at the flame again. <S> As you practice the image will linger for a little longer. <S> Adjust the rhythm of thinking about the frame to roughly to the level that you mental image of the flame looks continuous. <S> Similarly for any other Kasina device. <S> Beyond this point best seek advice of a teacher. <S> But having said this any of the 40 Kammatthana can be used. <S> If you use anything other than 4 Satipatthana make use <S> you contemplate the 3 characteristics of the Jhana <S> otherwise you will just develop <S> Samadhi but not Panna <S> , hence will not be wholesome. <S> Finally, developing Jhana without proper guidance can be dangerous. <S> Therefore, try finding a teacher who can guide you. <S> Currently one of the famous Jhana teachers is Pa Auk Sayadaw with many students in the west. <S> You can try making some inquiries. <A> Yes here it is. <S> 40 <S> Traditional Meditations <S> Due to their complexity,some of these meditations can only lead to access concentration (upacara samadhi). <S> Eight recollections (excluding the recollection of the Body (kāyagatāsati) and of Breathing (ānāpānassati). <S> The perception of disgust of food. <S> Four elements Meditation <A> 'Letting go' ('vossagga') or 'non-craving'. <S> And what is the faculty of concentration? <S> There is the case where a monk, a disciple of the noble ones, making it his object to let go (vossagga), attains concentration, attains singleness of mind. <S> Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters & remains in the first jhana... <S> SN 48.10 <A> This could be the breath, a kasina object, or any other religious symbol of any religion, and then fixating the mind on this object. <S> This is called ‘vicara’ or sustained application). <S> For one who contemplates the ‘Tilakkhana’ of anicca, dukkha, anatta at least to some extent, it is possible to attain Ariya jhanas. <S> It is because this contemplation gives rise to ‘niramisa sukha’ or a ‘cooling down’ over time. <S> When one has arrived at such a stage, one can use it in a ‘kammatthana’ to cultivate jhana. <S> These ‘kammatthana’ are PALI phrases such as “Ethan santhan ethan paneethan, …….” . <S> The thing is one has to know the meaning of these Pali phrases. <S> These phrases cannot be used just as a chanting object without understanding what is meant by it.
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I think Jhana developed through 4 Satipatthana in combination with 4 Brahmavihara would be the best approach. Though not explicitly mentioned Anapanasati Sutta , breath meditation also can be used. There are people who attain ‘anariya jhanas’ or ‘mundane jhanas by focusing the mind on any thought object (vitakka) that come their way.
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Is suffering caused by oneself, others, by both, or spontaneous? According to popular belief of Karma, suffering is caused by oneself. I would like to know: Is one's own suffering caused by oneself? Is one's own suffering caused by others? Is one's own suffering caused by both oneself and others? Is one's own suffering spontaneous? <Q> The teaching of 'good & bad kamma' is not Buddhist but is merely a conventional & universal understanding about ' personal ' behavior found in most cultures & religions that is also part of Buddhism. <S> The doctrine of kamma in Buddhism is called ' lokiya dhamma ', which means a 'mundane' or 'worldly' understanding based on the view of 'self' or 'persons'. <S> To the contrary, the suttas state (eg. <S> MN 56) <S> that the unique or special teaching of the Buddhas is the Four Noble Truths, which includes the Noble Eightfold Path that ends kamma (refer to AN 6.63). <S> The Noble Eightfold Path ends kamma because its fruition renders all kamma as 'not-self' ('anatta'). <S> Such understanding in Buddhism is called ' lokuttara dhamma ', meaning 'transcendent', 'supramundane' or 'beyond the world'. <S> Thus, according to ' lokuttara dhamma ', suffering is impersonally caused by the element of ignorance according to the process of Dependent Origination. <S> In short, the Acela Sutta answers the question exactly. <S> Note: <S> the Acela Sutta states the view that suffering is 'self-caused' is a form of 'Eternalism' and the view that suffering is 'other-caused' is a form of 'Annihilationism'. <A> It would be not possible to give a better answer than the Buddha and his formost disciple in regard of teaching gave to this question, and further broad explainings to it would be not proper, so read carefully of who or what causes pleasure and pain: <S> "Friend Sariputta, there are some brahmans & contemplatives, teachers of kamma, who declare that pleasure & pain are self-made. <S> There are other brahmans & contemplatives, teachers of kamma, who declare that pleasure & pain are other-made. <S> Then there are other brahmans & contemplatives, teachers of kamma, who declare that pleasure & pain are self-made & other-made. <S> And then there are still other brahmans & contemplatives, teachers of kamma, who declare that pleasure & pain are neither self-made nor other-made, but arise spontaneously. <S> In this case, friend Sariputta, what is the Blessed One's doctrine? <S> What does he teach? <S> Answering in what way will I speak in line with what the Blessed One has said, not misrepresent the Blessed One with what is unfactual, and answer in line with the Dhamma so that no one whose thinking is in line with the Dhamma will have grounds for criticism?" <S> Bhumija Sutta: <S> To Bhumija Touch of "not knowing" (avija), is the cause, is the reason of pleasure and pain, what ever identity one forms around it. <A> 'Suffering' in Buddhism means the pain we create for ourselves, not pain which is outside our control. <S> Buddhism won't stop others assaulting you, stop you having accidents or stop you getting sick. <S> "Monks, an uninstructed run-of-the-mill person feels feelings of pleasure, feelings of pain, feelings of neither-pleasure-nor-pain. <S> A well-instructed disciple of the noble ones also feels feelings of pleasure, feelings of pain, feelings of neither-pleasure-nor-pain. <S> So what difference, what distinction, what distinguishing factor is there between the well-instructed disciple of the noble ones and the uninstructed run-of-the-mill person? <S> " <S> "For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator. <S> It would be good if the Blessed One himself would explicate the meaning of this statement. <S> Having heard it from the Blessed One, the monks will remember it." <S> "In that case, monks, listen & pay close attention. <S> I will speak." <S> "As you say, lord," the monks responded. <S> The Blessed One said, "When touched with a feeling of pain, the uninstructed run-of-the-mill person sorrows, grieves, & laments, beats his breast, becomes distraught. <S> So he feels two pains, physical & mental. <S> Just as if they were to shoot a man with an arrow and, right afterward, were to shoot him with another one, so that he would feel the pains of two arrows; in the same way, when touched with a feeling of pain, the uninstructed run-of-the-mill person sorrows, grieves, & laments, beats his breast, becomes distraught. <S> So he feels two pains, physical & mental. <S> http://www.accesstoinsight.org/tipitaka/sn/sn36/sn36.006.than.html
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The suffering we create for ourselves, according to Buddhism is not spontaneous, in the sense of arising by itself, but has a cause, which is our ignorance.
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Is this considered insight? I have noticed during formal meditation and also off the cushion that everything can be broken down into what seems like an infinite amount of moments. For example when swallowing I can notice so many things such as the saliva build up, the intention to swallow, the sucking motion drawing the saliva back, the swallowing motion etc. The same for walking. I'm not sure if this is insight or if/how it's helpful to see things this way. At the very least it's interesting to notice how much is going on that we don't usually notice or even need to think about. It all just happens automatically. If anything it helps me to appreciate the amazing miracle of life that we can just either blindly go through or notice what is actually happening and how miraculous it is. Is this what is meant by "Insight"? <Q> I'm not sure if this is insight <S> Insight has many levels. <S> This is very good for starters. <S> As you progress you should be able to see this even to more finer granularity as kalapa . <S> If anything it helps me to appreciate the amazing miracle of life that we can just either blindly go through or notice what is actually happening and how miraculous it is. <S> Any experience should be taken neutrally. <S> You should try to be equanimous. <S> This excitement may prevent you seeing the finer things. <S> What you are experiencing is transition from gross (olārika) to subtle (sukhuma). <S> More on totality of awareness see this answer . <A> Insight such as this will come and go. <S> The advice I am given over and over is: stick to the practice, and don't attach to experience. <S> It can be a trap since eventually one might experience something which will be interpreted as "loss of insight" and that can cause much unnecessary personal pain. <S> Detachment here is key. <A> It is insight, but need to be polished with Sammä Ditti. <S> That is, always maintain that what you observe as such is, anicca (impermanent), dukkha (sorrowful, suffering) and anatta (cannot thus be considered "me", "mine" or "my soul"). <S> Then extend that wisdom to contemplating thus, that they are all reflect The Four Noble Truths (first three) and can be overcome using the fourth noble truth. <A> If your target is nirvana, picking up everything on your way delay your journey. <S> Just like passing through the path on fast going train, you will see the things left by easily while walking through , you will see the things more and more. <S> What I suggest is focus more attentively on meditation without embracing anything just noting "know it. <S> " <S> Actually you are definitely on the right path. <S> Keep going paying respect to Dhamma and your meditation master. <A> You have gained insight into the fact that your body is swallowing and doing other things human, such as, experiencing positive and negative emotions and trying to study Buddhism. <S> For some reason you have arrived at this moment as a human. <S> I would advise you to contemplate <S> just “who” it is that is gaining the insight? <S> Or having the experience. <S> To me, Buddha was trying to explain the nearly-impossible-to-understand concept that all is transient. <S> That nothing made of atoms will endure. <S> No thoughts remain, no concept will remain, in the end all we cling to will be nothingness. <S> Even the Buddha’s teaching will disintegrate over time as “the wave goes back into the sea.” <S> The awaking that Buddha had was to another reality so unlike our own, that his first impression was that it was untranslatable and non-teachable. <S> But the source urged him on. <S> A few would be able to connect. <S> So he decided to teach, <S> first the 4 Noble Truths, followed by a lifetime of teaching and instruction on how to grasp this awaking as he had. <S> It was like trying to teach a dog the concept of algebra. <S> Only humans are different, some will respond to the teachings, without getting caught up in their “humanness” and can have this “realization” that is already here. <S> All that is necessary is to live as if you are at your core, consciousness, rather that a human. <S> To live as the “sea” coming up into this human world, “as a wave,” to have a look around, to live a life or two, and then going back. <S> It's the Dharma. <S> You are here now, trying to find answers in the teaching and from others. <S> The reality is so complex that it is hidden in plain sight. <S> Few can realize that it is not a “you can’t get there from here,” or that it is “very difficult to attain,” because you are already “here.” <S> Trust and relax. <S> Know you are now a human in a human world, swallowing, walking, interacting, but keep asking your self, as meaningfully as you can, “Who am I?” <S> Who is it that is receiving all these experiences as a human? <S> Hopefully, you will gather true insight into that essense the Buddha was talking about. <S> Fear not.
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Insight will refine and change with time.
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Is this what is nimitta is? From my understanding, The nimitta are signs you should be looking for during your jhana meditation. Like once your focusing on your visual object you will notice a white light. Thats a sign your entering acess concentration. Or you may notice your breathing becoming very faint. Thats another sign. Is this correct? Is there certain signs i should look for during my jhana meditation? <Q> It is not correct. <S> As Suminda Sirinath S. Dharmasena says in this post ( Does contemplation activity, before hand, give rise to the mental image? ) <S> in this context, nimitta (that we usually translate as sign) refers to a mental image. <S> In case of concentrating on the breath, it says it resembles white light. <S> But the measure of achieving an access level is not just that, for the mental image of the breath is found way before, according to Abhidharma. <S> Before the access level, there is samatha, and the measure of achieving samatha are physical and mental pliancy, and physical and mental bliss. <S> As long as these pliancy and bliss are not present, you can be sure you have not obtained samatha, much less the access level. <S> That pliancy is the direct antidote to laziness, which means that one can at last meditate for as long as he wishes without experiencing discomfort (no more backache, no more unwilling mind that you feel you can not bend, etc). <S> You should not actively seek for these (pliancy, bliss, and even the finding of the mental image of the breath) because it will make your mind tight and narrow. <S> We do not meditate just to cultivate more attachment. <S> Rather, you should count on ethical discipline, contentment, few desire, the lack of many discursive thoughts, regular and repetitive practice, and an understanding of the Dharma to lead you there eventually. <A> Its not correct. <S> When the nimitta arises, it is like being hit with a sledge hammer. <S> It can't be missed. <S> In short, the more looking & craving, the less progress that will be made. <A> Its not correct. <S> You should not be looking for the nimitta when your practicing jhana. <S> To practice Jhana means only focusing on one thing and one thing only until Jhana states form. <S> You are basically doing ONE THING.For <S> 1 <S> hour,2 <S> hours,5 <S> hours,10 hours... <S> etc--- focusing on your meditation <S> object ---- <S> If you even for a milli second have time to do other things,such as look for a nimitta or think about nimitta Concentration Weakens. <S> Nimitta appearing directly correlates with how much attention you place on the meditation object. <S> so while meditating don't focus on the breath while looking for nimitta, while anticipating a light, while ...Drop these whiles. <S> As long as these whiles exist concentration weakens. <S> Weak concentration cannot sustain a stable nimitta. <S> By the time the nimitta arises you will be GLUED,i mean GLUED DEAD to your object of meditation. <S> Its like being bolted. <S> Its not a state where you can easily shift or move around. <S> You don't have to go looking for the nimitta,it will come to you.
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You should not be looking for anything or doing anything besides focusing on the meditation object.
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Has a teacher referred to sleep as a form of 'lazy nirvana'? The other night at a group meditation meeting, I mentioned to another practitioner that sleep is a 'lazy form of Nirvana'. My memory tells me that Tara Brach or another teacher jokingly referred to sleep in that way, but after looking on Google, I can't find the reference :\ I would feel a little guilty if my reference was false, but I know that Nirvana is in a lot of ways the opposite of sleep and I'm sure she did too. I ask this as a joke, but has anyone heard of sleep referred as a 'lazy form of Nirvana?' If so, which teacher made that reference? <Q> Sleep is not really Nibbana because Nibbana is defined as the "uprooting" & "destruction" of the mental defilments, as follows: <S> To whatever extent there are phenomena conditioned or unconditioned, dispassion is declared the foremost among them, that is, the crushing of pride, the removal of thirst, the uprooting of attachment, the termination of the round, the destruction of craving, dispassion, cessation, nibbāna. <S> AN 4.34 <S> Therefore, sleep cannot be Nibbana. <S> However, the teacher Bhikkhu Buddhadasa make some comments about how the 'Nibbana element' operates in everyday life, here: Nibbana for Everyone . <S> which includes 'sleep'. <S> Nibbāna is one of the dhātus (natural elements). <S> It is the coolness that remains when the defilements – greed, anger, fear, delusion – have ended. <S> Any reactive emotion that arises ceases when its causes and conditions cease. <S> Although it may be a temporary quenching, merely a temporary coolness, it is still Nibbāna, even if only temporarily. <S> Thus, there’s a temporary Nibbāna for those who can’t yet avoid some defilements. <S> It is this temporary Nibbāna that sustains the lives of beings who continue hanging onto defilement. <S> Anyone can see that if the egoistic emotions existed night and day without any pause or rest, no life could endure it. <S> If such life didn’t die, it would go crazy and then die in the end. <S> You ought to consider carefully the fact that life can survive only because there are periods when the defilements don’t roast it. <S> These periods outnumber the times when the defilements blaze. <S> These periodic Nibbānas sustain life for all of us, without excepting even animals, which have their levels of Nibbāna, too. <S> We are able to survive because this kind of Nibbāna nurtures us, until it becomes the most ordinary habit of life and of mind. <S> Whenever there is freedom from defilement, then there is the value and meaning of Nibbāna. <S> This must occur fairly often for living things to survive. <S> That we have some time to relax both bodily and mentally provides us with the freshness and vitality needed to live. <A> I've heard Jack Kornfield make this reference in one or more audiobooks. <S> Might have been in "A Wise Heart" or "The Roots of Buddhist Psychology". <S> Not sure exactly where though. <S> He speaks of hard working busy middle aged business people coming to a retreat center for the first time, and realizing how tired and worn out they are. <S> He goes on to say that if students are sleepy the first couple of days at retreat, it doesn't bother him. <S> He knows people need to rest up in order to get the most out of the retreat. <S> And he jokes that sleep is the lazy man's nirvana. <S> He might have even attributed this joke to HIS teacher Ajahn Chah. <A> Sleep is mentioned as an impotent state of life, by Buddha. <S> Nirvana requires the growth of Saptha Bojjang which will not take place while asleep. <S> More details on Bojjanga is available here: Bojjanga Samyuttaya <A> The most famous one is: Blue Cliff Record, <S> Case 89 Yunyan asked Daowu, “How does the Bodhisattva of Great Compassion use so many hands and eyes?” <S> Daowu said, “It’s just like a person in the middle of the night reaching in search of a pillow.” <S> Yunyan said, “I understand.” <S> Daowu said, “How do you understand it? <S> Yunyan said, “All over the body are hands and eyes.” <S> Daowu said, “What you said is all right, but it’s only eighty percent of it.” <S> Yunyan said, “I’m like this, elder brother. <S> How do you understand it?” <S> Daowu said, “Throughout the body are hands and eyes.”
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In sleep, the mental defilements of an non-fully-enlightened mind remain dormant as "underlying tendencies". There are some Zen koans that allegorically refer to this.
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Focus on the object or nimitta? Once I reach a nimitta during jhana meditation, do I then move focus to it or keep in the object? Do I ignore the nimitta, or is it one of those things that is very hard to ignore? <Q> I presume that your object is the breath, crossing the anapana spot (under the nostrils, on the upper lip). <S> You must be careful since wanting the Nimitta to appear will actually prevent it from appearing. <S> As long as you desire such things, to experience Nimitta or Jhana, it will simply never happen. <S> Let go of such expectations, completely. <S> Also, by wanting Nimitta to appear, there is a very high chance of it being the product of your imagination. <S> You must let it be, <S> do not give it any attention. <S> Nimitta will strengthen, stabilize, and merge with the object on its own. <S> Always remain with the object. <A> An analogy is a wheel that is fixed to an axle and spins around the axle. <S> Being fixed to the axle is the nimitta/ekaggatā. <S> The mind being expansively conscious, luminous & blissful is the wheel. <S> In the Pali suttas, the Buddha did not mention the nimitta because he only mentioned ekaggatā. <A> It is said that a nimitta appears together with uppādo <S> (origin of existence), pavattaṃ (continuity of it)' . <S> Nimittas arise, and if your intent is not the continuity of this nimitta, another nimitta will arise in its place. <S> In meditation we try to keep to one nimitta. <S> “Uppādo” means arising. <S> When anusaya (temptations) arise due to āsava (cravings), we need to stop that temptation and be at “pavattam” (continuity of it or go with it). <S> If we go along with the unbroken and consistent maintaining (“pavattaṃ”), then it becomes a nimitta (literally a “sign”). <S> A nimitta is a characteristic that is associated with a particular act. <S> For example, for an alcoholic a picture of an alcohol bottle or a bar (or where one normally drinks), or even seeing a friend with whom one drinks often, can be a nimitta; when any of such a “symbol” comes to the mind, it reminds of the drinking act and gets one in the “mood”. <S> Now you will see that it is not so difficult to ignore a nimitta. <A> Go back to your object of meditation. <S> Don't pay attention to nimitta, just let go of it. <S> if you hold nimitta, you'll become crazy in no time. <S> Trust me.
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Nimitta cannot be ignored in jhana because the nimitta itself is one-pointedness ( ekaggatā ), where the mind ( citta ) itself becomes the nimitta & the mind is glued unmoving to the nimitta.
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Verses and lines of dedication of merits: Does one like to share traditional and personal verbal ways? Ven. members of the Sangha (coming across here),Valued Upasaka, Upasika,Valued Team here and for awakening seeking readers, whether young or old, lay person or ordained, since child one would be trained in generosity after having made merits, may it be just a recitation, veneration, after a giving, after taking precepts, after a meditation session, after having listened to Dhamma. In traditional countries there are many deep and beautiful verses used an known. Here some may know a traditional recitation as sample: Dedication of Merit Do you know or even practice a certain Verse and feel inspired sharing it? Do you know good and nice sources (not commercial but dedicated as Dana) of valuable Verses in various languages? Feel inspired to share you ways and possessions. If inspired to even share an audio of your recitation, feel invited to do such here: Rejoice with others & sharing merits pattanumodāna & pattidāna . You can link it into here and no need to take uninvited space or contracts anywhere. [Note: This question is a gift of Dhamma, and not meant for commercial purposes or other wordily gains.] <Q> There are probably as many answers to this question as there are Buddhists, but as you ask the question to all, I thought maybe I can offer something about the rule, rather than the form. <S> These are the four ways of dedication that are in accordance with Dharma activity, as I have been taught from within the Himalayan tradition: <S> Dedication towards one's own liberation and enlightenment. <S> Dedication towards the liberation and enlightenment of all beings. <S> Dedication towards the longevity of Buddha's words. <S> Dedication towards the longevity of the Sangha and one's Dharma teachers. <S> Of these four, the best is the first because it involves taking personal responsibility for the Buddha Dharma through the greatest means possible. <A> In Tibetan monasteries, we recite part of Shantideva's Bodhisattvacharyavatara (Bodhisattva Deeds) Chapter 10. <S> It has 58 verses. <S> The whole chapter relates to dedication and the practice of the perfection of generosity. <S> It is really inspiring. <S> To quote 8 verses: <S> May no living creature suffer, <S> Commit evil or ever fall ill. <S> May no one be afraid or belittled, With a mind weighed down by depression. <S> May the blind see forms <S> And the deaf hear sounds. <S> May those whose bodies are worn with toil Be restored on finding repose. <S> May the naked find clothing, <S> The hungry find food. <S> May the thirsty find water And delicious drinks. <S> May the poor find wealth, <S> Those weak with sorrow find joy. <S> May the forlorn find hope, Constant happiness and prosperity. <S> May there be timely rains And bountiful harvests. <S> May all medicines be effective And wholesome prayers bear fruit. <S> May all who are sick and ill <S> Quickly be freed from their ailments. <S> Whatever diseases there are in the world, <S> May they never occur again. <S> May the frightened cease to be afraid <S> And those bound be freed. <S> May the powerless find power <S> And may people think of benefiting each other. <S> For as long as space remains, For as long as sentient beings remain, Until then, may I too remain, To dispel the misery of the world. <S> The main difference between dedication and aspirational prayers is that, when we dedicate, we offer a substance such as our merits. <S> In the practice of "exchanging oneself with others", we offer our happiness and its causes to sentient beings. <S> When we dedicate, we intend for our merits to ripen in ways beneficial for others. <S> It is slightly different. <S> We usually say that dedicating one's merits (accumulated through cultivating compassion, love, etc) is like saving one's money. <S> Merits saved will not go to waste. <S> It is better that the merits ripen as pleasant feeling in dependence on studying the teachings of the Buddha than in dependence on eating ice creams. <S> Another verse of Shantideva goes: <S> May all beings everywhere <S> Plagued with sufferings of body and mind <S> Obtain an ocean of happiness and joy <S> By virtue of my merits. <A> For sharing merits with the departed relatives we use, Pali verse: <S> ldam <S> me ñatinam hotu sukhita hontu natayo [3 times] <S> Meaning : <S> Let this merit be received by my relatives, and may they be happy [3 times] For sharing merits with the devas and nagas we use, Pali verse: <S> Akasattha ca bhummattha <S> Deva naga mahiddhika puññam tam <S> anumoditva Ciram rakkhantu sambuddha-sasanam, ciram rakkhantu sambuddha desanam, ciram rakkhantu mam param <S> Meaning: <S> May all the devas and the powerful nagas inhabiting space and earth, enjoy these accumulated merits and protect long the religion, the teaching and myself For sharing merits with all beings we use, Pali verse: Ettavata ca amhehi sambhatam puññasampadam sabbe deva anumodantu, sabbe bhuta anumodantu, sabbe satta anumodantu <S> sabba sampatti siddhiya Meaning: <S> May all the devas, the spirits and all beings share the merits we have accumulated and thus accomplish their happiness.
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There are several textual sources regarding what is appropriate for dedication - in general one may dedicate ones' actions any way one may wish, but then the behaviour does not lead to liberation, and is therefore not Dharma activity, unless the dedication is in line with Dharma activity.
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A good website for Mahayana texts? The classical canon gets good coverage with suttacentral and accesstoinsight, but I was wondering if there was such a website for Mahayana writings. (Post-canon writings diverge and become extensive, meaning different translators, copyrights etc, but if something relatively comprehensive-ish is around, would be great!) <Q> I use Fodian.net a lot. <S> There are two categories of Mahayana texts, the ones that made it to China and the ones that made it to Tibet. <S> I'm less familiar with the Tibetan ones , but I do know that some of the Mahayana texts also made it to Tibet. <S> Scholars like Jan Nattier sometimes has to do comparison of the Sanskrit, Chinese and Tibetan to reconstruct a text. <A> I love http://chancenter.org/ <S> It has an extensive collection of free e-books, Chan Magazine & Dharma talks (in texts, audio, video) by highly qualified Zen Master Sheng Yen and other ancient and modern teachers, such as Hanshan Deqing, Xu Yun etc. <S> The Dharma talks and the books cover full specter of Mahayana teachings, from basic topics like Three Refuges to the practice of Six Paramitas , to intricacies of Shurangama sutra and so on. <S> All the instructions are very practical, clear and inspiring. <S> More than 1000 of brief videos by Master Sheng Yen on various questions about Dharma: https://www.youtube.com/user/DDMTV05 (English subs. <S> You can find also versions with Spanish subs and maybe some others). <A> You can try to take a look at Bukkyo Dendo Kyokai .They are trying to translate most of the tripitakas into english but <S> right now they only have a few text translated. <S> A Biography of Sakyamuni <S> The Lotus Sutra (Second Revised Edition) <S> The Sutra of Queen Śrīmālā of the Lion's Roar The Larger Sutra on Amitāyus <S> The Sutra on Contemplation of Amitāyus <S> The Smaller Sutra on Amitāyus The Bequeathed Teaching Sutra <S> The Vimalakīrti Sutra <S> The Ullambana Sutra <S> The Sutra of Forty-two Sections The Sutra of Perfect Enlightenment <S> The Vairocanābhisaṃbodhi Sutra <S> The Platform Sutra of the Sixth Patriarch The Baizhang Zen Monastic Regulations <S> Shōbōgenzō: <S> The True Dharma-Eye Treasury vol.1 Shōbōgenzō: <S> The True Dharma-Eye Treasury vol.2 <S> Shōbōgenzō: <S> The True Dharma-Eye Treasury vol.3 <S> Shōbōgenzō: <S> The True Dharma-Eye Treasury vol.4 <S> Tannishō: <S> Passages Deploring Deviations of Faith Rennyo Shōnin Ofumi: The Letters of Rennyo <S> The Sutra on the Profundity of Filial Love
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Within a specific sect or tradition, some sects have fantastic online documents, such as SGI's Nichiren library.
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Doubt in Soul and sects Metta, According to Buddhism, the soul is absent but karma is there. How it's possible without Soul, Karma would present. After the death, due to the karma of a person, he will rebirth. If the soul is absent how he will take rebirth. 2nd doubt, In Buddhism there are 2 Sects. In Hinayana - Acceptance the teaching of Buddhism. In Mahayana - Acceptance of Idol of Buddha. My question is Buddha is a God or Preacher. Eh Ma Ho,SURESH BABU <Q> A person is a Dependently Arisen process. <S> Actions [Karma] will influence the direction which the process takes [positive and negative conditioning ], hence influence rebirth. <S> There is no permanent core [soul] which is a store of Karma. <S> The Buddha is someone who found the truth of regarding existence and compassionately taught it so being can come out of their misery. <A> Buddhism rejects the concept of soul (soul is viewed as an extension of the identity - oneself). <S> Most people find it difficult to comprehend as people are used to think in terms of tangible, or countable items/concepts. <S> This is why most people have trouble in understanding what karma is. <S> Karma is sometimes referred to as 'Kamma wega' which is a form of thinking that is much easier to understand. <S> Simply put, your thoughts/actions translates to karma. <S> If you take a Newton's Pendulum, provide energy to one end, the rest of the pendulums will transfer energy to the next. <S> But there is no physical transformation apart from the energy. <S> In a similar manner, what you do, will create karma which would determine your next life (and events in this as well). <S> Your thoughts/actions translate into karma, which has the capability of affecting you in this life and many others to come. <S> This is how the world works, be it you belief or not. <S> This is a universal law to all beings in all 31 planes of existence. <S> This is an endless cycle. <S> Which means that you cannot ever complete the process. <S> That is why Buddhism urges to break the cycle rather than trying to complete it. <S> Budhdha is not a god. <S> He is a man. <S> A human being who has achieved the ultimate mental state anyone can achieve, without the help of any master. <S> That is why he is known Samma Sambudhdha. <A> The Buddha did not state that 'the Soul is non-existent'. <S> To him this was just one of the two extremes, specifically the extreme of annihalationism (in contrast with the belief in Self, or eternalism). <S> Kaccanagotta Sutta <S> Or, as Nagarjuna put it: If intrinsic nature does not exist, of what will there be alteration? <S> If intrinsic nature does exist, of what will there be alteration? <S> In fact, they are inferred concepts that veil a directly perceivable, dependently originated experience. <A> Answer to 1st Question:Everything has condition. <S> The only thing without condition is Nibbana. <S> You might want to look at these suttas regarding your questions. <S> MN35 Cullasaccaka Sutta and MN38 Mahatanhasankhaya Sutta <S> MN35 is about a debate between Buddha and Saccaka disciple of Nigantha Nataputta. <S> MN38 is about the view of a monk name Sati about his wrong view that a soul is moving from one to another. <S> - Answer to 2nd Question: Buddha is not a god, Buddha's a human being. <S> Buddha's not a preacher, Buddha's a teacher. <S> - "The Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.' <S> Regarding Sect, You might want to read "A concise history of Buddhism by Andrew Skilton" <S> hope this helps With Metta <A> Your doubting just Buddhism in the 2nd part of the question. <S> Buddhism and The Buddha's teaching aren't necessarily the same thing. <S> It Isn't the Buddha's fault that there was a schism. <S> If I were you I would look to the Buddha's actual core teachings for verification. <S> He repeated these core teachings over and over again. <S> These core teachings are solid and beautiful the way they are fashioned. <S> All the concepts fit together in a simple, clear, graceful, wise, subtle and serious way imho. <S> When one see's this grace of the Dhamma, it's hard to doubt.
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The Buddha's message was one of the middle ground - neither 'Exists', nor 'does not Exist' are valid constructs for examining experience.
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Why are children represented as inessential in some Buddhist text? There are multiple question related to this already asked, but none of the response or question address as to why children are presented in Buddhist text as inessential, such as these: … That is not a strong fetter, the wise say, which is made of iron, wood or hemp. But the infatuation and longing for jewels and ornaments, children and wives — that, they say, is a far stronger fetter, which pulls one downward and, though seemingly loose, is hard to remove… again … Ten children I bore from this physical heap. Then weak from that, aged, I went to a nun. She taught me the Dhamma and again …. Those with children grieve because of their children. Those with cattle grieve because of their cows. A person's grief comes from acquisitions, since a person with no acquisitions doesn't grieve… again What the Buddha said to Visakha when she express her wish to have as many children & grandchildren. “those who have a hundred dear ones have a hundred sufferings” and many more can be listed. With such representation, how do lay Buddhists reconcile have children ask skillful? <Q> Such texts should be read in context: written for and by the Sangha - and mostly for and by male-sangha, though you found one quote that sounds like a tired grandmother. <S> Buddhism is really a dual religion. <S> The religion for lay-people is very practical: attend to your duties and avoid wrong-doing. <S> That includes taking care of any partner and children. <S> Traditionally things like meditation were limited to the Sangha, and a minority in there as well. <S> And women do - especially when there is no good medical help - suffer physically from childbirth. <S> Without proper medical attention women die in childbirth in alarming numbers. <S> Women who survived that and grew to an age where they were free to become nuns (very much a minority at any time in Buddhist history) would be encouraged to meditate on topics that helped them let go of their attachment to their children and focus also on the limitations of the body that bore them. <S> No wonder one writes: … <S> Ten children I bore from this physical heap. <S> Then weak from that, aged, I went to a nun. <S> She taught me the Dhamma <S> The Buddha himself walked away from his wife and son - which is hardly a good example to follow. <S> The only mitigating circumstance was that his father was rich and quite capable of taking care of them. <S> As lay people we should read such texts within their context: written by monks, for monks. <S> They're not written for lay people. <S> Lay people did not have access to texts and most of the texts that survived don't portray even nuns very well. <A> Having children is the opposite of enlightenment, as quoted in the question. <S> However, for those who cannot overcome sensuality & cannot find happiness in meditation, having children can be skilful because the lives of parents are (naturally & generally) devoted to family, unselfishness & virtues. <S> Both men & women, but particularly women, find purpose & completion in having children. <S> This is the natural way of nature. <S> The Pali suttas ( AN 6.52 ) state: ... <S> having children is the mainstay (security) of women .... <S> Whereas enlightenment is not the way of nature but something that transcends nature, i.e., ' lokuttara ' ('beyond/above the world'). <A> You're asking whether "children" are unnecessary. <S> And I'm still not sure what that means. <S> There are children in the world regardless of whether you're a parent yourself, so it's not as if children are an optional phenomenon. <S> You may be able to avoid the responsibilities of being a parent. <S> In some societies <S> maybe you cannot (or could not, in the past) avoid becoming a parent: you were expected to marry who and when your parents tell you to marry, then you have children, etc. <S> Choosing to become a monk or nun might once have been a socially-acceptable alternative to that? <S> Or I think it was a tradition in some countries (India) for people (or maybe it was only for men) to choose homelessness in later life, after completing your social responsibilities including parenthood. <S> In various countries these days some people find that it is possible to resist having, to decide not to have, children. <S> Your ability to make this choice may depend on availability of "birth control", and/or whether you're able to earn a living without marrying, or finding a marriage partner who agrees with you on this subject (which I think historically hasn't always been feasible, for women especially). <S> I think I agree with Katinka's answer, that a lot of what's in the suttas is meant by and for monks. <S> I recommend a book Buddha's Teachings on Prosperity , which is an anthology of and commentary on the suttas which are intended for lay people (including for example the Sigalovada Sutta (DN 31) ). <S> After reading it you may still think that you prefer to choose to live like a monk or nun. <S> You may be right to say, as you said in a comment, that "the truth cannot be two". <S> Nevertheless I think that the advice or definition of sila given in suttas was sometimes different for laypeople than for bikkhus. <A> More parental and social ties more the misery. <S> This attachment is a source of misery. <S> This does not mean they are not necessary or you should avoid having children as implied by your question. <S> If people do not have children of fend for them, society will break down. <S> When you have children you should look after your children while trying to maintain composure and doing the best while parenting. <S> I.e., if they get sick treat it but being equanimous, if they are not doing well in school <S> do the best to make then study but be detached to the outcome, etc. <S> that, they say, is a far stronger fetter , which pulls one downward and, though seemingly loose, is hard to remove <S> This mentions attachment to them. <S> Those with children grieve because of their children. <S> Mentions <S> they are a source of misery.
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Parents are more attached to their offspring than anything else in the world. If you want to become a monk or nun, obviously children are an obstacle as long as they're young.
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Why do Buddhism monk hits people in the head? i saw this video on facebook and youtube , https://www.youtube.com/watch?v=CHDp1GbzE4o and they're writing on it in arabic "الرقية الشرعية عند البوذيين "witch means "the buddhism's Exorcism" i want to know if this is really a buddhism exorcism . if not , what is it ? <Q> I don't think it's a usual practice. <S> I found this explanation online: <S> A monk who was seen forcefully hitting temple-goers' heads with a bundle of dried grass has defended the unorthodox practice, calling it his unique way of blessing the faithful. <S> Phra Jirapan Analyo, the 53-year-old abbot of Pha Sadej monastery in Saraburi, admitted that the practice may look violent in a video that went viral this week, but insisted that it does not hurt. <S> "The knocking of heads is a way to cure diseases and illness for the faithful," Phra Jirapan said. <S> "And the knocking may look violent, but it didn't hurt anyone." ... <S> Phra Benja Papassaro, a monk who oversees temples in Saraburi province, told reporters that he watched the video and believes "his action does not violate the holy doctrines, though it does look excessive." <S> He said he and other senior monks are discussing the issue to find a formal conclusion on the matter. <S> A more usual form of Thai "blessing" would be "sprinkling" water ( see for example here ). <A> No, they are neither Disciples of the Buddha nor do they care about the conducts of the Noble ones <S> (Althought not having looked the movie), if socializing in such ways and touch even lay people. <S> Touching a living being out of lust, for socialising purpose is a violation of the precepts. <S> Touching the head of others is very respectless, it migh be out of this, that people show in this way there respect, a cultural costum. <S> For Tibetans for example very usual, but again, it's not the costum of the Noble Ones and has nothing to do with Brahmacaria (holly life) And to do such as "Exorcism", <S> if that was the case, that is not only simply betray but called "livelyhood like animals" and not allowed to do for laypeople generally like a "doctor". <S> [Note: <S> This is a gift of Dhamma not meant for commercial purpose or other wordily gains] <A> Nope, this monk is Not practicing correctly irrespectively of whether he defend his action. <S> Even you can chase evil out <S> it is not Buddha practice, try find the chapter to convince me.
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Touching a living being in aversion, beating, is a violation of the precepts.
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What's the Buddhist view of fostering pets? What's the Buddhist view of fostering a pet? <Q> It is good karma to save a living being's life, which is what you do when you take care of one. <S> Fostering is better than buying one, because when you foster a pet, you don't encourage inbreeding and other abuses that happen in pet-breeding. <A> Monks often look after animals similar to having pets. <A> The difficulty that a practicing Buddhist faces if s/ <S> he is a pet owner and a time comes when the pet falls ill and the person decides to “put to sleep” this pet. <S> This is in conflict with the vow of abstaining from killing. <S> After all, animal euthanasia means one is deliberately killing and therefore breaking one of the five precepts. <S> This is creating the karmic cause for one to be born in the hell realm. <S> Even though in the present day we have come to accept the belief that killing with a motivation that is “totally pure” becomes a virtue, it is not so. <S> To take life — one's own or someone else's — is wrong no matter what, something outlined in the first precept which guides us to abstain from killing living beings. <S> So this is the difficulty that a practicing Buddhist faces. <A> I heard Lord Buddha didn't accede foster a pet. <S> Buddha taught it's a way of clinging. <S> But according to Theravada it's a fault.
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At the present lot of monks(at Mahayana)practice fostering pet.
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In the future how many Buddhas will be born? In our world, (Earth) there were 28 Buddha born with Gautama Buddha. Some people say that Maitreya Buddha is the 29th & last Buddha. My question is, in the future how many Buddhas will born. <Q> There are infinite number into the past and infinite number to the future. <S> 28 are the immediate preceding our Buddha. <S> Maitreya will be the next. <A> In the Mahapadana Sutta of the Digha Nikaya, the Buddha explained some natural laws (dhammata) pertaining to the Bodhisatta Vipassi who arose in the world ninety one aeons ago. <S> In the last 91 Kalpa (Aeons) only 7 Buddha’s have come. <S> After Vipassi Buddha, the other six Buddhas who came were Sikhi, Vessabhu, Kakusanda, Konagamana, Kassapa and the Gautama Buddha. <S> A Kalpa is like Eternity. <S> So just imagine what 91 kalpa is like. <S> In the Anamatagga-samyutta — The unimaginable beginnings of samsara. <S> In Samyutta ii, Chapter XV, the Buddha used the parables of the hill and mustard-seed for comparison: <S> Suppose there was a solid mass, of rock or hill, one yojana (eight miles) wide, one yojana across and one yojana high and every hundred years, a man was to stroke it once with a piece of silk. <S> That mass of rock would be worn away and ended sooner than would an aeon. <S> Suppose there was a city of iron walls, one yojana in length, one yojana in width, one yojana high and filled with mustard-seeds to the brim. <S> There-from a man was to take out every hundred years a mustard-seed. <S> That great pile of mustard-seed would be emptied and ended sooner than would an aeon. <S> At the time of the next Buddha, the average lifespan of a human is going to be eighty thousand years. <S> (In the present day it is around 60 -80 years). <S> There will not be any more Buddhas for many a aeon, after the next, as per the scriptures. <S> There are 28 Buddhas described in the Buddhavamsa. <S> Our Gautama Buddha first obtained “niyata vivarana” that he will definitely become a Buddha in the future, from Buddha Dipankara , who was the 24th Buddha preceding Buddha Gotama. <A> This is just my personal idea , I believe if the time is infinite, and there is no starting or ending to the universe, there can be infinite number of Buddhas .
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For your information::,According to teravada they say its 28 buddhas , In mahayana , they say 1000 buddhas .
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How do Buddhists handle mental illness such as depression or bipolar disorder? How is mental health dealt with by Bhuddists? Is it believed to be a tangible issue e.g. imbalances of chemicals in the brain? Or an issue of the spirit (not sure if spirit is the right word)? Is treatment with western medicine (i.e. antidepressants/mood stabilizers, talk therapy) condemned or accepted? Is there stigma surrounding these illnesses like in the western culture? Is depression thought of an extreme form of dukkha or similar? How are hypomania/major depressive episodes handled? I hope this makes sense, thanks :) <Q> Bipolar and depression are both very serious mental illnesses and should be treated accordingly. <S> Too often dharma teachers who are unprepared try to resolve what are true clinical issues. <S> As I was once told "sometimes meditation is the answer sometimes medication is the answer. <S> " <S> That of course does not mean that practice can not help with these problems but the appropriate tools should be used at the appropriate time and instance. <A> It has been said: <S> In the time of the Buddha, "mental disease" referred to an illness of view or desire. <S> These days, however, it refers to ordinary mentalailments that have their base in the body and are mixed up withphysical disease. <S> Bhikkhu Buddhadasa <S> Therefore, the Buddhist approach would be to treat physical (brain) illness with physical medicine, which is why Buddhist meditation is generally not recommended for strong forms of these illnesses. <S> However, visiting, talking to & socialising with monks & nuns who are highly developed in loving-kindness ( metta ) can help people with such illnesses feel more emotionally secure, loved & balanced. <S> In other words, there is no stigma in Buddhism surrounding these illnesses. <S> Buddhism teaches every component of the body & mind can be subjected to injury, disease &/or illness due to decay, natural imperfection & impermanence. <A> If we have mental illness, we go see a psychiatrist and take medication. <A> I take 10 mg of Buspirone and 25 mg of Citalopram daily.
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Although the term ' mental illness ' is generally used in the world, imbalances of chemicals or neural structures in the brain are really forms of physical illness. It is like when we have a flu, we see a doctor, take medication and rest.
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Is realizing anatta, will it help meditation? If i realise anatta will it help me calm and focus my mind in meditation? If so how? <Q> Eliminating self-view (first realisation of Anatta) is the pre-requisite becoming a Sotapanna. <S> There is two type of meditation. <S> (Samatha and Vipassana)Realisation of Anatta is not required for Samatha meditation. <S> However, in Vipassana we contemplate on the Anatta. <A> Having some insight into anatta, even if it is intellectual, can help calm the mind because the anatta realisation subdues 'self-thinking', which is the cause of suffering & coarse discursive thoughts & emotions. <S> As a practise preliminary to formal meditation, it was taught: Develop the meditation that is the perception of impermanence. <S> For from developing the meditation that is the perception of impermanence, whatever 'I am’ conceit there is will be given up. <S> MN 62 <S> ; MN 118 MN 62 is an example of where anatta was taught prior to formal ( anapanasati ) meditation. <S> Here, the Buddha's son, Rahula, was instructed to reflect & discern how the physical body is composed of many natural elements ( dhatu ) rather than is a 'self'. <S> Later, in MN 147 , Rahula was taught the same teaching on anatta as given in the 2nd sermon (correct translation here ), from which Rahula reached full-enlightenment. <S> Therefore, developing a penetrative initial understanding of anatta , such as taught in MN 62, is a common Buddhist practise. <S> However, it requires dedicated mental application & reflection. <A> Tanhā Jālinī Sutta , (Vicarita) <S> Tanha Sutta shows most speculation about self and other lead to craving. <S> The objective of meditation is to reduce craving, hence lack of craving helps you. <S> Craving is linked to Sensual Pleasures which is also a Hindrance. <S> Reducing hindrances also help calm your mind and meditate. <A> Not only anatta, all three characteristics: anicca , dukkha and anatta if one realize will definitely help. <S> Depend on the personality and past deeds, one will come to know through insight meditation, the true nature of these three characteristics and get enlightened. <S> If one have much more dukkha <S> , he/ <S> she will suffer great difficulty to get through the severe pain during meditation. <S> Enlightenment through truly realizing Anicca is smooth and just to know what is what. <S> In case of anatta, it is more and more subtle.
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My personal opinion is that realisation of Anatta will help both meditations.
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Permanent brain damage can cause someone to loose their Arihathness? Brain is directory connected to mind. Examining the differences of wave patterns that emit from brain when someone is mad or meditating explains there is a direct connection. What if someone achieved nirvana or a lower state of the path to nirvana, and met in an accident and lost all his memories or had permanent brain damage due to a disease . As an example in alzheimer’s disease brain shrinks and it losses its memories and abilities to think . So in a situation like this , can someone loose his state in the path to nirvana ? <Q> Brain damage might reduce mental capacity. <S> An Arahat is free from the unwholesome roots, i.e., they have stopped reacting to sensual stimuli. <S> Brain damage or not unwholesome roots do not arise again. <S> So they do not lose their attainment. <A> Arahathhood does not depend on the ability to remember. <S> You can slice and dice and french fry the brain, but if there's something missing in the mind, it's never going to magically appear from nowhere. <A> "Will permanent brain damage can cause someone to loose their Arihathness ? <S> So in a situation like this , can someone loose his state in the path to nirvana ?" <S> In Theravada Buddhism the attainment of Nibbana is enumerated into 4 stages, also known as the Four stages of Enlightenment . <S> There are a total of 10 fetters (roots) that has to be broken in order to attain Nibbana. <S> The destruction of those roots comes in stages; Stream-enterer Once-returner Non-returner Arahant <S> As seen in the illustration below, the Arahant is free from the 5 lower fetters and the 5 higher fetters . <S> When a fetter has been broken it does not come back. <S> It is done away with for good. <S> It is permanently destroyed. <S> So to answer your question: No, an arahant cannot loose his attainment. <A> At our place there was discourse by Geshela Navang Samatenji <S> and he had told there are neurologists studying Buddhist monk's brain for understanding science behind tranquility. <S> They find changes in their brains. <S> Brain controls body by nervous system that neurons send signals from one cell to others, or from one part of the body to others. <S> And that's why we get if mosquito bite us. <S> We get sense. <S> We weren't get sense of it if there's problem in our nervous system. <S> And that wouldn't affect mind. <S> Mind also handle body but we can see two different people minds i.e. Consider there are two people one who is criminal and another is monk whose brain damaged. <S> What we could say both of their mind. <S> That criminal's mind is already malicious and monk is Arahat so even if they'll be cure, criminal not going to be monk and monk to be criminal that brain can't change state of mind. <S> Mind can control body by desire. <S> Just take a look Brains of Buddhist monks scanned in meditation study . <S> They explained good, so you can see that mind (meditation) changed their brains and not brain did changed mind. <S> Research saying: <S> The scanner tracks blood flow within the monks' heads as they meditate inside its clunky walls, which echoes a musical rhythm when the machine is operating. <S> Dr Josipovic, who also moonlights as a Buddhist monk, says he is hoping to find how some meditators achieve a state of "nonduality" or "oneness" with the world, a unifying consciousness between a person and their environment. <S> When one relaxes into a state of oneness, the neural networks in experienced practitioners change as they lower the psychological wall between themselves and their environments, Dr Josipovic says. <S> And this reorganisation in the brain may lead to what some meditators claim to be a deep harmony between themselves and their surroundings. <S> Further they explained Shifting attention <S> that brain appears to be organised into two networks: the extrinsic network and the intrinsic, or default, network. <A> Brain is just matter(rupa) not nama. <S> Brain is just like the something recording what is happening. <S> Not to mention Arahantship, once Sotappana, this attainment of Noble truth never get destroyed not only in this life, it will be beyond life. <S> So all Arya never lost their dhamma, even brain(mere rupa) is destroyed.
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It depends on whether there are defilements in the mind or not.
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What the Buddha saw In a book I am reading it says "This is what the Buddha realized by examining himself. With his strongly concentrated mind, he penetrated deeply into his own nature and found that the entire material structure is composed of minute subatomic particles which are continuously arising and vanishing. In the snapping of a finger or the blinking of an eye, he said, each one of these particles arises and passes away many trillions of times." I don't understand how he saw this? What exactly did he see? When I meditate I dont see this. I just see thoughts. <Q> Superstition (unknowable unverified belief) takes many forms, including: " each one of these particles arises and passes away many trillions of times ". <S> What the Buddha primarily saw in the enlightenment was how the mental generation of ' self-views ' causes suffering. <A> "I don't understand how he saw this? <S> What exactly did he see?" <S> The question might fall under the Four Imponderables , namely the first acinteyya, i.e. the range of powers a Buddha develops: <S> The four imponderables are identified in the Acintita Sutta, Anguttara Nikaya 4.77, as follows: The Buddha-range of the Buddhas [i.e., the range of powers a Buddha develops as a result of becoming a Buddha]; <S> The jhana-range of one absorbed in jhana [i.e., the range of powers that one may obtain while absorbed in jhana]; The [precise working out of the] results of kamma; Speculation about [the origin, etc., of] <S> the cosmos is an imponderable that is not to be speculated about. <S> These imponderables the Buddha advices not to contemplate since they will only serve to agitate and destabilize the mind making it less suitable for practice. <A> I think this ideas are initially coming from Visuddhimaga and then from Abhidhamma Sangahata. <S> Some commentators do not attribute this to Buddha as these are late additions. <S> My personal opinion is that it is not that hard for a advanced practitioner to experience these. <A> In the Dhanuggaha Sutta , in referring to an individual lifetime, the Buddha said “faster than the speed of the devas who rush ahead of the sun and moon, the force of one’s life span comes to an end”. <S> In the Abidhamma, it is said that the most fundamental unit, the smallest ever that is found survives only 17 mind moments (citta kshana). <S> One mind/thought-moment (cittakshana) is so short that it has been estimated that there are approximately 8,125 moments in a second. <S> Distinguishing these cittakshana is harder than identifying cetasika. <S> In the Milindapañha it is said that, "If a man were to take a handful of water from the ocean and tasting it could say, ‘This water is from the Ganges, this from the Jumna, this from the Gandak, this from the Sarabhu, and this from the Mahi.’ <S> More difficult than this is the distinguishing of those mental states that accompany any one of the senses." <S> As it is said in Abidhamma, the smallest particle lives only 17 mind moments, but it still consists of the 8 dhatu: Apo (Liquidity), Thejo (Heat), Wayo (Air), Patavi (Solidness), Warna (Color), Gandha (Smell), Rasa (Taste) and Ojasa (juice). <A> The buddha teachers what he has realised for himself. <S> Regarding matter most information is found the Abhidhamma. <S> The Life-Time of Matter-Rūpa <S> The life-time of matter or Rūpa is 17 times longer than that ofcitta. <S> So, we can say that the life-time of rūpa is equal to 17cittakkhaṇas, or 17 conscious moments, or 51 short instants (17X3 =51); as there are 3 short instants in a moment of consciousness. <S> Thus, rūpa also arises and dissolves at a tremendous rate of morethan 58 billion times per second. <S> The difference between citta andrūpa is as follows: <S> citta arise one after another, whereas rūpa arise bymanifesting as thousands of units in a small instant and it goes onconstantly arising at every small instant in time. <S> Therefore, rūpa mayaccumulate to become large masses that are visible to the naked eye,whereas the fleeting stream of consciousnesses is invisible to thenaked eye. <S> Source: Process of Consiousness and Matter by Bhaddanta Dr. Rewata Dhamma <S> Through the Buddha did not preach everything he realised. <S> What is important is found in the Teachings. <S> Though you might not see them for your self out of faith perhaps you can accept. <S> Through meditation parts of it may get revealed, but not to the extend the Buddha comprehended. <S> If the parts you see is true perhaps you can assume the rest is true too. <S> Also any meditator who reaches the stage of Udayabbaya ñana and beyond can see the arising and passing of matter. <A> Buddha sasana is Sila, Samadhi and panna. <S> Depend on this one will see through the dhamma to certain extent accordingly. <S> If to compare Buddha knowledge to the deep deep ocean, sotappana has one length of bamboo plant, sakadagami, twice, anagami, thrice, and arahant, four time of that bamboo length to measure the depth of deep deep ocean. <S> So rupa and nama how come and go, you can see through depend on your level.
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Only a Buddha could see to such a level of detail, and see through the minute subatomic particles which are continuously arising and vanishing.
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What is the concept of "Ego" or "self "? What is the concept of "Ego" or "self "?In buddhism there's concept called no self.Does is mean there's no "me" at all or does it mean that "me" cannot understood with out " you ". <Q> The Buddhist concept is not no self but <S> non self or not self . <S> What this means is there nothing that can be taken as self. <S> Identity view is considering your 5 Aggregates as self, i.e., you consider your body and / or mind as self. <S> In which case if you consider after cutting your hair that this hair is me or a part of me on the floor. <S> The toilet pit is full of me because it was in me at some point. <S> Likewise you should not consider past memories, experiences, thoughts or even your own body as me or mine, because there is no me or mine in the constituting parts, there is no control in any of the parts, each constituent is governed by its own universal law and process which you cannot control. <A> It means that there are various things you might view as yourself <S> (e.g. "I am my body" or "I am my thoughts" or "I am my feelings" etc.), however any and all these views lead to suffering; and that the way to end suffering includes abandoning these views of self (all views of self). <S> The most famous sutta on the subject is the Anatta-lakkhana Sutta , which says that the body leads to disease, and we can't say "Let my body be <S> this was or not be that way". <S> It says that if the body were self then we'd be able to control it, and that it's because it's not-self that we cannot (and so on for the other aggregates). <S> It's therefore not proper <S> (Pali kalla , also translated skillful, healthy, sound) to consider it self. <S> My favourite <S> (because I think it's the clearest) sutta on the subject <S> is paragraph 23 of the <S> The Discourse on the Snake Simile -- <S> Alagaddupama Sutta (MN 22) <S> (read the paragraphs before and after this one to get the context): <S> "You may well accept, monks, the assumption of a self-theory[ 27 ] from the acceptance of which there would not arise sorrow and lamentation, pain, grief, and despair. <S> (But) do you see, monks, any such assumption of a self-theory?" — "No, Lord." — "Well, monks, <S> I, too, do not see any such assumption of a self-theory from the acceptance of which there would not arise sorrow and lamentation, pain, grief and despair." <S> There's more for example in MN 2, where it talks about " a thicket of wrong views ". <A> The human being is nothing but a collection of five aggregates, a process of complex and rapidly changing (impermanent) psycho-physical organism ( nama-rupa ), sustained by nutriments, driven by craving in the background of ignorance. <S> But there is a connotation of a “self” in perceiving, feeling, thinking and cognizing that there is a real person, permanent soul or a being in control of it. <S> This false sense of "I" is the Ego. <S> Ego, in the sense of egotism or selfishness, is a dreadful thing. <S> But the ego in the sense of learning how to function in a way that figures out what is really in your true best interest, and used in a way you’re going to be able to stay on the path, then it is a good thing. <S> In reading The Problem of Egolessness by Thanissaro Bhikkhu <S> you will see the error in our thinking about the ego and understand its harmful effects. <A> "Me" is a survival instinct, say like the emotion of lust, anger or fear are a survival instinct. <S> Just as anger is a fleeting & passing mood, so is the instinct of 'self'. <S> For example, the 'self' or 'me' the mind may sense & believe it is today is probably different to the sense & idea of 'self' or 'me' the mind had when it was 3 years old. <S> Enlightened Buddhists have experienced the dissolution of the 'self' instinct, similar to you may have often experienced the dissolution of an angry mood. <S> Therefore, to enlightened Buddhists, the 'self' is not a real or permanent 'self'. <S> It is just a mood that arises when the mind is suffering from possessiveness due to lust, anger or fear. <S> You can read more here: <S> Anatta & Rebirth: <S> Buddhadasa Bhikkhu
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There is no permanent unchanging core or soul, there is nothing which you command and control absolutely, there is nothing that an external agency (e.g. God) commands and controls.
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Has Sādhna ( Meditation practice) with closed eyes more benefits than with open? Nowadays, I've been practicing Vipassana (Sometimes anaapan) with open eyes since I instantly start feeling sensations almost everywhere in my body including flesh & organs when I draw my attention there. Actually, I haven't fixed proper time for Sādhna in my routine rather I try to practice it 24hrs by being aware constantly like during eating, walking, listening, sitting (During activity I try to witness activity with detachment) with equanimity . But whenever I give time to meditation with closed eyes , I feel my surrounding very dynamic, beautiful & loving once I open my eyes after meditation. So far, I have been taking this as my hallucinations along with ego is the reason I haven't cared to give dedicated time for meditation practice with closed eyes. But now, I want to ask whether I'm missing something? Should I allot dedicated time for meditation with closed eyes? Are there some benefits? Is feeling surrounding dynamic & beautiful after meditation a hallucination? <Q> To your question, ”Should I allot dedicated time for meditation with closed eyes? <S> Are there some benefits?” <S> I would advice you to do otherwise. <S> Each person is different. <S> In your case it is when you keep your eyes wide open that you are most effective. <S> So put more emphasis on the things that work for you, and that you consider favorable. <S> Now I will give you some pointers to help develop this type of ‘meditation’ to another level. <S> In interacting with the world, we see visuals (rupa) with eyes, hear sounds with ears, smell odors with nose, taste with the tongue, touch (pottabba) with body, and think about concepts (dhamma) with the mind. <S> Be mindful when you experience these while you are in any of the four main postures of sitting, standing, walking, or lying down. <S> Then you will observe that kamachanda and vyapada are the main culprits for making a mind stressful, and for causing “inside fires”. <S> Try to forcibly remove any thoughts of extreme greed and hate as they come to the mind. <S> Make a habit of it. <S> Then with time you will begin of “cooling down” or experiencing niramisa sukha. <S> Also in time you will abstain from committing an immoral act at any time. <S> In any posture – be it sitting, standing, walking, and laying flat, you will be vigilant on what you are about to do or speak. <S> This is being “morally mindful” at all times. <S> get into the habit of contemplating their consequences. <S> When thoughts come to mind to say something or to do something while sitting, standing, walking, or lying down, you will to get into the habit of contemplating their consequences. <S> When you are at this stage, it will be easier to get into samadhi, even if you are just doing the “breath meditation”. <A> When meditating some past impressions can surface either pleasant, unpleasant or neutral. <S> Their are like they are like dreams and should be treated so. <S> You should not identify it with ego which always lead to suffering now (any egoistic throught has some sensation associated with it, and whatever the sensation it has suffering as an element of it) and <S> craving which creates future existence hence suffering in the future. <S> Also keeping eyes closed will be helpful to reduce distractions. <A> Please refer to the instruction given to Potthila by seven year old Arahant,"six openings in a mound where an iguana make it home, to catch this iguana, close up the five exits, wait for to come out from last exit." <S> So you will see the benefit of meditation with closed eyes. <S> At the same time, during every day activities, you can do mindfulness practice in every moment. <S> Our mind is constantly disturbed by lobha, dosa and moha, once coming out of sitting meditation practice, your mind is so calm and undisturbed with Samadhi that clear the delusion previously covered. <S> It is not hallucination.
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Then with time you will see a change in yourself, a sense of tranquility, a “peace of mind”.
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Does any/every form of lying violate the precept of "not-lying"? What if one thought it wiser to tell a lie, because the truth could potentially endanger one's own life? For instance, someone might lie that they believe in a supreme being, in reply to a question being asked by their parents who have strong faith. This is a very sensitive topic in some cultures or countries, to the point that parents might kick their son or daughter out of the house. This is an example where the intention is to maintain personal security. Does this violate the precept of not-lying? Or, instead of being a lie, might this be considered like the "noble silence" that Buddha once exhibited when the listener was incapable of understanding the Dhamma? <Q> The classic discussion about karma stresses motivation. <S> Karma as action denotes an act of mental volition (cetanā), and the bodily and verbal actions that stem from it. <S> ( Classical Indian Buddhist Philosophy , by John Powers ) <S> This is almost literally from Vasubandhu's Abhidharma-kośa (4th century CE). <S> So the mental volition (that is - motivation) is the whole point. <S> That makes sense: everything in Buddhism is about consciousness first. <S> So if you lie to protect jews from the Nazis, to use a modern example - that is not necessarily negative karma. <S> If you had taken lay vows, as a Tibetan Buddhist you would probably do some purification ritual to be sure, but since the motivation is to help someone & you are also preventing people from harming (the nazis) - on balance it is better to lie in such circumstances. <S> Your example is a bit less clear. <S> I do think it is better to stay silent than to actively lie about your faith. <S> If you have taken lay vows, you have at the very least taken on the attempt not to lie. <S> The vow to not-lie is also sometimes explained as follows: <S> Do not distort fact ... <S> Sometimes the use of words can make something seem acceptable, when it could have been said very differently and be totally unacceptable. <S> This is not a lie, but a distortion of fact. <S> ( Essays on Karma , by Katinka Hesselink ) <A> The simple answer is "Yes"However, there are different weight in each Kamma. <S> A person who tells a lie to protect his life has the least weight. <S> It also depends on the person. <S> Monks are expected to follow the precepts more vigorously than a lay person. <S> See the current discussion on a similar subject. <S> https://discourse.suttacentral.net/t/on-the-five-precepts/5486 <A> Any statement meeting the following conditions is ling. <S> FIVE PRECEPTS (PACASILA) <S> So there will be dilemmas like if you tell the truth someone may lose their life or similar situation. <S> One must weigh one's commitment to the precepts and the consequences.
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Staying silent does not break your vow. The motivation DOES make a difference to the karma of an action.
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Can one's karma be affected by the karma of another? Can one person's karma be affected by the karma of another person or other persons? <Q> The short answer is “Yes”… Olivia Glad,… because the others provide the grounds, the right conditions for a kamma to bear fruit. <S> How this comes to pass needs some explanation. <S> The laws of kamma are not just based on causes and effects, they depend on conditions. <S> This is what prevents laws of kamma being deterministic. <S> Understanding this would make it clear that one’s future is not determined by one’s past actions or kamma alone. <S> Thus past kamma do not necessarily lead to kamma vipāka. <S> What first gets created is a kammā beeja, or a kammā seed. <S> For that kamma beeja to bring about its result (kamma vipāka), suitable conditions must exist. <S> We can avoid many possible bad kamma vipāka by being mindful and not providing conditions for them to appear. <S> We can also make conditions for good kamma vipāka to bring about good results. <S> If one goes into a bad neighborhood at night, that is providing conditions for any suitable bad kamma seeds waiting to bring about their bad vipāka. <S> Once a bad vipāka materializes, we can certainly manage it to minimize its effects, and in some cases even get rid of it by working to making conditions for a good kamma seed to overcome it. <S> Kamma will not bring about any kamma vipāka, if and when one attains the Sotapanna / Stream Entrant stage. <S> One can then erase all kamma vipāka that would lead to the four lower world realms. <A> One person's karma can have effects to another person. <S> It is like living in/near war zone where a lot of killing (people are doing bad karma) are happening. <S> The chances are very high to get killed/injuries. <S> On the other hand, if someone don't have enough bad karma to get killed, he/she will escape no matter what. <S> It just needs the right condition to be affected by (present and past) karma . <A> Kamma does not operate on it's own. <S> It operates within other five Niyamas.(Bija, <S> Dhamma, kamma,Citta and Uthu)Perhaps other kamma may come under Bija (as Chris W suggest) and Dhamma Niyamas. <A> No, not really (either in regard of kamma, action, nor in regard of vipaka, results of ones action, as they are sure to ripe according to ones actions). <S> One could just provide with offering certain circumstances, that ones past or present kamma could ripe or not. <S> Of which one has certain free choice to do or not as well. <S> While some one could give, offer something, it's at least up to the other individual if taking, able to take, see..., or not. <S> "Beings are heirs of their actions..." <S> disciple of the Buddha would recitate every day, following his teachings. <S> Doing what ever, if you like to be angry or stubborn, it is just you how is able to change that. <S> No one else could make you happy. <S> Nobody can make decision for someone else. <S> While suffering or happiness is ultimatly a matter of touch (of either knowing or not-knowing) <S> it's nevertheless importand to develop gratitude toward giver of liberating things, since inclination and nurishing association with good people would increase the chance to be offered the path to the highest liberation, a "a luck" seldom to meet, a Sublime Buddha and rest of his heritage, carried and offered by his good disciples. <S> Whether this answer might touch you physical, might touch you at proper time, when proper attention is up, that lies within your sphere and is ground to rejoice with your merits if having been able to take, wishing to get touched by such again and again. <S> And if looking for certain offerings by answeres, it's because of Upanissaya that one tends to associate which the wrong again and again. <S> [Note: <S> this is not given for trade, exchange, stackes, Buddh-ism or other wordly gains, but simply a matter of compassion for those having Nissaya]
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No one could change their inclination to act.
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What are benefits of being bald? Monks are bald because as I read somewhere that when person is bald he looks unattractive and so no one else attract towards it. So what are other benefits to being bald either for monks or layman? <Q> It helps to identify you socially as a monk (as does the uniform clothing), so that people know when they see you, "that person can be identified as a monk". <S> At the same time it helps to alter, remove or hide your personal identity, e.g. as a person with an individual appearance such as hair color and hair style. <S> I suppose another practical benefit is that it's also clean and cool (an opposite extreme, for some non-Buddhist sramanas, was to not touch or cut their hair at all, so that it became long and matted). <S> So far as I know <S> the practice pre-dates <S> Buddhism: MN 26 says , <S> So, at a later time, while still young, a black-haired young man endowed with the blessings of youth in the first stage of life — and while my parents, unwilling, were crying with tears streaming down their faces — I shaved off my hair & beard, put on the ochre robe and went forth from the home life into homelessness. <A> -For monks, having to be bald helps weed out those who are too committed to sensual desire and are not ready to be a monastic. <S> -Having no hair is one less thing to cling to. <S> -Being bald means less parasites and less potential harm to the parasites. <S> -Being bald can help one identity with Buddhism and other Buddhists or truth seekers. <A> That's pretty much it right there. <S> How hair is styled, its fullness, color, length, and anything else about it, can cause vanity, envy, and attachment. <S> It's the reason that the haircare industry is estimated to exceed 85 billion this year: https://www.statista.com/statistics/254608/global-hair-care-market-size/ <S> From a personal note, it's also very easy to take care of. <S> Just make sure you put sunscreen up there if you spend any time outdoors. <S> ;)
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-No hair is easier to handle and clean.
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What does the term 'Sammasambuddha' mean? Buddhists, from children to monks, chant the following homage to the Buddha: Namo tassa bhagavato arahato samma sambuddhassa Namo tassa bhagavato arahato samma sambuddhassa Namo tassa bhagavato arahato samma sambuddhassa What does the term ' sammasambuddhasa ' mean? <Q> We pay homage to the Buddha by saying ”Namo tassa bhagavato arahato sammāsambuddhassa” three times. <S> “Homage to the fully Enlightened One who found the truth about the existence and became free of all defilements!” <S> “Veneration to Him, the Most Exalted, the Purified, the Supremely Enlightened Buddha (the Rightly Self-awakened One.)” <S> Here the term <S> Sammâ-sambuddho means that Buddha understood the Four Noble Truths without anyone’s help. <S> Buddha is really the one and only Teacher who first taught the Four Noble Truths. <S> These Truths explain the realities of life. <S> Buddha understood the realities of life, without anyone’s help. <S> By knowing this, we can establish an unshakeable confidence based on this quality. <S> There can be only one Samma Sambuddha, in the entire universe, at any given period. <S> During most aeons (Kalpa), there are no Samma Sambuddhas. <S> Hence they are very rare. <S> A Samma Sambuddha is called ‘Asama Sama’, i.e. incomparable with any other being but can be compared only to other Samma Sambuddhas who had lived in the distant past. <S> Hence it is not feasible for all to aspire to be a Buddha. <S> This is the more deeper meaning of the Namaskaraya, “Namo tassa bhagavato arahato samma sambuddhassa”. <S> Once Buddha said, “Attä hi attano nätho, kö hi näthö paro siyä”, meaning, ”One indeed is one’s own refuge; how can others be a refuge to one?”. <S> Each one has one’s own mind. <S> And that is what is needed to be purified in order to attain a peaceful life now, a better life in the next, or even Nibbana. <S> But it all starts with going for refuge in the Buddha Dhamma & the Sangha. <S> When we say the Namaskaraya with understanding and resolve, we develop citta pasada or calmness and joy of mind. <A> There are two types of Buddhas, depending upon their abilities, one is Samma Sambuddha and other is named as Prakket Buddha, according to Buddhism.. <S> To become a Buddha by doing his own sadhana without help of any Guru or spiritual master is very rare phenomenon and that is achieved by both Buddhas, But what distinguish them is that after enlightment only Samma Sambuddha has ability to teach the dhamma to world. <S> This ability is not found in some Buddhas are called Prakket Buddha. <S> Both are reverential, honorable. <S> Prakket Buddha doesn't mix with world much, always live in forests, hills. <S> But Samma Sambuddha goes village to village, city to city to teach Dhamma to the people of all walks of life . <S> He is Guru of Devtas world and human word. <S> He leads the Devas and humans towards Nirvana. <A> Refer to Sammāsambuddha Sutta https://suttacentral.net/sn22.58/en/bodhi <S> “The Tathagata, bhikkhus, the Arahant, the Perfectly Enlightened One, is the originator of the path unarisen before, the producer of the path unproduced before, the declarer of the path undeclared before. <S> He is the knower of the path, the discoverer of the path, the one skilled in the path. <S> And his disciples now dwell following that path and <S> become possessed of it afterwards. <A> What I have been understood is that Buddha is sammasm Buddha when he decided to distributes the knowledge of Dhamma to the general public <S> and it's Gautam Buddha alone who is sammasm Buddha. <S> No other Buddha became sammasm Buddha as they kept knowledge of Dhamma upto themselves. <S> Hi
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The Buddha himself said that the best way to pay homage to him is to learn Dhamma and to follow the Path. The widely practiced translations of it take the following forms: “Homage to the Blessed One, the Worthy (Exalted) One, the supremely (fully) Enlightened One!”
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The Conditions of Lying in Fiction I'm a writer, and I tend to write parts of factual information, such as insights or impressions, mixed with other fictional aspects. Therefore, I am worried about what constitutes a lie, and what isn't. My intention is never to deceive, but I feel others may gather things in my writings that I didn't mean, or that are untrue. They could easily conclude stuff which isn't factual through them. What are your thoughts? Thanks. Edit: I make many claims in my writings, grandiose or vast claims, which I cannot be truly certain of. Yet, I don't mean them to be taken literally. I'm unsure what is considering lying, or pride, or boasting: is fiction really a realm wherein these things are considered, or is fiction free of judgment? Thanks. <Q> As long as you do not make claim of function being non fiction then you are OK. <S> i) <S> The statement must be untrue. <S> ii) <S> There must be an intention to deceive. <S> iii) <S> An effort must be made to deceive. <S> iv) <S> The other person must know the meaning of what is expressed. <S> Souce: <S> FIVE PRECEPTS (PACASILA) at https://www.urbandharma.org <S> In writing non fiction, you would not be having the second condition as you would know and also making know this is fiction. <A> It's good that Eggman feels that such might be not good for one self and for others <S> and it's always good to follow ones conscious and rejoice in ones sacrify less would do. <S> Precepts are simple and straight and not telling the truth rather suggesting lies, how could one feel comfortable a long time. <S> To speak very straight forward: especially when written in words and people might fall into the pitfall. <S> Think when years later one might come to the insight "it's not good, it could cause others harm, it was not good that I used such to just earn this or that", how difficult to cover them all so that nobody would fall into. <S> Sometimes, and that is the reason why not often talked about, certain truth in regard of livelihood can make one troubled but also released if having found certain doubts by oneself. <S> In this regard this Sutta about an actor in doubt might be useful, since it is not so far away in kind and way of livelihood: <S> Talaputa Sutta: <S> To Talaputa the Actor (Note: This is a gift of Dhamma and not meant for commercial purposes or other wordily gains) <A> The fourth precept on musavada (lying) in Buddha Dhamma includes all abuses done my speech, including harsh speech, slandering, and gossip which will harm oneself and others. <S> Thus the fourth precept encompasses all four akusala kamma done with speech. <S> The Buddha said, “cetana ham Bhikkave kamman vadami“. <S> Thus, what determines the type of kamma is the cetana. <S> Cetana is translated sometimes as “intention” and other times as “volition”. <S> “Intention” is one of the dasa akusala in the case of an akusala kamma. <S> Intentions vary. <S> For example, one may lie about something because of greed (lobha); another person may tell the same lie because of hate (dosa); the consequences are worse for the latter. <S> The greatest negative consequences that one will reap when writing on Dhamma is when one “explains not-Dhamma as ‘Dhamma’ … <S> Dhamma as ‘not-Dhamma’ … not-Vinaya as ‘Vinaya’ … <S> Vinaya as ‘not-Vinaya’ … <S> Buddha has described in Sangha Bedha Sutta (AN 10.1.4.7 – in the sixth book) that this is what is meant by Sangha Bedha – an Anantariya kamma that is one of the five heinous deeds which certainly bear results after death (as one is misleading another in this dhamma path).
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For something to be a lie the following conditions must be fulfilled.
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