Any tips on creating a stay at home retreat?

First purify your conduct by keeping to the 8 precepts

5.00 AM: Waking up

5.00 to 5.15 AM: Personal Grooming Mindfully

5.15 to 5.30 AM: Take refuge in the Triple Gem and take the 8 precepts

5.30 to 6.00 AM: Sitting Meditation

6.00 to 6.30 AM: Walking Meditation

6.30 to 7.00 AM: Sitting Meditation

7.00 to 7.30 AM: Walking Meditation

7.30 to 8.00 AM: Sitting Meditation

8.00 to 8.30 AM: Have breakfast mindfully. Do not get involved in worldly chatter.

8.30 to 9.00 AM: Walking Meditation

9.00 AM to 1.00 PM: Sitting & Walking meditation(30 minute sessions)

1.00 PM to 1.30 PM: Have lunch mindfully. Do not get involved in worldly chatter.

1.30 PM to 2.00 PM: Walking Meditation

2.00 PM to 3.00 PM: Sitting & Walking Meditation(30 minute sessions)

3.00 PM to 4.00 PM: Lying meditation until you fall asleep

4.00 PM to 6.30 PM: Sitting & Walking Meditation(30 minute sessions)

6.30 PM to 7.00 PM: Exercise Mindfully

7.00 PM to 7.30 PM: Shower Mindfully

7.30 PM to 8.00 PM: Sitting Meditation

8.00 PM to 8.30 PM: Have dinner mindfully. Do not get involved in worldly chatter.

8.30 PM to 9.00 PM: Walking meditation

9.00 PM to 9.30 PM: Sitting Meditation

9.30 PM to 9.45 PM: Walking Meditation

9.45 PM to 10.00 PM: Personal Grooming Mindfully

10.00 PM: Lying meditation until you fall asleep

Here is a guide book on how to do sitting and walking meditation: http://www.sirimangalo.org/text/how-to-meditate/


In order to understand metta, one first has to understand "ill-will" (vyāpāda), origination of ill-will, and cessation of ill-will.

In order to understand origination and cessation of ill-will, one needs to understand Dependent Co-Arising.

Our image of the world and our image of ourselves are mirror reflections of each other. The two sides are reflections of each other because each side co-evolves by contrasting its identity with the other side.

Because of this, "ill-will" (=negativity) towards an aspect of the world we see as wrong and frustrating is always connected with attachment to some sort of idea of "good" we identify with. In simple words, "in this regard, they are bad and I'm good" or "they are wrong and I'm right". Similarly, "ill-will" towards oneself always comes with some sort of comparison: "in this regard, they are good and I'm bad" or craving: "they achieved this and I did not".

In practice, almost every person usually has a mix of many such points, some of which are
 (self)[+]<===>[-](world) and some are (self)[-]<===>[+](world). As our attention switches between these different points during the day, our sense of self and the world may flip many times between positive and negative. One moment you think you're messed up and the world is fine, and the other moment you feel the world is messed up and you're fine. Or, if you are very attentive, you can even notice two opposite points in your mind at the same time, making the lives of others pitiful and enviable at the same time, and making your self be an unrecognized genius and a complete loser at the same time. I'm exaggerating to make a point, but you get the idea. If you judge others, you judge yourself. If you judge yourself - you judge others. These judgements are relative to each other, therefore are always connected.

To boil all this down to a simple rule, if you hate the world you hate yourself. If you hate yourself you hate the world. The good news is, because the two sides are connected, healing one will always heal the other. So, if you learn to accept yourself, you'll learn to accept the world. If you learn to love the world, you will learn to love yourself.

And this, my friend, is the whole idea of Metta!

As my teacher explained, cultivation of Metta starts by cultivating acceptance of oneself with all your imperfections. Once you learn to not judge yourself, once you learn to "love" (accept) yourself unconditionally and to be your true self in front of the others without fear of judgement, just as you are -- then you will notice an immediate relief in your relationships with the world and with other people. Then, the next step, learning to "love" (accept) others without judgement will come easily and naturally. But you can also approach it from the other side: if you learn to accept others without judgement, you will eventually learn to accept yourself and be free.

Freedom is only possible when we are free from fear, including the fear of judgement, constraining our spontaneous expression of our inner goodness.

By now you should get a pretty clear idea that Metta is not "Wishing others to be happy". Metta (or Maitri in Sanskrit) is unconditional acceptance of someone just as they are, without judgement or hostility.

When you have metta towards someone imperfect (including yourself, or even towards the entire society), you don't pretend that they are perfect. Instead, you accept them with all their problems and wounds, like you would accept your own children. When you have metta towards someone difficult, you don't see them as inherently "bad" - but you do appreciate that some of their past karma, or karma of their family or social group, might have created causes for aggression and hostility, or lack of education, or bad taste for simple pleasures, or a confused system of values and ideals - so you do see everything as is, with all the causes and results of the causes and how these results limit the future possibilities, but you no longer impute an inherent qualitative characteristic to it.

(This idea of not judging, and not reifying your judgements as if they were inherent characteristics of other people, eventually builds up to realization of Emptiness, the insight into how our mind constructs its experience.)

The end goal of Metta is a state when you fully accept yourself and the world, so you feel "like a fish in the water". Meaning, when you are without judgement, you can be friendly and spontaneous without being on the defense. It's almost like the boundary between yourself and the world disappears. In a way you feel like a child, completely comfortable in your own realm.

With Metta, you don't need to try hard to look perfect, educated, strong, consistent etc. - because you accept yourself as you are and you're not afraid of judgement of others (because that judgement used to be your own projection to begin with). Similarly, your experience of the world is no longer negative - because the attachments that held your attention fixed on the judgements that colored the world in the negative colors - are gone too. You are perfect and the world is perfect, with all their imperfections, just as they are. This is Metta as it is understood in my tradition (the Maitreya tradition).


Suttas which explain how to deal with unwholesome habits

Although the Noble Eight-fold Path is the all-encompassing way, one often wants specific advice on "defilements". For example, searching SuttaCentral, we have AN6.58 Defilements describing six factors of dealing with defilements.

  Mendicants, a mendicant with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is a supreme field of merit for the world

The question you've asked is actually quite broad. In fact ALL the suttas answer your question. For example, simply consider that identity view is an unwholesome habit. In this case, one would consult MN8 Self-Effacement. As individuals, we each have our own set of unwholesome habits and it would be best to conduct such a search on a Buddhist Sutta site such as SuttaCentral.net according to your own needs.

Inevitably, one realizes that relishing is the root of suffering (MN1). Sometimes that is enough to let go and deal. Sometimes we need other suttas for more leverage.


Other than Nirvana , what else is not changing?

This answer is in the context of the Tibetan Gelug School and is taught in modern Buddhist Monasteries of this tradition.

Uncompounded space (as opposed to the usual idea of space) is a permanent phenomenon. This is the standard example of an existing thing that is permanent. Like emptiness, uncompounded space is taught to be a non-affirming negation. So what is uncompounded space? First, we have to understand what compounded space is...

Compounded space is the vacuum between material things. Take two material objects (made of matter) that are spacelike separated. This means not only do they not occupy the same space, but that they have a vacuity between them. Imagine they are placed in the void of deep space with a meter of distance between them. In this meter of distance between them, there is no air, there are no molecules, no matter. This is what is meant by compounded space.

Uncompounded space is the complete absence of obstructive contact. Those two things we imagined above are spacelike separated and sitting in a void. They have no contact with anything. They have a complete absence of obstructive contact. They are sitting, if you like, in uncompounded space.

This is thought of as a permanent phenomenon and not dependent on causes and conditions. How can it be said to be independent of causes and conditions? Unlike compounded space, it does not rely upon matter. Whether there is something sitting in uncompounded space or not, the mere absence of obstructive contact remains. It is unproduced.

Objection! Doesn't this mean that uncompounded space contains a self? Doesn't it mean that it is inherently existent?

Answer... No, because it is a mere non-affirming negation. It is the mere lack of obstruction. No matter how hard you look "inside" of uncompounded space you will find nothing. There is no inherently existent self in uncompounded space that can be found. This is what is meant by a non-affirming negation. There is nothing left whatsoever to be reified.

Objection! But isn't uncompounded space an independent phenomena?

Answer... No, it is dependent upon name and designation. It is empty of inherent existence just like all phenomena.


A person being enlightened by a non-enlightened

One story I remember is from Questions of King Milinda, where Nagasena himself not yet a stream-enterer, preached Abhidharma to a lay lady - as a result of which both the lady and Nagasena have achieved the stream-entry:

  Now a certain woman, a distinguished follower of the faith, had for thirty years and more administered to the wants of the venerable
  Assagutta. And at the end of that rainy season she came one day to him, and asked whether there was any other brother staying with him. And
  when she was told that there was one, named Nagasena, she invited the Elder, and Nagasena, with him, to take their midday meal the next day at
  her house. And the Elder signified, by silence, his consent. The next forenoon the Elder robed himself, and taking his bowl in his hand, went
  down, accompanied by Nagasena as his attendant, to the dwelling-place of that disciple, and there they sat down on the seats prepared for them. And she gave to both of them food, hard and soft, as much as they required, waiting upon them with her own hands. When Assagutta had finished his meal, and the hand was withdrawn from the bowl, he said to Nagasena: 'Do thou, Nagasena, give the thanks to this distinguished lady.' And, so saying, he rose from his seat, and
  went away.

  And the lady said to Nagasena: 'I am old, friend Nagasena. Let the thanksgiving be from the deeper things of the faith.'

  And Nagasena, in pronouncing the thanksgiving discourse, dwelt on the profounder side of the Abhidhamma, not on matters of mere ordinary morality, but on those relating to Arahatship. And as the lady sat there listening, there arose in her heart the Insight into the Truth, clear and stainless, which perceives that "whatsoever has beginning, that has the inherent quality of passing away". And Nagasena also, when he had concluded that thanksgiving discourse, felt the force of the truths he himself had preached, and he too arrived at insight he too entered, as he sat there, upon the stream.

  Then the venerable Assagutta, as he was sitting in his arbour, was aware that they both had attained to insight, and he exclaimed: 'Well done!
  well done, Nagasena! by one arrow shot you have hit two noble quarries!' And at the same time thousands of the gods shouted their approval.

An alternative translation of the same paragraph:

  And venerable Nagasena pronounced for her a sermon on the Abhidharma, about things deep in their meaning, transcendent, dealing with emptiness, [in accordance with the law of dependent co-arising. That is to say: When this exists, that exists; when this arises, that arises.] And right there and then, even before the lay lady could raise from her seat, there arose in her the dust-free, crystal-clear Vision of Dharma: "Whatever is conditional can be controlled". And venerable Nagasena himself, as he was gratifying the lay lady with his sermon, reflected upon the Dharma he was expounding and had himself attained the insight; and even before he could raise from his seat, he had attained the fruit of stream-entry.


What did the Buddha mean by "the stage beyond study" in the Shurangama Sutta?

Probably the word ASekkha. From Ven. Buddhadatta's Pali-English dictionary:

  asekkha : one who does not require any further training. (m.) an Arahant.


I have personally never studied 'cetasikas' but have studied Paticcasamuppada in detail.

Paticcasamuppada explains the 12 conditions (paccaya) rather than causes (hetu) that condition the origination or generation of psychological suffering (sorrow, lamentation, pain, grief & despair).

Therefore, it is important to distinguish between 'generic vedana' arising at contact (such as vedana experienced by a fully enlightened arahant that has attained Nibbana) and 'ignorant vedana' arising in paticcasamuppada, which occurs due to ignorance.

Since 'contact' is a 'cetasika' (per Wikipedia), all vedana is a response to the citasika of contact.

However, in paticcasamuppada, every one of the 12 conditions (and their sub-constituents, which total at least 54) arise due to the cetasika of ignorance/wrong-view/delusion, as described in the quote below:

  To an uninstructed, run-of-the-mill person, touched by feeling that which is felt born of contact with ignorance, craving arises. That fabrication of 'self'
  is born of that. And that fabrication is inconstant, fabricated,
  dependently co-arisen. That craving... That feeling... That contact...
  That ignorance is inconstant, fabricated, dependently co-arisen.

  Parileyyaka Sutta


Were all of the historical Buddhas born on today's planet earth?

These are things we can only speculate. There later works which might have covered these topics though, but cannot vouch for how accurate they are.

Best cause of action by a Buddhist is to practice the Dhamma to gain realisation and wisdom. Who know, perhaps you might get some insight into this also. (Don't make it your goal to find these type of answers, but practice to awaken wisdom.)

Also the Buddha did not encourage to ponder on unproductive question through I am curious my self.

In my opinion. I don't think it is this planet. Last 4 buddhas were in the current world cycle but it is hard to believe it is this planet, but having said this, the social environment would have been similar to Indian during the times of the current Buddha, where there was much activity in search for the truth. (Also a Buddha to be looks if it is conducive time and county before he is born.)


Are there NDE known where Buddha is met?

Not that I know of. I know some people encounter Lord Yama in their NDE but not Buddha. Maybe because Buddha has attained parinibbana.


From which text is the quote by Buddha “My practice is the nonpractice, the attainment of nonattainment” taken?

Here it says, its from the Sutra of 42 Chapters.


I'm not sure.

In Theravada there are "precepts" (for laypeople) and "monastic rules" (for monks) but I'm not sure they're called "vows".
In this description of Theravada ordination (also here), the precepts are phrased as "I undertake to" which could be called a "vow", for example,

Panatipata veramani sikkhapadam samadiyami
(I undertake to abstain from harming or taking life).

So far as I have read, one requests ordination and the rules are recited. This might be described (in English) as "taking monastic vows", and a vow (to obey the rules) might be implicit in the ordination, but I don't see such a "vow" being spoken explicitly.

The term "vow" seems to be used more in Mahayana, for example:

Monastic vows (quoting from Ordination in the Tibetan Buddhist Tradition),

His Holiness the Dalai Lama feels that it is important to know that nuns and monks ordained in the Tibetan tradition follow the vows set forth in the Mulasarvastivadin school of monastic codes. The gelong/gelongma (bhikshu/bhikshuni--the fully ordained monk/nun) level are recorded in the Mulasarvastivadin school's Individual Liberation Sutras. Interspersed throughout their Tibetan translation is an easy to remember set of chantable verses summarising the gelong or gelongma vows. These versified mnemonics are known as the "Interleaved Summaries of the Vinaya Discours".

Vajrayana vows (quoting from Samaya),

The samaya (Tibetan: དམ་ཚིག, Wylie: dam tshig, Japanese and Chinese: 三昧耶戒, sanmaya-kai, Sānmóyéjiè), is a set of vows or precepts given to initiates of an esoteric Vajrayana Buddhist order as part of the abhiṣeka (empowerment or initiation) ceremony that creates a bond between the guru and disciple.

The Bodhisattva vow,

The Bodhisattva vow is the vow taken by Mahayana Buddhists to attain complete enlightenment for the sake of all sentient beings. One who has taken the vow is nominally known as a Bodhisattva. Whereas the Prātimokṣa vows cease at death, the Bodhisattva vow extends into future lives.


Best meditation techniques (mindfulness,vipassana,yoga,zazen,TM,etc) to beat behavioral addictions (food,sex,porn,gambling,internet,videogames,etc)?

OP: For a layman who wants to overcome behavioral addictions, ...
  which meditation techniques are the most recommendable?

Please see this answer about a video talk by Yuttadhammo Bhikkhu on addiction to pornography and addiction in general. That answer also states:

  The other technique he proposes is to watch your mind for triggers and
  observe how lust arises in the mind and recognize it (basically
  insight meditation). You can find more info on this in his chapter
  entitled "Daily Life" of his booklet "How To Meditate".

I believe this technique can be applied to most, if not all, addictions.

  OP: Additionally, given the fact that an average layman cannot afford going full-time monk, what would be a recommendable frequency
  (in terms of minutes/hours per day) to see palpable results in a
  reasonable time?

Please see this question for good answers.

  OP: Is a single meditation technique enough to overcome behavioral addictions? Or would it better to practice multiple meditation
  techniques at the same time? Or maybe different meditation techniques
  for different situations?

One way suggested by Yuttadhammo Bhikkhu to overcome sexual addiction is to mentally take apart and analyze the parts of the body (the so-called contemplation on unattractiveness or asubha). You can find some info in this question and this question. But also see this answer - this type of contemplation should be replaced with the mindfulness of breathing if it triggers negative thoughts of suicide.

The other technique he proposes is to watch your mind for triggers and observe how lust arises in the mind and recognize it (basically insight meditation). You can find more info on this in his chapter entitled "Daily Life" of his booklet "How To Meditate".

So, here you have two techniques for sexual addition.

Regarding food addiction, you can try the insight method above, or the gradual food reduction method in this answer.

  OP: Is meditation as a whole enough, or would one need to complement it with other non-meditative practices or measures?

The practice of the five precepts and virtue (sila) with heedfulness (appamada) is recommended. In addition, eating, sleeping, consuming entertainment and socializing should be done in moderation.

You can find this in the "Daily Life" chapter of Yuttadhammo Bhikkhu's booklet "How to Meditate":

  Meditation is meant to cultivate clarity and understanding, free from
  addiction, aversion, and delusion, and therefore free from suffering.
  Since certain bodily and verbal acts are intrinsically tied to
  negative qualities of mind, they are considered ‘contraindicative’ to
  the meditation practice; they have an effect opposite to what is
  desired, cultivating defilement instead of purity. Meditators who
  insist on engaging in such behaviour will face great difficulty in
  their practice, developing habits that are detrimental to both
  meditation practice and personal well-being. To ensure the mind is
  perfectly clear and capable of understanding reality, certain
  behaviours must be taken out of one’s “diet”, so to speak.

  First, there are five kinds of action from which one must refrain
  completely, as they are inherently unwholesome:

  One must refrain from killing living beings. In order to cultivate one’s own well-being, one must be dedicated to well-being as a
  principle, refraining from killing any living being, even ants,
  mosquitoes and other living beings.
  One must refrain from theft. In order to find peace of mind, we must grant it to others as well; stealing is a denial of this basic
  right to security. Further, if we wish to be free from addiction, we
  must be able to control our desires to the extent of respecting the
  possessions of others.
  One must abstain from committing adultery or sexual misconduct. Romantic relationships that are emotionally or spiritually damaging to
  others, due to existing commitments of the parties involved, are a
  cause for stress and suffering and based on perversion of the mind.
  One must refrain from telling lies. If one wishes to find truth, one must avoid falsehood; intentionally leading others away from the
  truth is harmful both to oneself and others and incompatible with the
  goals of meditation.
  One must refrain from taking drugs or alcohol. Any substance that intoxicates the mind is obviously contraindicative to meditation
  practice, as it is the antithesis of a natural, clear state of being.

  Complete abstention from these activities is necessary if one wishes
  for meditation practice to be successful, due to their inherently
  unwholesome nature and the invariably negative effect they have on the
  mind.

  Further, there are certain activities that must be moderated or they
  will interfere with meditation practice. These are activities that are
  not necessarily unwholesome in and of themselves but will nonetheless
  inhibit clarity of mind and lessen the benefit of the meditation
  practice when undertaken in excess.

  One such activity is eating; if one wishes to truly progress in the
  meditation practice, one must be careful not to eat too much or too
  little. If one is constantly obsessed with food, it can be a great
  hindrance to progress in meditation since not only does it cloud the
  mind, over-eating leads to drowsiness, both in the body and mind. One
  should eat to stay alive rather than stay alive simply to eat. During
  intensive meditation courses, meditators eat one main meal per day and
  suffer no negative physical consequences as a result; whereas the
  positive effects of such moderation are clarity of mind and freedom
  from obsession over food.

  Another activity that interferes with meditation practice is
  entertainment – watching movies, listening to music, and so on. These
  occupations are not inherently unwholesome but can easily create
  states of addiction when undertaken in excess.

  Addiction is a form of insobriety in a sense, since it involves
  chemical processes in the brain that inhibit clear thought and clarity
  of mind. Since the pleasure that comes from entertainment is momentary
  and unsatisfying while the addiction and obsession carry over into
  one’s life, a serious meditator should determine to make the best use
  of their short time in this life by cultivating peace and contentment,
  rather than wasting it on meaningless activities that don’t lead to
  long term happiness and peace. If one wishes to find true happiness,
  one must therefore moderate one’s engagement in entertainment.
  Socializing on the Internet and similar activities should be
  undertaken in moderation as well.

  The third activity one must moderate is that of sleeping. Sleeping is
  an addiction that is often overlooked; most people don’t realize how
  attached they are to sleep as a means of escape from reality. Still
  others become insomniac, obsessed with the thought that they are not
  getting “enough” sleep, leading to increased stress levels and further
  difficulty in falling asleep.

  Through the meditation practice, one will find that one needs less
  sleep than before since one’s mind will become calmer. Insomnia is not
  a problem for meditators since they are able to meditate even in the
  lying position and keep their minds free from stress. People who have
  difficulty falling asleep should train themselves to watch the stomach
  rise and fall, noting “rising”, “falling”, all night if necessary.
  Even if they are not able to fall asleep (which is unlikely, given the
  calm state of mind while meditating) they will find themselves as
  rested as if they had slept soundly through the night.

  Finally, it is worth mentioning that to truly gain results in the
  meditation practice, a meditator should set aside at least a period of
  time to remain entirely celibate, not just avoiding immoral sexual
  activity, since all sexual activity is invariably intoxicating and
  will be a hindrance towards attainment of mental clarity and peace.


Can someone give references of the four stages of enlightenment in the four major Nikayas?

It appears in many sutta of many nikāya.
The Example
Sutta Pitaka Vol 1 : Sutta. Tī. Sī Mahālisuttaṃ:

‘And what, Sir, may those other things be?’
‘In the first place, Mahāli, a brother by the complete destruction of the Three Bonds (the Delusions of self, Doubt, and Trust in the efficacy of good works and ceremonies) becomes a converted man, one who cannot be reborn in any state of woe, and is assured of attaining to the Insight (of the stages higher still). That, Mahāli, is a condition, higher and sweeter, for the sake of which the brethren lead the religious life under me.
‘And then further, Mahāli, a brother by the complete destruction of those Three Bonds, and by reducing to a minimum lust, ill-will, and dullness, becomes a Once-returner, one who on his first return to this world shall make an end of pain. That, Mahāli, is a condition higher still and sweeter, for the sake of which the brethren lead the religious life under me.
‘And then further, Mahāli, a brother by the complete destruction of the Five Bonds that bind people to this world becomes an inheritor of the highest heavens, there to pass away, thence never to return. That, Mahāli, is a condition higher still and sweeter, for the sake of which the brethren lead the religious life under me.
‘And then further. Mahāli, when a brother by the destruction of the Deadly Floods (or Intoxications—Lusts, Becomings, Delusion, and Ignorance) has, by himself, known and realised and continues to abide here, in this visible world, in that emancipation of mind, that emancipation of heart, which is Arahatship—that, Mahāli, is a condition higher still and sweeter still, for the sake of which the brethren lead the religious life under me.

Another, in Sutta Pitaka Vol 2 : Sutta. Tī. Ma. Mahāparinibbānasuttaṃ:

“Ānanda, the monk Sāḷha, with the ending of effluents, dwelt in the effluent-free awareness-release and discernment-release, having directly known and realized them for himself right in the here-and-now. The nun Nandā, with the ending of the five lower fetters,16 has spontaneously arisen (in the Pure Abodes,) there to be totally unbound, destined never again to return from that world. Sudatta the male lay-follower, with the ending of [the first] three fetters, and with the attenuation of passion, aversion, & delusion, is a once-returner, who—on returning only once more to this world—will put an end to stress. Sujātā the female lay-follower, with the ending of [the first] three fetters, is a stream-winner, never again destined for states of destitution, certain, headed for self-awakening. Kakudha the male lay-follower… Kāraḷimbha… Nikaṭa… Kaṭissaha… Tuṭṭha… Santuṭṭha… Bhaṭa… Subhaṭa the male lay-follower, with the ending of the five lower fetters, have spontaneously arisen (in the Pure Abodes,) there to be totally unbound, destined never again to return from that world.
“Ānanda, more than 50 lay-followers who have died in Nādikā, with the ending of the five lower fetters, have spontaneously arisen (in the Pure Abodes,) there to be totally unbound, destined never again to return from that world. 96 lay-followers who have died in Nādikā, with the ending of [the first] three fetters, and with the attenuation of passion, aversion, & delusion, are once-returners, who—on returning only once more to this world—will put an end to stress. 510 lay-followers who have died in Nādikā, with the ending of [the first] three fetters, are stream-winners, never again destined for states of destitution, certain, headed for self-awakening.

The link, that I gave you, are included pāli version. You can take the keywords from that pāli to search more information.


Do ascetic practices create samvega? If so, how?

Anyone can arise into samvega, spontaneously. In the West, it is discouraged as a non normative realization which leads to cognitive dissonance. But at any moment, ascetic practice or not, one can stumble into samvega, given fortunate causes and conditions.

In its most simple form, samvega is the thing which causes us to start practicing. To try to find a way out.

This talk may be of help: Samvega and the Flailing Fish

  Ajahn Thanissaro defines samvega as “the oppressive sense of shock, dismay, and alienation that come with realizing the futility and meaninglessness of life as it's normally lived...and an anxious sense of urgency in trying to find a way out of the meaningless cycle.”


It is ‘breaking up,’ bhikshu, therefore it is called ‘world’.”

(Lujjati) Loka Sutta


What are the languages associated with each Buddhist school?

Question: For each school of buddhism, what would be the best languages to learn in order to be able to study the bulk of the canon associated to that school in its original and why?

Learning Buddhism is like learning Judo. While it might help to know the meaning of some Japanese terms like Ne-waza, Tachi-waza, Nage-waza, etc. In no way it's a mandatory prerequisite for one to become a Judo master. One'll do just fine to know how to practice Ground techniques, Standing techniques, and Throws techniques. If language was the prerequisite then only Japanese fighters could win Judo tournaments (actually, a lot of them do, but not because they're Japanese, but because they really train their butts off). Similarly for Buddhism, it might help with some Sanskrit or Pali, but ultimately what really separates the noble disciple from the run-of-the-mill simply comes down to the level of dedication of one's time and effort into the cultivation of the Path. No shortcut, no secret obscure language, just pure sweat and tears (maybe no tears... :-) )


I quote from "Chapter Six: Daily Life" of Yuttadhammo Bhikkhu's online book "How to Meditate":

  Once one has put aside activities that interfere with clarity of mind,
  one can begin to incorporate meditative awareness into ordinary life.
  There are two ways in which one can meditate on ordinary experience,
  and they should be practiced together, as follows.

  The first method is to focus one’s attention on the body, since it is
  the most clearly evident aspect of experience. As in formal
  meditation, the body is always available for observation, and thus
  serves as a convenient means of creating clear awareness of reality in
  daily life. Since the body is generally in one of four postures –
  walking, standing, sitting, or lying down, one can simply become aware
  of one’s posture as a meditation object to bring about clarity of
  mind.

  When walking, for example, one can note either “walking, walking,
  walking, walking” or “left, right, left, right” as one moves each
  foot. When standing still, one can focus on the standing position and
  note “standing, standing”; when sitting, “sitting, sitting” and when
  lying down, “lying, lying”. In this way, one can develop clarity of
  mind at any time even when not practicing formal meditation.

  Further, one can apply the same technique to any small movement of the
  body – for instance when bending or stretching the limbs, one can note
  “bending” or “stretching”. When moving the limbs, “moving”. When
  turning, “turning”, and so on. 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.

  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. This is
  the first method by which one can and should incorporate the
  meditation practice directly into ordinary life.

  The second method is the acknowledgement of the senses – seeing,
  hearing, smelling, tasting and feeling. Ordinary sensory experience
  tends to give rise to either liking or disliking; it therefore becomes
  a cause for addiction or aversion and ultimately suffering when it is
  not in line with one’s partialities. In order to keep the mind clear
  and impartial, one should always try to create clear awareness at the
  moment of sensory experience, rather than allowing the mind to judge
  the experience according to its habitual tendencies. When seeing,
  therefore, one should know it simply as seeing, reminding oneself
  “seeing, seeing”.

  When hearing a sound, one should likewise note “hearing, hearing”.
  When smelling pleasant or unpleasant odours, “smelling, smelling”.
  When tasting food or drink, instead of becoming addicted to or
  repulsed by the taste, one should note “tasting, tasting”. When
  feelings arise in the body, hot or cold, hard or soft, and so on, one
  should note “feeling, feeling” or “hot”, “cold”, and so on.

  Practicing in this way, one will be able to receive the full spectrum
  of experience without compartmentalizing reality into categories of
  “good”, “bad”, “me”, “mine”, “us”, “them”, and so on. As a result,
  true peace, happiness and freedom from suffering is possible at all
  times, in all situations. Once one understands the true nature of
  reality, the mind will cease to react to the objects of the sense as
  other than what they truly are and be free from all addiction and
  aversion, just as a flying bird is free from any need for a perch on
  which to cling.

  This then is a basic guide to practice meditation in daily life,
  incorporating the meditation practice directly into one’s life even
  when not formally meditating. Beyond these two methods, one can also
  apply any of the objects discussed in the first chapter – pain,
  thoughts, or the emotions. The techniques discussed in this chapter
  should be thought of as an additional means of making the meditation
  practice a continuous experience whereby one is learning about oneself
  and about reality at all times.


What is the difference between the progress of low and high intensive meditators?

I guess the short answer is that in general the more intensive meditation practice you do the more familiar you will become with the jhanas and the more insight you will experience. Larry Rosenberg in Breath by Breath does say that retreats are needed to experience certain levels of insight. However he does emphasise practice in everyday life even more.

However I don’t think things are that simple....

Intense practice isn’t necessary for insight

Willougby Britton in the Dark Night project has been analysing negative effects of meditation i.e. the dark night. This is a state that it’s possible (likely, certain???) to get to with a certain amount of practice. She says the two populations of people who appear vulnerable to this are

Super intense meditators typically in their 20s to 30s who go to
Asia, ordain and then spend 12 hours plus a day meditating.
Middle ages practitioners who have been meditating for an hour a day for 10 to 20 years an maybe going on retreat once or twice a year.

The point being that both lower and higher intensity mediators do progress along the path but a different rates. The second population is doing enough and has a real and effective practice.  That said the second group is still pretty dedicated but not outrageously so.

Retreats aren’t necessary for insight

Dipa Ma, the Buddhist master taught a nursing mother enough mindfulness practice that she attainted the first stage of realisation without leaving the house. So long retreats aren’t an absolute necessity for insight.

Even formal meditation practice isn't necessary for insight

The founder of dharmaoverground, Daniel Ingram, said in this Buddhist Geeks podcast that people can and do have genuine insight from yoga practice, on long marches in the military or even breath control classes for actors. So formal meditation isn't even necessary for insight.

So ...

I've heard the relationship between insight and meditation described in terms of being struck by lightening. If you hang around on windy moors in thunderstorms (i.e. meditate intensively) you are more likely to be struck by lightening (insight) than if you sit in front of a TV set and never go out (i.e. never meditate). However people that do habitually sit in front of the TV do occasionally get struck by lightening. Similarly people on windy moors in thunderstorms may never get struck no matter how often they go out and jump up an down with a foil hat on.

There's no guarantees - meditation just increases your chances. To use another analogy - you can't force plants to grow. You can only dig the soil, water the earth and put the best conditions possible there.


Can a person reach enlightment living an average life, married with children?

The short answer is Yes. Because enlightenment depends on neither external physical attributes, actions and circumstances nor knowledge and skills and even siddhi, but inner peace that one brings into the world. One's ability to be happy in every little moment and in every new things happening around and personally in one's life is important. Being in the very centre, in the heart of life, doing everything,  whether it is work, family or spiritual service; it's needed to keep staying not involved at the same time.

Not involved, in terms of not to be completely self-identified with these circumstances in order to keep clean mind, soft heart and good mood always. It's easier to do this when one is sitting in the cave alone, and it's harder and  challenging, and that's why is more valuable, living in the big city. We're born as humans, and humans live in society.


I think at times it can be helpful, and at times, harmful.

The teachings of the Buddha are his experiences. By sharing his atainments, he helps us all walk the path.

Unfortunately, if you are too descriptive, people will seek your experience in their practice. They may come to false conclusions that make guiding themselves toards the next attainment much more difficult.

I think it may be more helpful to others if someone with attainments focuses on another's practice, and asks them to answer questions that spark introspection that leads them toward their next fruition.


What are the various Buddhist scriptural designations and to what do they refer?

They refer to various sutra collections within the Tipitaka.

Like for example,

AN = Anguttara Nikaya
MN = Maddhiyama Nikaya

MN 118 would be the 118th sutta in the MN - which can be found in the MN index linked previously; or, Google is many times pretty helpful if you put in "MN 118 tipitaka" it should lead you to  http://www.accesstoinsight.org/tipitaka/mn/mn.118.than.html

  The Tipitaka (Pali ti, "three," + pitaka, "baskets"), or Pali canon,
  is the collection of primary Pali language texts which form the
  doctrinal foundation of Theravada Buddhism. The Tipitaka and the
  paracanonical Pali texts (commentaries, chronicles, etc.) together
  constitute the complete body of classical Theravada texts.

  The Pali canon is a vast body of literature: in English translation
  the texts add up to thousands of printed pages. Most (but not all) of
  the Canon has already been published in English over the years.
  Although only a small fraction of these texts are available on this
  website, this collection can be a good place to start.

  The three divisions of the Tipitaka are:

  Vinaya Pitaka

  The collection of texts concerning the rules of conduct
  governing the daily affairs within the Sangha — the community of
  bhikkhus (ordained monks) and bhikkhunis (ordained nuns). Far more
  than merely a list of rules, the Vinaya Pitaka also includes the
  stories behind the origin of each rule, providing a detailed account
  of the Buddha's solution to the question of how to maintain communal
  harmony within a large and diverse spiritual community.

  Sutta Pitaka

  The collection of suttas, or discourses, attributed to the Buddha and
  a few of his closest disciples, containing all the central teachings
  of Theravada Buddhism. (More than one thousand sutta translations are
  available on this website.)
  The suttas are divided among five nikayas
  (collections):
  Digha Nikaya — the "long collection"
  Majjhima Nikaya —
  the "middle-length collection"
  Samyutta Nikaya — the "grouped
  collection"
  Anguttara Nikaya — the "further-factored collection"
  Khuddaka Nikaya — the "collection of little texts":
  Khuddakapatha
  Dhammapada
  Udana
  Itivuttaka
  Sutta Nipata
  Vimanavatthu
  Petavatthu
  Theragatha
  Therigatha
  Jataka
  Niddesa
  Patisambhidamagga
  Apadana
  Buddhavamsa
  Cariyapitaka
  Nettippakarana (included only in the Burmese
  edition of the Tipitaka)
  Petakopadesa (  "   "  )
  Milindapañha (  "  "  )

  Abhidhamma Pitaka

  The collection of texts in which the underlying doctrinal principles
  presented in the Sutta Pitaka are reworked and reorganized into a
  systematic framework that can be applied to an investigation into the
  nature of mind and matter.

http://www.accesstoinsight.org/tipitaka/


How to avoid doing things that suck the energy out of you?

This is one of the things you learn from a live teacher, not usually found in books. Briefly, few of the main points I was taught, in no particular order:

ego - a lot of energy is spent on defending the self-image, rationalizing, finding excuses etc.
negative/pessimistic thinking - another major energy hog is thinking of the kind "things are wrong and are impossible to fix", excessive focusing on the issues and bad news.
masturbation and sexual activity - orgasm is traditionally considered a major point of energy loss.
non-spartan lifestyle - relaxing into one's weakness for sensuous comfort.
having no agenda - allowing other people, things, and circumstances drive you around.
inner conflict - blaming or judging oneself non-constructively.
doubt - anxious wavering back and forth.
not taking responsibility - organizing one's action around other people's approval and acceptance instead of taking ownership of one's choices.
alcohol - consumption of alcoholic beverages.
low energy food - food that is spoiled, expired, frozen and reheated, over-processed, lifeless, and generally bad quality.
posture - an important factor of energy loss is a posture and gait that moves the body weight off the center of the feet and too much towards the toes or the heels.

I will add more points here if I remember any.


Does meditation increase sensitivity to sense perceptions and why?

The sights and sounds were always there. Since your question is about why it is different when you meditate as opposed to the days you don't, may be you need to understand what happens on those days in order to understand this increased sensitivity ?

Maybe your mind was caught up in worrying about fulfilling commitments, like reaching university on time. Maybe you were daydreaming, or probably just scanning the environment and only noting novel and interesting stimuli.

Probably this doesn't happen on the days you meditate. I don't know about your typical meditation session, so I am assuming you are watching the breath. So you watch the sensations that make up the breath for a period of time. You are not only looking at interesting sensations during this session, you are looking at all the sensations - if you are doing it right. So after this session, when you go out, its only natural that you are not looking at just interesting sensations or worrying about getting somewhere, but looking at all the sensations that make up the external reality.

  If so, how, and what is the purpose of this with regard to meditation practice?

You need to observe all the sensations of your meditation object for making progress in mindfulness meditation. It is normal to have some spill over effects of practice in normal life. If you can, you can maintain mindfulness while interacting with the world as well. If you can't, that is fine, as it is generally considered to be more difficult. So increased sensitivity is normal, and it is result of being open to all sensations during the meditation practice.


When one gains insight into how reality functions, i.e. the 3 signs of existence and one experiences how mental and physical phenomena are unsatisfactory and suffering then one gains a great deal of compassion for other beings.

One realizes that all other beings in conditioned existence is "suffering" from the same illness and that the Buddhas medicine can be applied for everyone to gain emancipation.

When one experiences that reality is oppressive and concealed Dukkha and one sees other beings who has not gotten these insights, then great and deep compassion arises because one understands that everyone is in the same boat. Especially when seeing other beings trying to achieve happiness by clinging to phenomena that will slip away and become dukkha a profound level of compassion arises.


Buddhist view on letting the anger out. Any problems with that?

The idea is called catharsis and it basically treats anger like hot water or steam that can be released when the pressure is too much. It is true that letting anger out like that does tend to produce relief, but many psychologists are of the opinion that doing so just creates a positive reinforcement of the angry behavior and over the long term simply increase it. Here's a link to just one study on it, but you can find more just by typing anger and catharsis into google scholar:

https://www.mtholyoke.edu/courses/jbickfor/bushman2002.pdf

From a Buddhist point of view, actions which are based on strong aversion are very unwholesome and are thus bad karma and so acting out on a feeling of rage is just digging yourself deeper in the hole.

It is much better to get rid of anger by reflecting on the dangers of anger, the value of patience, establishing one's self in mindfulness, and by trying to generate metta towards the object of anger. Is this easy to do? No, it's very hard, but that's because it is a training. Serious training of any kind always takes a lot of effort to produce results. Practicing in this way will bit by bit give us a totally different way of relating to the world around us.


The "meditating on death" sounds like it's meant to be a meditation on impermanence, and on the unattractiveness of the body (i.e. an antidote to lust); as well as on the "just seeing" and so on that may be an antithesis to a excessive mental fabrication.

But there may be another aspect to it (beware this is something I've been thinking about myself, and is not a thought that I've been reading or hearing about from others, so don't take this as an authoritative answer) which is 'real' in a different way: which is to do with how you handle time.

If you consider not time but money for example, if you borrow money then that's a burden. "How will I pay the money back? I owe the money, I spent the money, how can I accumulate more money (more than I need) to pay back what I owe?" If someone says to me, "Would you like to...?", or, "Can you...?", if I have a debt then maybe I'm meant to say, "Sorry, I owe a lot of money and instead of doing that good thing you suggested I have to work to try to pay it back." In any case that doesn't seem like sukkha.

According to this one of the questions they ask someone who wants to be ordained is, "Are you free from debt?"

I think something similar happens with time: if I accumulate a time debt, if I have a lot of things to do, which I haven't done and which I need to do, which I owe to someone, then maybe that's not conducive to being free (in the "liberation" sense of enlightenment), it means that you're unable to do what you want or should.

So I think that it may (at least for house-holders) be (not a mind-construction or reality-distortion but) a sīla practice, which ties into the notion that a result of virtue is the lack of remorse. I think a consequence of "living each day as if it's your last" might be that you have done (and continue to do) everything that you need to.

It might fit into the notion of karma too, somehow: if you go around saying, "Sure I'll (promise to) do this, that, and the other..."

  I'm not sure if you are even answering the question, but it doesn't matter.

To try to even answer the question, then, the "last day" doctrine or something a bit like it might be traditional in Zen -- see Three Days More.

I was watching this video recently which I think is introductory Zen (if you don't have time for all of it, try up to 10 minutes from time 29:00 onward).

Or see also the subsection titled "Yes, I Speak Zen" in A Still Forest Pool which ends, "Perhaps the Zen student glimpsed that the heart of vipassana is no different from the heart of Zen."

IOW I'm guessing that the point of "live this as your last day" is meant to be the opposite of "pretending" -- for example, the intention isn't, "pretend that now is tomorrow and that you are dead" -- instead maybe the intention is, "tomorrow is not now."


If they support you then it is OK.  You should ask for support according to their faith and ability.
Normally supporters and family are the same words in pali.
It is listed in the Metta sutta as family "kulesu", often translated as donors.

However, one should live a modest life and ask for only what one needs.  Asking for sangha needs is much better.  It depends on your family's desire.
There could be a problem with receiving donations from your parents if you gave them money beforehand.  I am not sure of the exact details.

While I do not know the exact rule for this, I do remember asking about this with a monk who gave his parents money and then asked for a computer specifically saying, "Use the money I gave you.". The teacher (Sayadaw U Kovida, paauk) said this would be unallowable. (This transaction never went through, by the way)

To avoid a situation like this, if you do give your parents your money, you should say,
 "This is yours, use as you wish."
Or "Do not use this for me or to monks."
Then when you ask them for things, whatever they do, it is their money and donations are from their own doings.

It is actually legal for them or even a bank to have money for you as long as you do not use it.  This is how one ordains temporary in a vinaya tradition.  If you decide to stay full time, things can get complicated with bank accounts (if you are one who cares about vinaya). Some need to temporarily disrobe to handle their affairs.
According to ratapala sutta, he told his parents to throw the money in the river.


How to refute the claim that the Buddha was an "avatar" of Vishnu?

The easy way:

Ask for scriptural evidence for the claim. There is no reference in any Hindoo scripture as an evidence to this.

The difficult way:

Show that it is not possible using Buddhist ideas of Annata.

Easiest way:

Stay away from these arguments. I know where this is coming from. This is not disprovable or provable no matter how much you argue.


What exactly is the logical relation between the links in the twelvefold chain of Pratītyasamutpāda?

As I understand, the relationship is that of mutual implication. This meaning is reflected in the name pratitya-samutpada, that is often translated as "dependent co-arising" and such.

Mutual implication means one of the categories serves as context for the other and the other way around. Top is defined against bottom and vice verse. Life is defined against death and vice verse. This (upclose) is defined against That (far). Subjective is defined against Objective.

The twelve nidanas are meant to explain the emergence of the notion of Death by implication from Birth, of Birth by implication from Identifying with Separate Being, of Identifying with Separate Being by implication from Goal-making, of Goal-making by implication from Temporal Projection, of Temporal Projection by implication from Sensation as Result, of Sensation as Result by implication from Contact, of Contact by implication from Doors onto the world, of Doors onto the world by implication from Objects, of Objects by implication from Recognition, of Recognition by implication from Imprints, of Imprints by implication from Ignorance.


Every conditioned thing is temporary and subject to destruction and changes including feelings.  Wanting to meet again means that one has to have a new birth or self in next life and it comes with all the heap of drawbacks and unsatisfactory.

In case you still want to have new birth, then the following sutta might interest you.

A loving couple asked Buddha this exact same question, and here was his reply:

  Householders, if both husband and wife wish to see one another not only in this present life but also in future lives, they should have the same faith, the same virtuous behavior, the same generosity, and the same wisdom. Then they will see one another not only in this present life but also in future lives.”

Here is full sutta: the same in living


Laying down for the benefit of all sentient beings

Mara is symbolic. Mara taunt is about being worldly, being productive instead of lying idle. Buddha was pretty young when he left the world in search of Truth. In those times, people used to leave household in later half of their lives. Young were supposed to take care of old ones. Perhaps this aspect is reflected in the anecdote.


instant meditation - Imagining things and people in their decayed/old form?

My general opinion is that this would be one way of reflecting on the drawbacks/dangers of the object--namely, the sense-object perceived as beautiful is subject to aging and decay. This would be one way of attending to the sense-object that is producing lust as 'unattractive' and as not being ultimately satisfying. That can't be wrong.

Also, I assume that you would do this in order to counteract lust; so, the question is: is it effective? If it actually reduces lust for that object then it is the right thing to do.

It may be that it is not in line with some specific practices that are called 'vipassana', but I don't see why this would matter.


No. There is no known record of Gautama Buddha meeting Mahavira (also known as Nigantha Nataputta in the Pali Canon). Jains are known as Niganthas in the Pali Canon.

It appears however that Mahavira was indeed alive but very old at the time of the Buddha according to DN2:

  Your majesty, there is Nigantha Nataputta, the leader of a community,
  the leader of a group, the teacher of a group, honored and famous,
  esteemed as holy by the mass of people. He is aged, long gone forth,
  advanced in years, in the last phase of life.

However, there have been examples of the Jains confronting the Buddha and attempting to challenge him.

The teachings of the Buddha and of Jainism are obviously in conflict. You can read about it in this question.

Here is an example from the Devadaha Sutta (MN101):

  "When this was said, the Niganthas said to me, 'Friend, the Nigantha
  Nataputta is all-knowing, all-seeing, and claims total knowledge &
  vision thus: "Whether I am walking or standing, sleeping or awake,
  knowledge & vision are continuously & continually established in me."
  He has told us, "Niganthas, there are evil actions that you have done
  in the past. Exhaust them with these painful austerities. When in the
  present you are restrained in body, restrained in speech, and
  restrained in mind, that is the non-doing of evil action for the
  future. Thus, with the destruction of old actions through asceticism,
  and with the non-doing of new actions, there will be no flow into the
  future. With no flow into the future, there is the ending of action.
  With the ending of action, the ending of stress. With the ending of
  stress, the ending of feeling. With the ending of feeling, all
  suffering & stress will be exhausted." We approve of that [teaching],
  prefer it, and are gratified by it.'

  "When this was said, I said to the Niganthas, 'Friend Niganthas, there
  are five things that can turn out in two ways in the here-&-now. Which
  five? Conviction, liking, unbroken tradition, reasoning by analogy, &
  an agreement through pondering views. These are the five things that
  can turn out in two ways in the here-&-now. That being the case, what
  kind of conviction do you have for your teacher with regard to the
  past? What kind of liking? What kind of unbroken tradition? What kind
  of reasoning by analogy? What kind of agreement through pondering
  views?' But when I said this, I did not see that the Niganthas had any
  legitimate defense of their teaching.

MN 56 is another great sutta, which shows the Buddha not talking directly with Mahavira (Nigantha Nataputta), but through Mahavira's disciples:

  At one time the Buddha was staying near Nālandā in Pāvārika’s mango
  grove. At that time Nigaṇṭha Nāṭaputta was residing at Nāḷandā
  together with a large assembly of Jain ascetics.

A Jain ascetic called Tapassi had a discussion with the Buddha and then went to Mahavira and relayed the conversation. Hearing this, Mahavira and his wealthy lay benefactor disciple Upali praised Tapassi for explaining Mahavira's teaching to the Buddha. Then, Upali offered to go and debate with and embarrass the Buddha. Tapassi warned him and Mahavira that Upali might get converted by the Buddha's magic. Mahavira said that is impossible and that it is more likely that the Buddha would become Upali's disciple rather than the other way round.

Upali went to debate with the Buddha, but ended up becoming his disciple. The Buddha did not gloat, but rather told Upali to consider his decision carefully and not to stop giving alms to the Jain ascetics that he had supported for a long time. Upali was impressed with the Buddha's kindness and humility. The Buddha taught him the Four Noble Truths.

Later, Upali instructed his gatekeeper to not allow Jain ascetics enter his house, but told his gatekeeper to give them alms. The gatekeeper was however instructed to allow Buddhist monks to enter the house. Hearing this, Mahavira and his large assembly of Jain ascetics visited Upali. Upali let them in, but did not give Mahavira the best seat in his house. Rather, Upali took the best seat. Seeing this and hearing that Upali became the Buddha's disciple, Mahavira became offended and scolded him.

Upali then explained to Mahavira that although Jain teachings look good on the surface, they don't stand up to scrutiny unlike the Buddha's teachings.

Mahavira said to Upali that the king knew the famous and rich Upali to be the disciple of Mahavira, and asked him to confirm who he follows now. Upali sang proses in praise of the Buddha and said he has become the Buddha's disciple now.

The sutta ends like this:

  “But when did you compose these praises of the ascetic Gotama’s
  beautiful qualities, householder?” “Sir, suppose there was a large
  heap of many different flowers. An expert garland-maker or their
  apprentice could tie them into a colorful garland. In the same way,
  the Buddha has many beautiful qualities to praise, many hundreds of
  such qualities. Who, sir, would not praise the praiseworthy?” Then,
  unable to bear this honor paid to the Buddha, Nigaṇṭha Nātaputta
  spewed hot blood from his mouth there and then.


It's possible but not necessarily a sign of having entered the stream. If someone engages is vipassana meditation for a couple of decades f.i. there can also be an increased lack of interest in things or forgetfulness. Just due to increased habituation of new ways and natural wear-and-tear of old habits which are no longer supported.

To be on the safe side: I would suggest to see it as a sign progress and of effective meditation rather than as a sign of being a stream-enterer.


Permanent brain damage can cause someone to loose their Arihathness?

Brain damage might reduce mental capacity.

An Arahat is free from the unwholesome roots, i.e., they have stopped reacting to sensual stimuli. Brain damage or not unwholesome roots do not arise again.

So they do not lose their attainment.


Is the belief in no rebirth conditioned by craving?

It's a very modern view, actually a very materialistic view at least, coming in camouflages of emptiness (e.g. householder equanimity, that like to deny effect of deeds)

It falls mostly even into one of the three 'evil views':

  From: Manual of Buddhist Terms and Doctrines, by Ven. Nyanatiloka

  The so-called 'evil views with fixed destiny' (niyata-micchāditthi) constituting the last of the 10 unwholesome courses of action (kammapatha), are the following three:

  (1) the fatalistic 'view of the uncaused ness' of existence (ahetukaditthi),
  (2) the view of the inefficacy of action' (akiriyaditthi),
  (3) nihilism (natthikaditthi).

  (1) was taught by Makkhali-Gosāla, a contemporary of the Buddha who denied every cause for the corruptness and purity of beings, and asserted that everything is minutely predestined by fate.

  (2) was taught by Pūrana-Kassapa, another contemporary of the Buddha who denied every karmical effect of good and bad actions: "To him who kills, steals, robs, etc., nothing bad will happen. For generosity, self-restraint and truthfulness, etc. no reward is to be expected."

  (3) was taught by Ajita-Kesakambali, a third contemporary of the Buddha who asserted that any belief in good action and its reward is a mere delusion, that after death no further life would follow, that man at death would become dissolved into the elements, etc.

    Table I - Consciousness-States (viññāna kkhandha)
    karmic unwholesome (akusala), Rooted in attachment (lobha):

    accompanied by joy, associated with wrong view, unprompted
    accompanied by joy, associated with wrong view, prompted
    accompanied by joy, dissociated with wrong view, unprompted
    accompanied by joy, dissociated with wrong view, prompted
    accompanied by indifference, associated with wrong view, unprompted
    accompanied by indifference, associated with wrong view, prompted
    accompanied by indifference, dissociated with wrong view, unprompted

    29.accompanied by indifference, dissociated with wrong view, prompted

See also: How to address wrong view?

Usually they deny mundane right view and excuse their action by transcendent right views means.

How ever, it does not mean that everybody who does not firm believe in rebirth is destinated to low reals!

If one holds on a liberal perspective while being vituose in a mood "what ever may came" or "for now, I do not know but also can not exclude" like suggested to the Kalamas:

  "Now, Kalamas, one who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires four assurances in the here-&-now:

  "'If there is a world after death, if there is the fruit of actions rightly & wrongly done, then this is the basis by which, with the break-up of the body, after death, I will reappear in a good destination, the heavenly world.' This is the first assurance he acquires.

  "'But if there is no world after death, if there is no fruit of actions rightly & wrongly done, then here in the present life I look after myself with ease — free from hostility, free from ill will, free from trouble.' This is the second assurance he acquires.

  "'If evil is done through acting, still I have willed no evil for anyone. Having done no evil action, from where will suffering touch me?' This is the third assurance he acquires.

  "'But if no evil is done through acting, then I can assume myself pure in both respects.' This is the fourth assurance he acquires.

  "One who is a disciple of the noble ones — his mind thus free from hostility, free from ill will, undefiled, & pure — acquires these four assurances in the here-&-now."

Because not acting unwholesome out of any believe, seeing the benefit of virtue in all cases, one is good protected to be not destinated upwards as well.

So it should not be understood in a way that the Buddha or his disciples force you to take on a believe or that someone not believing on rebirth, maybe even never gave it a thought, althought he/she is a virtuous person, acts in good and harmless way, is destinated, out of missing a conscious believe, to unpleasant states.

It all comes down to the actions by mind, speech and bodily deeds one performes of where he/she would find him/herselves later on.

If starting to keep the five precepts firm, you will see for your self that youR welbeing increases and states "as if in hell" do no more accure that often or even fade eternally. Then, later, you see cause and effects for youself, knowing that your current existence is not just something that happens accidently or by power of others or ends with that done today and that you future is designed by previous and current deeds. Here you are for now and there you could be, or there. Own choices design the path where to go and they can not be made undone.

Once you came till here you can be Comfortable with the truth

[Note: This is a gift of Dhamma, not meant for commercial purpose or other low wordily gains by means of trade and exchange]


Are there pictures/paintings of Nirvana?

Nirvana isn't a heaven, but a state or condition where there is no
  death, because there is also no birth, no coming into existence,
  nothing made by conditioning, and therefore no time.

See Wikipedia - Nibbana

It isn't a place of pleasures, like heavens typically are, but a state of no becoming, no dualities like pleasure and pain. It neither is, nor isn't.

  In a famous passage in the Nibbana Sutta (Udana 8.1), the Buddha
  states:

  There is that dimension where there is neither earth, nor water, nor
  fire, nor wind; neither dimension of the infinitude of space, nor
  dimension of the infinitude of consciousness, nor dimension of
  nothingness, nor dimension of neither perception nor non-perception;
  neither this world, nor the next world, nor sun, nor moon. And there,
  I say, there is neither coming, nor going, nor stasis; neither passing
  away nor arising: without stance, without foundation, without support
  [mental object]. This, just this, is the end of stress (dukkha;
  suffering)

Does that mean there are no heavens in Buddhism? Not like the Christian idea, as a final destination, no.

However, there are realms (ex. Trayatimsa) which are more pleasurable than earth, where one can with enough merit be reborn and eventually die to be reborn again, ad inifinitum till Nirvana i.e. cessation. See Wikipedia-Buddhist Cosmology

Here's an artist's imagination of Trayatimsa realm, however there can be no picture of Nirvana. (Image source: Wikimedia-commons)

EDIT:

Considering it some more, I think the abstract expressionism of the Zen Ensō or circle is what you want.

  The ensō symbolizes absolute enlightenment, strength, elegance, the
  universe, and mu (the void). It is characterised by a minimalism born
  of Japanese aesthetics.

Source: Ensō - Wikipedia


The question is tagged with "Pali language". Pronunciation in Wikipedia is written probably for Sanskrit. The movie is in Hindi. And English is another language. Pronunciation in different languages is different. For example, in Russian we pronounce Bood-dah.

When we study phonetics, we need to understand, phonetics of which language or dialect we study.

PS:

I meant phonetics in english. I need the phonetics in english of the word pronounced in hindi.

@MathStudent, the phonetics in English is of English words. The word pronounced in Hindi is Hindi word. Do you want phonetics of English word "Buddha" or of Hindi word "Buddha"?

Anyway, see https://en.wiktionary.org/wiki/Buddha

  Pronunciation:

  (UK) enPR: bo͝odə, IPA(key): /bʊdə/
  (US) enPR: bo͞odə, IPA(key): /buːdə/
  IPA(key): /bʊdːʰə/ (only in technical contexts) – approximation of Hindustani [ˈbʊdːʱə], which features a geminate ‘d’ and breathy voice on the second ‘d’, neither of which is idiomatic to English

That reference gives three different English pronounciations: one English; one American; and a "technical" one that's meant to sound a bit like Hindustani.


Is there is anything which is not a phenomena?

I think the dharma says,

  sabbe saṅkhārā aniccā — "all saṅkhāras (conditioned things) are impermanent"

So not "all phenomena", but specifically "all saṅkhārās" -- see Can anyone explain Sanskara / Sankara indepth?

This might be paraphrased like, "Everything that has a cause (or, 'has a beginning' or 'arises') has an end".

It's especially relevant for sensual phenomena -- i.e. sights, sounds, thoughts, and so on -- because these are conditioned by contact.

There may be some "phenomena" which are not saṅkhārās and not impermanent -- nibbana for example is said to be not-impermanent. I suppose reasons for that include its being unconditioned (it doesn't depend on something for its existence, in fact it's explicitly independent), and timeless.

I think that some schools of Buddhism identify other not-impermanent (unconditioned) phenomena too: for example, "space" and others (see Two unconditioned dhammas?); and possibly Buddha-nature or Dharmakaya (see Ignorant mind and Buddha nature).


At it's core it works out as if a person went to mountains to meditate, his friend then brings him food & clothing. Eventually the amount of people interested in supporting this project grows. Then for some reason the supporters build something and invite the meditator to stay there. At some point there might be willingness and resources for others to become full time meditators. The supporters may equip the monastery with starlink and invite monks to publish books or monks might do so on their own initiative.


What impact has the Chinese Government had on Chinese Buddhism so far?

I've seen quite a few news reports that focus on the huge growth of Christianity in China so naively I would have expected that this would now have overtaken Buddhism. However this report states that

  The growth of Christianity is impressive, but Buddhist growth is
  extraordinary, especially with the country's history of official
  ideology of atheism

The figures are

18% identify as Buddhist
15% identify as Atheist
3.2% identify as Christian

Considering the vigorous supression during the cultural revolution (all monasteries closed, lands confiscated) it's notable that Buddhism has remained a substantial religion within China. However the attitudes of the Chinese authorities does appear to have softened and Buddhist are seen as a source of societal good. The Chinese government is clearly still very capable of suppressing religious movements (e.g. Falun Gong) and cultures (Tibetan) it finds threatening. Fortunately Buddhism doesn't appear to currently be a focus for this suppression.

As a reference note: This is a summary of the section on Buddhism in China from An Introduction to Buddhism by Peter Harvey (pp 409 - 410 in my copy).


How is a Theravada Buddhist monastery established?

Initially, it is the invitation of the laity to the Sangha, who then satisfy themselves that the support is adequate for their needs.  A lay community invites a Bhikkhu that they find particularly inspiring.  He finds a quorum of Bhikkhus to accompany him so as to maintain the Vinaya discipline. Lay communities often set up some kind of a committee so as to oversee and organise a physical accommodation, suitable for practice and religious observations: this varies considerably from one monastery to another.


There are these audio Dhamma talks on the Satipatthana Sutta by Ven. Bhikkhu Bodhi.

There are 10 talks. You can see an overview of the 10 talks here.


What buddhist topics cover the arise of meaning?

You might want to look at The 5 Aggregates, namely the aggregate(s) of Perception, Mental Formations and Consciousness.

Especially the forth aggregate of mental formations relates to what you are describing, since it contains volition (cetana). See also SN 12.38: Cetana Sutta.

The Abhidhamma goes into further detail on the topic of Citta & Cetasikas.
Ven. Bhikkhu Bodhi has written an execellent summary called "The Abhidhammattha Sangaha - A Comprehensive Manual of Abhidhamma".


How can the world's youth discover careers that are aligned with consciousness and Buddhism?

Yes certainly!!

But let me make a couple of points clear.

So long as one thinks of a career in terms of a money-making exercise and therefore looks at Buddhism, one will make a business out of it and render it extremely useless, if not harmful. Any teaching of compassion demanding money in return is not compassion at all.

But if one thinks of a career as a means to earn livelihood to live in the world, there is no problem.

Now about which career.

That is a question each should think for herself/himself. Buddhism certainly doesn't tell anyone what to do in their lives in terms of career.

One can learn from Buddhism, how to be at peace and achieve long lasting happiness and avoid all negative emotions. Buddhism really is a teaching about winnng the war within, aligning oneself with spirituality, consiousness, nature, wisdom, compassion. When one is at peace within, happy within, then career choices and the exercise of career itself will bring nothing but peace and happiness to oneself and others.


How to stop thinking about metaphysical questions?

Practice Vipassana meditation using breath or walking. This will help you to contemplate on wholesome thought. If you want to stop Vitakka and Vicara you have to practice Samatha meditation. Vitakka and Vicara stop at second Jhana which is I have not experienced myself. Being aware that your mind is unrest alone is meditation. If you can increase this awareness, you will improve your meditation eventually.


It sounds like you might be experiencing the third hindrance for meditative progress, i.e. "Sloth and Torpor" (thina-middha). This hindrance is a mental tiredness that arises and makes the mind cloudy and unwieldy.
The Five Hindrances are briefly:

"Sensory desire (kāmacchanda): the particular type of wanting that seeks for happiness through the five senses of sight, sound, smell, taste and physical feeling.
Ill-will (vyāpāda; also spelled byāpāda): all kinds of thought related to wanting to reject, feelings of hostility, resentment, hatred and bitterness.
Sloth-torpor (thīna-middha): heaviness of body and dullness of mind which drag one down into disabling inertia and thick depression.
Restlessness-worry (uddhacca-kukkucca): the inability to calm the mind.
Doubt (vicikicchā): lack of conviction or trust".

There is some information about Sloth and Torpor and how to overcome it here.
Other solutions given could be to splash cold water in the face and then return to meditation or getting up and do walking meditation instead. The thing is that one has to balance the meditation practice meaning that if sloth and torpor arises then one must do the opposite in order to counter act it. In this case it would be to energize the mind.
Lastly, here is a great dhamma talk on the five hindrances by Ven. Bhikkhu Bodhi - Part 1 and Part 2.
This talk is highly recommended it gives a lot of information and antidotes to all of the hindrances.


Reference to Questions of King Milinda in Progress of Insight, Chapter 12

Venerable Pesala's translation is greatly abridged. We read it recently in our study group and while it's quite good, he leaves out a lot of interesting passages. I recommend if you have time to read the full translation by Rhys-Davids. It is very old, but well done I think. We eventually switched to the Rhys-Davids version to read all the similes at the end.

https://www.sacred-texts.com/bud/milinda.htm

The passage you are looking for is here, I think:

https://www.sacred-texts.com/bud/sbe36/sbe3606.htm

  and still to that does he direct his mind again and again, until gone far beyond the transitory, he gains the Real, the highest fruit (of Arahatship). And when he has gained that, O king, the man who has ordered his life aright has realised, (seen face to face,) Nirvâna!'

The entire paragraph:

  And in the mind of him who thus perceives the insecurity of transitory life, (of starting afresh ha innumerable births) the thought arises: "All on fire is this endless becoming, burning, and blazing! Full of pain is it, of despair! If only one could reach a state in which there were no becoming, there would there be calm, that would be sweet-the cessation of all these conditions, the getting rid of all these defects (of lusts, of evil, and of Karma), the end of cravings, the absence of passion, peace, Nirvâna!" And therewith does his mind leap forward into that state in which there is no becoming, and then has he found peace, then does he exult and rejoice at the thought: "A refuge have I gained at last!" Just, O king, as a man who, venturing into a strange land, has lost his way, on becoming aware of a path, free from jungle, that will lead him home, bounds forward along it, contented in mind, exulting and rejoicing at the thought: "I have found the way at last!"--just so in him who thus perceives the insecurity of transitory births there arises the thought: "All on fire is this endless becoming, burning, and blazing! Full of pain is it, and despair! If only one could reach a state in which there were no becoming, there would there be calm, that would be sweet-the cessation of all these conditions, the getting rid of all these defects, the end of cravings, the absence of passion, peace, Nirvâna!" And therewith does his mind leap forward into that state in which there is no becoming, and then has he found peace, then does he exult and rejoice at the thought: "A refuge have I found at last!" And he strives with might and main along that path, searches it out, accustoms himself thoroughly to it, to that end does he make firm his self-possession, to that end does he hold fast in effort, to that end does he remain stedfast in love (toward all beings in all the worlds), and still to that does he direct his mind again and again, until gone far beyond the transitory, he gains the Real, the highest fruit (of Arahatship). And when he has gained that, O king, the man who has ordered his life aright has realised, (seen face to face,) Nirvâna!'


From the point of view of Theravadin Buddhism, which views mindfulness meditation that generates insight to be the only way to Enlightenment, detachment has a very specific purpose. It is viewed as a preparation or enhancement of upacara samadhi, which is an objective, calm, undistracted, and focused state of mind that is conducive to psychological insight (which, in turn, is required to overcome suffering and achieve Enlightenment). From this point of view, the only kind of attachment that needs to be temporarily suppressed is one that prevents the meditator from gaining upacara samadhi. This kind of attachment cannot be equated with pleasure. For example, some people experience the physical world and the physical presence of their body in that world as the only reality. This experience can be pleasant, unpleasant, or neither, depending upon the circumstances. Such a person is “attached” to this physicality because he or she experiences it as the only reality. When such a person practices mindfulness meditation, the only insights that make sense to him or her are those that make sense in the context of this experience. The kind of insights needed for Enlightenment are beyond this frame of reference. Such a person may be advised to practice the contemplation of the stages of decomposition in order to detach from this frame of reference. Perhaps surprising to the person who has no understanding of the psychology of this contemplation is the fact that often results in a blissful state of mind. If not practiced correctly, it can result in a morbid state of mind. In contrast to this sophisticated understanding of detachment, there is the common, ignorant, and false view that all forms of pleasure are forms of attachment and that progress towards Enlightenment consists of suppressing (becoming detached from) all forms of pleasure. Unfortunately, the suppression of pleasure does not generate the psychological insight needed to make real progress. The same can be said for the suppression of aversion. There is no continuum between attachment and aversion because they are not opposites. If by “diminishing attachments” you mean the avoidance, suppression, or reduction of pleasure, then you are not practicing any traditional form of Theravadin practice. And, if you “dreadfully struggle to engage in effort” to meditate, then you may be undermining your capacity of upacara samadhi. But, in all fairness, I would need to know a lot more about your situation to offer you any advice.


Im doing mahasi style meditaiton with labeling - is it possible to do thai-chi and this type of noting ? should it be just "moving moving moving" non stop ?

Of course. Noting can (and should) be applied to all mental and bodily activity.

But do not use "moving, moving" for all movements. As in walking meditation we use both lifting, moving, placing, touching. You can use similar noting in Tai Chi, e.g. moving, turning, lifting, pushing, pulling etc.

Keep it simple.

Btw - Tai Chi is great. I teach it to my coworkers 2 times a week followed by sitting meditation. I too note movements when doing it.


I think the problem stems from a desire to know the mechanistic workings of reality; e.g. how one thing affects or effects another, rather than simple that it does so.  Buddhism is, for the most part, terribly devoid of explanations about the former, since it is ultimately a practical path. As the Buddha said time and again,

Bhikkhus, both formerly and now what I teach is suffering and the cessation of suffering.
-- MN 22 (Bodhi, trans)

In the context of your question, as others have pointed out, there really isn't any problem on the surface: physical reality clearly exists, as does mental reality; they also clearly interact with each other in a manner that is fairly easily definable.
The problem comes when you try to know more beyond these simple facts, i.e. how and why they exist and interact the way they do. These questions are foreign to Buddhism because they are not really useful at all, and moreover are probably ultimately outside of the realm of what can be empirically known.


As my teacher explained, whether we do or do not have freewill, when we drive the car, we must drive it well. Similarly, regardless of whether meditation is happening by itself, or "I" do it, it must be right meditation.

Practically speaking, we can control our mind, we can choose whether to get angry or to let go, whether to break through our phobias or to give in, whether to tolerate pain or to give up. This is our choice.

Similarly, we do have a choice of perspective: we can think we are sentient beings, having been born and destined to die, or we can generate the mind of nirvana. You always have choice, period.

Buddha was a huge opponent of the no-free-will-type theories with their tendency to take away motivation to strive for Enlightenment.

Now surely meditation is not about rigid control either. It's not about letting your mind run loose, nor is it about following an algorithm.

Enlightenment involves losing the form, true, but it also involves developing tremendous will power. These are the two legs we walk on the path.


Is there anything else beyond realization of the five skhandas?

MN121 is a wonderful discourse on emptiness. At the end, the five skandhas are gone:

  MN121:12.1: They understand: ‘Here there is no stress due to the defilements of sensuality, desire to be reborn, or ignorance.

However, something remains:

  MN121:12.3: There is only this modicum of stress, namely that associated with the six sense fields dependent on this body and conditioned by life.’

In particular, the Buddha instructs Ananda:

  MN121:12.6: And so they regard it as empty of what is not there, but as to what remains they understand that it is present.

Perhaps the most remarkable aspect of this instruction is its universal applicability. It is true riding on a crowded train. It is true in deep meditation. Conventionally we ignore the emptiness and grasp at what remains. With practice we see that emptiness is always there. And we are simply aware of what remains, attending without grasping.


All these are collectively referred as the Dhamma.


What works analogous to works of mercy do Buddhist monks practice?

I believe monks are enjoined to do the same for each other -- Kucchivikara-vatthu: The Monk with Dysentery
But  not to act as doctors for lay society in general -- reference

Thus, bhikkhus should not become doctors, full-time nurses or attendants to invalids. They were supposed to live a simple, unencumbered life sustained by sufficient nutriment, appropriate medicines and advanced health standards for the full-time pursuit of spiritual liberation."
"When the Buddha referred to tending the sick, he was referring to fellow monastics. The Commentary,... [has that] a bhikkhu may prescribe and supply medicine to... his parents, to those caring for his parents, to lay-attendants of the monastery and to those residing in the monastery preparing to ordain; a bhikkhu may also [etc.]

Some will act like chaplains occasionally, if invited to -- visiting someone terminally ill and their family in hospital.
Other "acts of mercy" are a fairly rigorous discipline of being harmless, including not killing animals or insects -- and accepting charity (on the theory that it's good for laypeople to practice charity) -- and teaching the doctrine -- and so on, carrying on the Buddhist discipline and relaying the doctrine.

What the Missionaries of Charity did or do is a bit unusual among Christian monastics, though as the French proverb says, "If they didn't exist one would have had to have invented them."
There may be some analous organization among Buddhist monastics, here for example -- Fighting addiction at a Thai monastery -- that's maybe a close parallel but unusual/atypical too though.


Is stream entry in 20 or 30 years of practice realistic?

It can be difficult to give an exact timescale since there are different factors involved in the practice, for each being.

Some beings might have done extensive and concentrated practice in past lives allowing them to reach stream entry quickly in this life or future lives.

Other beings might not have accumulated that kind of practice. All beings have different kamma.

It might be dangerous to put a timescale on the achievement of stream entry since it takes one out of the present moment and into the future. It can also build expectations to the practice which can hinder ones progress.

One might not solve all problems in this life or the next one but by practicing diligently one is altering ones habits towards goodness and these habits is what eventually leads us to enlightenment. If one does good things and practice diligently then the mind is inclined towards Nibbana. This means that when one is on the path it will eventually lead to liberation. Don't worry too much about when it's going to happen.


It's important to notice the purpose of practicing Dana, or the virtue of charity. It is to let go of stinginess, of clinging, and of attachment. So while it's true that there're wholesome resultant merits, as long as one keeps in mind the true purpose of the practice, one won't fall into that common mistake of treating Dana as a transaction which leads to differentiating/calculating who/where/when to donate to maximize the "returns". With the right intent, whether offering water to Buddha statue or donating to the poor or helping the sick, or whatever, every single act adds up and help one to be able to let go (as opposed to pick up more) all clinging and attachments.


Is there any benefit to, as far as is humanly possible, total dedication to the precepts, in zen?

"Perfect" virtue (when based on right view, which could be problematic with certain "Zen-views") is the condition for no remorse, no remorse... happiness, concentration, ... insight... liberation.

When focusing on the foundations, one works smart and straight forward till perfection. One hearing then the good teachings it might plopp.

Good associations/relations so that it might work.

(Note: not given to keep or give to keep in the wheel of trade, exchange, stacks... binding to worlds but for using as escape)


All kammas have to be experienced or not?

Not all Pali suttas are the words of the Buddha, which is why there are contradictions. In the Maha-parinibbana Sutta, this is addressed by the Four Great References.

The Karajakāya Sutta can appear a contradiction due to the Pali language, which often can be interpreted in two ways: (1) in mundane (lokiya) language, which will result in contradiction; and (2) in supramundane (lokuttara) language, which will not result in contradiction.

In mundane language, it seems the Karajakāya Sutta would make enlightenment impossible in a lifetime because the doer of bad kamma would keep being reborn in (an external) hell for each past unwholesome action.

However, in supramundane language, the results of kamma are experienced in the mind, such as the Buddha explained: "I recollected my manifold past dwellings, i.e., one birth, two... five, ten... fifty, a hundred, a thousand, a hundred thousand...There I had such a name, belonged to such a clan, had such an appearance. Such was my nutriment, such my experience of pleasure & pain..."

This said, the context of the Karajakāya Sutta is important. The section in the Anguttara Nikaya it is in are mundane (lokiya) teachings of morality rather than supramundane (lokuttara) teachings for enlightenment. For example, AN 10.217, which has the same teachings, is about the ten kinds of bad kamma that laypeople do.

Therefore, the Karajakāya Sutta appears to not be for enlightenment. It is mundane (lokiya) morality dhamma for laypeople or householders.

If we do not understand the principle of 'two kinds of right view' found in MN 117 and in the commentary quote below, suttas such as the Karajakāya Sutta may appear in contradiction.

For example, on a supramundane level, when Angulimala was in the stream to Nibbana (for arahantship), his mind would have been free from 'self-view' therefore free from suffering. However, this mind would have probably experienced the results of past kamma in the form of painful feelings & residual defilements (per SN 36.6).

When we are non-returners practising for arahantship, we might fully understand the Karajakāya Sutta (rather than theorize & speculate, as I have done).

  The Awakened One, best of speakers,  Spoke two kinds of truths:  The
  conventional and the ultimate.  A third truth does not obtain.

  Therein:  The speech wherewith the world converses is true, on account
  of its being agreed upon by the world.  The speech which describes
  what is ultimate is also true, characterizing dhammas as they
  really are.

  Therefore, being skilled in common usage,  False speech does not arise
  in the Teacher,  Who is Lord of the World,  When he speaks according
  to conventions.

  Mn. i. 95


According to SN 56.11 e.g. as summarised on page 46 of this analysis:

  Suffering should be known
  Craving should be abandoned
  Nirvana should be realized
  The path should be cultivated

I think that means something like,

Experience suffering (or sufferings plural)
Understand that suffering co-arises with (and ceases with) with craving and attachment
Abandon (don't attach to) cravings

Perhaps "accept what is suffering" isn't a good description of what to do. More specifically something like, "accept without craving so that suffering doesn't arise".


Possible for "Hungry Ghosts" to gain path? Possible to help them out?

In the traditional presentation, pretta (hungry ghosts or shadows) are stuck in a (subjective) world where everything is fake, particularly food - including the metaphorical food of love - but also anything of value: gold, gems, everything. Even friendship is fake. Even Dharma is fake.

They see something that looks like it might be real, and being extremely under-nutritioned, they run and eagerly jump on that promissing source of happiness - but alas, as everything else in their world it turns out to be fake.

What's interesting about a pretta state, in their world they have the same sun, same moon, same rain etc. as we have. However, because of their distorted perception, the sun does not warm them, the moon rays burn them, and the rainwater appears as pee.

It is said that the predominant emotions of prettas are those of frustration and disgust, with regular swings of momentary hope and bitter disenchantment mixed in. Because they are ever energy-hungry, they're constantly looking for something, anything (they don't know what), they see something that gives them hope, but when they come closer it looks as fake as everything else.

It is said, that in order to help hungry ghosts, Buddha must lure them with metaphorical gems, lure them with something shiny and valuable. So when Buddha descents to pretta worlds, he wears his best clothes, carries along a very rich entourage, and in general creates a rather strong impression. The goal is to give them confidence in the Buddha (and by extension Dharma) by being rich, happy, satisfied, strong, and stable.

When presenting Dharma to prettas, Buddha emphasizes that Dharma is the only reliable, infallible, invariably true teaching, and the only real, satisfying, nutritious, healthy food.

Prettas crave something real to rely on, so the way to lure them out of their misery is to give them something firm they can hold on to, something that works - but also something that will keep them busy for a long time, so they don't get tired of it and switch back to seeking new food.

Which is why when going to pretta world and teaching prettas, Buddha emphasizes gradual step-by-step practice. Every step must be directly verifiable and practice must have visible outcome, so students have a sense of progress. This sense of progress and pride then becomes their food that finally gives real nutrition.

For example, the first step for pretta may be a vow to not kill dragons. Of course, there are no dragons in the pretta world, so they can't kill them - but by taking this vow and feeling good about successfully keeping it, they start the good cycle. Small wins like this are the kind of steps that provide energy to move in the right direction.


What are the "Five Daily Recollections" and their benefits?

The Five Daily Recollections can be found in the "Anguttara Nikaya - V.57 - Upajjhatthana Sutta: Subjects for Contemplation".

They are in brief:

  Five Daily Recollections

  I am of the nature to grow old; I cannot avoid aging.
  I am of the nature to become ill or injured; I cannot avoid illness or injury.
  I am of the nature to die; I cannot avoid death.
  All that is mine, dear and delightful, will change and vanish.
  I am the owner of my actions;
  I am born of my actions;
  I am related to my actions;
  I am supported by my actions;
  Any thoughts, words or deeds I do, good or evil, those I will inherit.

  The Buddha advised: "These are the five facts that one should reflect on often, whether one is a woman or a man, lay or ordained".

Rationale and contemplation

  "In this discourse, the Buddha explains that the rationale for contemplating (paccavekkhato) the first three facts is to weaken or overcome conceit (mada) in youth, in good health and in being alive; the fourth contemplation is to weaken or overcome lust (rāga); and, the fifth contemplation is weaken or overcome irresponsibility embodied in improper (duccarita) acts, speech and thoughts.

  Thus, by contemplating these facts, the Noble Eightfold Path (anchored in right understanding, conduct and effort) is cultivated and spiritual fetters are abandoned."