Buddhist Jhanas, how best to describe them?

I would say that Jhanas are the final stages of the progressive development of the state of inner harmony, that is the Buddhist path.

The entire Buddhist path is based on one principle, that psychological discomfort comes from inner conflict and that therefore eliminating inner conflict leads to inner harmony. Secondarily, outer conflict leads to inner conflict, and ethical behavior is defined as that which prevents outer conflict.

The prerequisite to Jhanas, therefore, is to eliminate all coarse conflicts that serve as obstacles to the attainment of harmony, such as external entanglements and various real life sources of personal drama and regret. Hence the emphasis on ethics, non-attachment, and non-egoism for beginners.

Once the life of an individual is more or less peaceful on a day to day basis, the student can focus solely on their mind and attain Complete Harmony. This is the role of Jhanas.

Jhanas are generally divided into two stages. On the first stage, student uses emotional intelligence techniques to generate a state of happiness. On the second stage, the student contemplates the way things work and perfects the state of harmony, culminating in what's known as suchness. The premise here is that harmony is a refinement of happiness, and suchness is perfectly refined harmony.

The particular techniques used to generate happiness vary between schools. In early Buddhism, the main technique was to review one's own ethical purity,  one's philosophical realizations (insights), and one's peaceful lifestyle, comparing that with regular people, and by congratulating oneself on actually measuring up very well, generate the sought state of euphoria.

In conservative descendants (Theravada) this technique was preserved as part of the so-called anussati (recollection meditation), but divorced from the practice of jhana proper. In fact Silanussati, Caganussati, Buddhanussati, Dhammanussati, and Devatanussati are perfect themes for the first jhana. See e.g. this explanation for details on each. Since connection between positive recollection and the first jhana has been lost in Theravada, for them jhana became an exercise in brute-force one-pointed concentration, which eventually leads to a similar state of joy but requires much more time and effort.

In Tibetan schools, the technique was largely retained but shifted from recalling ones actual achievements, to substituting one's self-image with that of a deity ("yidam"). I imagine this so-called "generation-stage meditation" to be a development of the Devatanussati technique. This is thought to have a better effect, since the imaginary self has no limits to its perfect qualities and can be optimized to counteract particular student's emotional hangups. Naturally, this goes at the expense of no longer having one's ethical achievements be the necessary basis of meditation, which Tibetan schools compensate by greatly emphasizing compassion.

The second phase of jhanas is perfection of harmony. This is when the student realizes that the contrived state of happiness cannot be perfectly sustainable and instead learns to accept the natural uncontrived moment by moment state as the basis for the absence of inner conflict. This deepest acceptance of whatever arises at every moment, inwardly and outwardly, is known as suchness and is the summum bonum of Buddhist path.

Again, the original technique underwent mutation in historical schools. In Theravada they say that upon contemplating Three Marks of Existence seeing impermanence of all contrived states and inevitably of occasional suffering, the student must go through catharsis of accepting the existential failure, and emerge having completely lost all grasping to any experience. Reference "Sixteen Stages of Insight".

In most of the meditating Mahayana (such as various types of Chan/Zen), a state of non-judgmental awareness (don't accept, don't reject, just watch) is practiced as a straightforward way of cultivating suchness (following the beginner's breath meditation, therefore skipping the generation phase), but it's place in the big scheme of things is not usually explained, other than mysteriously stating that this is the very state of the Buddha.

Finally, in Tibetan schools, this phase is practiced in conjunction with study of emptiness. For philosophically inclined students, analytical meditation on emptiness serves to dispell doubts that any contrived state cannot be It. What follows from that is staying in a wordless realization of this profound groundlessness, which serves as an entry into suchness. For students of less intellectual bent, the practice takes form of so called meditation of no-meditation, which is a name given to cultivation of appreciation of suchness as the primordially natural state.

In any case, the path usually starts with removal of coarse obstacles, following by cultivation of the seemingly perfectly conflictless state, followed by realization that any contrived state is inherently unsustainable and conflict-ridden, followed by contemplation of the implications of this realization, followed by direct cultivation of suchness and complete liberation. The Jhanas symbolically refer to the non-preliminary stages of this sequence.

I'm necessarily glossing over many nuances and simplifying a bit, but I think this covers most of what you asked, let me know if you have further questions.


Yes, there are addiction treatment facilities incorporating mindfulness meditation into thereapy. Judson Brewer at Mass General in Boston incorporated various aspects of Buddhism into his research on addiction thereapy. The main idea involves self-regulation of attention. He uses the acronym RAIN to describe the process:

Recognize
Accept/Allow
Investigate
Note

NIH has one of his presentations about RAIN and smoking cessation available on their website. It is a little technical.

Also, UC Berkeley's Greater Good Institute has a detailed page about mindfulness and addictions which is more consumer oriented.

Mindfulness is becoming more mainstream in many countries. Psychology Today's therapist search page can help one find a local psychologists who is trained in the art of mindfulness.

Insurance companies also provide a list of their providers who specialize in particular fields. They may list health care professionals who specialize in Mindfulness/Addictions.


What religious texts would help me understand the fundamentals Buddhism better?

Hi Tuxmachina and welcome to this path!

There are two books that were very important when I was struggling with getting acquainted with Buddhism.

The first book I read was the Dhammapada, which is a relatively short collection of saying and teachings directed to popular audiences, and which summerize a lot of the most important ideas of the Dhamma, in a rather poetic way. It is a nice introduction to classical buddhist thought, although it is not recognized as part of the earliest text. It was probably composed (according to some scholars) after the Buddha's demise.

Here you will find a online translation of the Dhammapada:
https://www.accesstoinsight.org/tipitaka/kn/dhp/index.html

The second book I could recommend is "In the Buddha's Words", written by Bhikkhu Bodhi, a Theravada monk and expert in the Pāli dialect. This book is a collection of the most important suttas (discourses, sermons and teachings) found in the Pāli Canon (the collection of suttas historically recognized by the Theravada tradition as authentic Buddha's words). The structure of the book is arranged considering some of the key aspects of the Buddha's life and teachings, and it is divided in chapters according to different doctrinal topics, and each chapter with a brief introduction written by Bhikkhu Bodhi himself. It is a long book, but I think it should not be read quickly, but gradually and with time and patience, and it is the best you can find (IMO) if you want to read directly from the source.

In the Buddha's Words: An Anthology of Discourses from the Pali Canon (The Teachings of the Buddha) https://www.amazon.com/dp/B003XF1LIO/ref=cm_sw_r_cp_apa_i_2dbxCb0MRD47T

Here are some useful websites filled with suttas, essays, forums and wonderful introductions to Theravada Buddhism and Early Buddhist Texts:
https://www.accesstoinsight.org/index.html
https://suttacentral.net
https://dhammawheel.com

And since we are in this digital era, I also recommend watching some YouTube channels if possible. Here you will find some of my favorites:

Yuttadhammo Bhikkhu's channel:
https://www.youtube.com/user/yuttadhammo

Abhayagiri Buddhist Monastery:
https://www.youtube.com/channel/UCFAuQ5fmYYVv5_Dim0EQpVA

Buddhist Society of Western Australia:
https://www.youtube.com/user/BuddhistSocietyWA

Doug's Secular Dharma:
https://www.youtube.com/channel/UCPIyEJzvW7SsbiIrooixjNA

1983dukkha:
https://www.youtube.com/user/1983dukkha

Dhammanet:
https://www.youtube.com/user/dhammanet

These channel contain sutta clases, dhamma talks, explanations from a secular point of view, guided meditations, etc. I should warn you that some of these wonderful teachers may have different views and interpretations on some doctrinal topics, so keep an open mind and a curious spirit to discern the most appropiate interpretation of the Buddha's teachings. Let experience, attention, analysis and wisdom be your best allies in this path.

And if you find yourself in doubts and confusion, don't hesitate about asking your question here. We all were (and are) still novices on this training and way of life.

Good luck in your path!


Is intercessionary prayer prohibited in Jodo Shinshu (Japanese Pureland?)

Taitetsu Unno is a modern day Shin master. In his book "River of Fire, River of Water" he explains the concept of the Japanese equivilent of the concept of "suchness" which is called sono-mama or kono mama simply meaning life "as is" or "just right as it is" through a popular Shin poem:

  You, as you are, you're just right,
  Your face, body, name, surname, For you, they are  just right.

  Whether poor or rich, Your parents, your children, your daughter-in-law; your grandchildren, They are, all for you, just right.

  Happiness, unhappiness, joy and even sorrow, For you, they are just right.

  The life that you have tread is neither good nor bad, For you, it is just right.

  Whether you go to hell or to the Pure Land, Wherever you go is just right.

  Nothing to boast about, nothing to feel bad about, Nothing above, nothing below.

  Even the day and month that you die, Even they are just right.

  Life in which you walk together with Amida, There's no way that it can't be just right.

  When you receive your life as just right, Then a deep and profound trust begins to open up.

I think it's clear that the acceptance of things "as they are" is very important in Jodo Shinshu. You are not trying to pray for things to be other than what they are. This sense of acceptance is a concept which is understood in other Buddhist traditions as well. But it is beautifully expressed in this poem, I think. :)


There is no evidence the Buddha himself spoke any sutta, apart from suttas that can be verified by meditation to accurately diagnose & end suffering. Therefore, we cannot know if the Buddha accepted the existence of Gods or what the Gods exactly were or meant to the Buddha. For example, in the suttas, Iti 106 says the Buddha said parents are the gods of their children; therefore gods in this context is obviously not supernatural.
It appears "Maghava" refers to "Sakka" in the Pali suttas, where eventually Sakka becomes a disciple of the Buddha. The following suttas are mere examples:

MN 37 - Sakka inquiring about Buddha's Dhamma then being warned by Buddha's chief disciple for being heedless in respect to sensual pleasures. Here, Sakka lives in a palace with many female nymphs.

SN 11.4, where Sakka is called "Maghavā" (bhayā nu maghavā sakka) when questioned by an asura about how to respond to & manage ordinary people.

DN 16 where Sakka expresses Noble or enlightened understanding to the Buddha's passing away: "Transient are all compounded things, Subject to arise and vanish; Having come into existence they pass away; Good is the peace when they forever cease.".

While each of the above may simply be religious propaganda written in religious scriptures (to propagate the Buddha is superior to Indra, Brahma & other Vedic & Hindu gods), each of the above shows Sakka is not eternal, not omniscient nor omnipotent. In fact, MN 37 & SN 11.4 give the impression Sakka is the leader of the rich & powerful, such as an Emperor of Rome, Genghis Khan, Suleiman the Magnificent or Lord Rothschild.
As for "heedfulness", this may not include the higher teachings of Buddhism such as not-self (anatta) that lead to Nibbana. For example, the word "heedfulness" or "carefulness" is found many times in the Jewish & Christian Bible. SN 11.4 shows how Sakka won the debate among the different gods by having heedfulness in relation to being patient. This does not show he was close to Nibbana. It only shows he had morality & was thus only heedful in respect to maintaining his patience & virtue.

Matali
‘When face to face with Vepacitti, is it, Maghava, from fear or
weakness, that you endure him so patiently, listening to his harsh
words?’
Sakka:
‘It is neither through fear nor weakness that I am patient with
Vepacitti. How can a wise person like me engage in combat with a
fool?’
Of goals that culminate in one’s own good
None is found better than patience.
One who repays an angry man with anger Thereby makes things worse for
himself. Not repaying an angry man with anger, One wins a battle hard
to win.
‘He practises for the welfare of both, His own and the other’s, When,
knowing that his foe is angry, He mindfully maintains his peace.
‘He achieves the cure of both— His own and the other’s.’


During body-scan ('sweeping') meditation, what does brain-imaging (e.g. fMRI) look like?

Disclaimer: I'm not a brain expert or brain-imaging expert or neuroscientist.

In this YouTube video at around 15 minutes, you can find Dr. Zindel Segal presenting fMRI scans on depression patients practising mindfulness-based meditation (most probably Mindfulness Based Cognitive Therapy or MBCT). But I'm not sure if it includes body scanning. MBCT was based on Kabat-Zinn's Mindfulness Based Stress Reduction (MBSR).

There are more fMRI scans shown in this YouTube video by neuroscientists presenting at the 10th Global Conference on Buddhism in Toronto this year. Again, I'm not sure if it includes body scanning.

Probably, you can contact the four neuroscientists in these videos plus Kabat-Zinn, to seek the precise answer to your question. Who knows? Maybe you might give them a new idea for a study, if it has not been done already.

Also see this answer.


So how does one identify the events in the present life caused by karma of previous lives?

The Buddha was able to do so (able to see in detail the consequences of karma); but it's an unusual ability.

See Wikipedia's Enumerations of special knowledges, which includes,

  "Remember one's former abodes" (pubbe-nivāsanussati), that is, recalling ones own past lives;
  "Divine eye" (dibba-cakkhu), that is, knowing others' karmic destinations;

and which ends with,

  The three knowledges are mentioned in numerous discourses including the Maha-Saccaka Sutta (MN 36) in which the Buddha describes obtaining each of these three knowledges on the first, second and third watches respectively of the night of his enlightenment. These forms of knowledge typically are listed as arising after the attainment of the fourth jhana.[11]

  While such powers are considered to be indicative of spiritual progress, Buddhism cautions against their indulgence or exhibition since such could divert one from the true path of obtaining suffering's release.

Where is information about previous life stored?

I think that's not explained in the (relatively early) Tipiṭaka.

I think that maybe later schools of Buddhism introduced various theories, for example:

Ālaya-vijñāna ('storehouse-consciousness')
Citta-santāna ('the stream of mind')
Antara-bhāva or bardo ('intermediate state')

I think this subject causes much discussion and different opinions, perhaps because it's not clearly explained by the Buddha.

In his article titled Rebirth and the in-between state in early Buddhism, Bhikkhu Sujato wrote,

  So right away we get a good sense for the soteriological significance of rebirth within Early Buddhism. But we have learned little of the mechanics of it: How does it happen? What makes it work? How do we analyze the process in detail? We must admit that the Āgama Suttas do not offer us a detailed explanation of such matters. But this itself has its own significance: for the Āgama Suttas, the underlying basis of rebirth is not the issue. The issue is that rebirth is suffering, and practice is needed to find freedom. A detailed ‘scientific’ understanding of rebirth is marginal to the liberative teachings of the Āgama Suttas.

Is it recorded in the soul?

Actually, talk about a "soul" doesn't sound like conventional Buddhist doctrine.

Buddhist doctrine includes Anatta.

Here are a couple of quotes about Anatta.

Egolessness (Anattaa)

  There are three teachers in the world. The first teacher teaches the existence of an eternal ego-entity outlasting death: that is the Eternalist, as for example the Christian. The second teacher teaches a temporary ego-entity which becomes annihilated at death: that is the annihilationist, or materialist. The third teacher teaches neither an eternal, nor a temporary ego-entity: this is the Buddha.

Miln III.5.6: Soul

  The king asked: "Venerable Nagasena, is a soul to be found?"

  The elder replied: "According to ultimate reality, your majesty, a soul is not to be found."

  "You are clever, venerable Nagasena."

  Note:
  Vedaguu: a "knower," permanent subject of experience, soul. Vedaguu is an interesting word, originally a brahmanical term related to mastery of the Vedas. The Buddha appropriated it to mean "one who has attained highest knowledge," i.e., synonymous with "arahant." However, as the PED notes: "A peculiar meaning of vedaguu is that of 'soul' (lit. attainer of wisdom) at Miln 54 & 71."

Buddhist doctrine teaches not to view, as permanent 'self', what's found in the present six consciousnesses (i.e. what we see, hear, taste, smell, touch, and think about).

If there is no ego-entity (self-entity) now, then "rebirth" becomes kind of moot.

And in this answer Yuttadhammo Bikkhu wrote,

  The Buddha never, afaik, used a term that could be translated as "rebirth". In fact, the idea of anything being reborn goes against orthodox early Buddhist teachings. Throughout the Buddha's teachings, it is made clear that at the breakup of the body there is birth, not rebirth - as in birth of new things, not the return of anything old. etc.

Does soul have answers of all our questions?

Therefore probably not: 'soul' doesn't have answers to all our questions.

The later schools of Buddhism do introduce ideas like Buddha-nature (however I don't know whether that corresponds at all to what you might want to call "soul", and I won't try to describe it here).

In the (earlier) Pali suttas, the Sabbasava Sutta warns that there are questions which should not be attended to:

  This is how he attends inappropriately: 'Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past? Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future?' Or else he is inwardly perplexed about the immediate present: 'Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?'

  As he attends inappropriately in this way, one of six kinds of view arises in him: The view I have a self arises in him as true & established, or the view I have no self... or the view It is precisely by means of self that I perceive self... or the view It is precisely by means of self that I perceive not-self... or the view It is precisely by means of not-self that I perceive self arises in him as true & established, or else he has a view like this: This very self of mine — the knower that is sensitive here & there to the ripening of good & bad actions — is the self of mine that is constant, everlasting, eternal, not subject to change, and will stay just as it is for eternity. This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, & death, from sorrow, lamentation, pain, distress, & despair. He is not freed, I tell you, from suffering & stress.

You asked in the OP, "Am I delusional?" Maybe this is an explanation: i.e. attending to questions about self-in-the-past and soul, is a recipe for becoming "inwardly perplexed" and "a fetter of views".

(The antidote, i.e. what should be attended to instead, is the four noble truths etc.)

See also The unanswered questions.


What is the most accurate translation of the First Noble Truth?

officially the noble truths are in https://www.accesstoinsight.org/tipitaka/sn/sn56/sn56.011.than.html
The first one in more details in https://www.accesstoinsight.org/tipitaka/mn/mn.141.than.html

"Now what, friends, is the noble truth of stress? Birth is stressful,
aging is stressful, death is stressful; sorrow, lamentation, pain,
distress, & despair are stressful; not getting what is wanted is
stressful.[2] In short, the five clinging-aggregates are stressful.
"And what is birth? Whatever birth, taking birth, descent,
coming-to-be, coming-forth, appearance of aggregates, & acquisition of
[sense] spheres of the various beings in this or that group of beings,
that is called birth.
"And what is aging? Whatever aging, decrepitude, brokenness, graying,
wrinkling, decline of life-force, weakening of the faculties of the
various beings in this or that group of beings, that is called aging.
"And what is death? Whatever deceasing, passing away, breaking up,
disappearance, dying, death, completion of time, break up of the
aggregates, casting off of the body, interruption in the life faculty
of the various beings in this or that group of beings, that is called
death.
"And what is sorrow? Whatever sorrow, sorrowing, sadness, inward
sorrow, inward sadness of anyone suffering from misfortune, touched by
a painful thing, that is called sorrow.
"And what is lamentation? Whatever crying, grieving, lamenting,
weeping, wailing, lamentation of anyone suffering from misfortune,
touched by a painful thing, that is called lamentation.
"And what is pain? Whatever is experienced as bodily pain, bodily
discomfort, pain or discomfort born of bodily contact, that is called
pain.
"And what is distress? Whatever is experienced as mental pain, mental
discomfort, pain or discomfort born of mental contact, that is called
distress.
"And what is despair? Whatever despair, despondency, desperation of
anyone suffering from misfortune, touched by a painful thing, that is
called despair.
"And what is the stress of not getting what is wanted? In beings
subject to birth, the wish arises, 'O, may we not be subject to birth,
and may birth not come to us.' But this is not to be achieved by
wanting. This is the stress of not getting what is wanted. In beings
subject to aging... illness... death... sorrow, lamentation, pain,
distress, & despair, the wish arises, 'O, may we not be subject to
aging... illness... death... sorrow, lamentation, pain, distress, &
despair, and may aging... illness... death... sorrow, lamentation,
pain, distress, & despair not come to us.' But this is not to be
achieved by wanting. This is the stress of not getting what is wanted.
"And what are the five clinging-aggregates that, in short, are
stressful? The clinging-aggregate of form, the clinging-aggregate of
feeling, the clinging-aggregate of perception, the clinging-aggregate
of fabrications, the clinging-aggregate of consciousness: These are
called the five clinging-aggregates that, in short, are stressful.
"This, friends, is called the noble truth of stress.


Is it disrespectful or unlawful to have dharma tattoo in Sri Lanka?

I'm a Sri Lankan dear user. As I know It's is not unlawful. But it can be considered as a disrespectful thing or as an insulting to Buddhist religion in Sri Lanka.

The problem was tattoos were not familiar in Sri Lanka. Sri Lankans aka 'Theravada Buddhists' believe that things related to the blessed one (the supreme Buddha) shouldn't be in our body as a tattoo, and shouldn't even be in our bed rooms (where we may do disrespectful things in front of the blessed one. But all of these are not laws just the tradition.

In the case you mentioned, that women had a tattoo of thw blessed one I guess. Some people misunderstood it as that women was trying to insult Buddhist. But she was released immediately.

Sri Lanka doesn't have tough laws related to religion. It's very kind hearted society. So if you are going to visit Sri Lanka just cover those tattoos and then people won't misunderstand you. And kindly explain that you are not insulting Buddhists and It's just a tradition in your country. May the triple gem bless you!


How can I remove my desire for a relationship/girlfriend?

What helped me tremendously distance myself is this:
Contemplate the various advantages and disadvantages of having a girlfriend--particularly the one that you think you would get--not the dream-woman-that-you-have-to-be-on-a-certain-level-you-are-not-at-to-get.

For example, here is a personal list of benefits of celibacy:

Jing retention for transmutation into spiritual energy (chi, shen)
Time saved for spiritual and personal goals.
Money saved for spiritual and personal goals and fun.
Mental energy saved from all the headache and back and forth.
Social energy that can go into practical things like helping people or myself rather than feeding a woman's ego.
Less stress for managing a relationship... peace
Less stress about her cheating on me every day... peace

And disadvantages:

Lack of endorphins and excitement
Tactile loneliness
Social ignorance
Sexual ignorance
Intellectual ignorance about X

At this point you should have an overall idea if there is more advantage or disadvantage.

The last step is to FIND activities which address the disadvantages.

exercise
joining a sangha and doing social activities together
learning more more about female evolutionary psychology via videos/books (see Red Queen, Sperm Wars)
getting actual results of Buddha dharma

Lastly, I would say that it is best to pursue your path and not look for anything external because that external (i.e. girlfriend) when it comes to you "naturally" will be extremely well-matched for you (a great companion on your spiritual journey). Maybe it's because you started teaching or you were really successful and someone who values it took notice, etc.... let her find you.

Pursuing an un-ideal relationship would take you off the market and you might miss that girl of your dreams BECAUSE you were looking for her consciously and/or are with someone! Strange, isn't it? The best thing may be to be celibate until hotly pursued by someone well-matched. If it doesn't happen and you put all your 100% effort into the benefits list... then not much is lost!
But had you done the opposite... you will regret the sexual life for maybe eons or however long you think until you are a human and above with Buddhadharma.


Accurate and Concise Translation of Dhamma Qualities

There's one here -- Dhammānussati:

Svākkhāto bhagavatā dhammo: sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī ti.

The Dhamma is well declared by the Bhagavā: visible here and now, immediate, inviting to come and see, effective, to be individually ascertained by the wise.

If you use a mouse to hover over one of the coloured words (of English or Pali) there's a popup containing a little definition of the Pali:


Cause and End of Suffering vs the Four Noble truths

This is in MN 22.

  What I teach now as before, O monks, is suffering and the cessation of suffering.

Here, the teachings are summarised in a two-fold manner; other times four-fold, such as four noble truths; other times twenty-four-fold, such as dependent origination & dependent cessation.


Is there a Buddhist 'noninterference' concept?

I think you already answer your own question by mentioning impermanence. Why act upon something that will slip away between your fingers anyway, without anyone having the slightest control. Phenomena both mental and physical are uncontrollable and ungovernable. Interfering with them will not bring anything good out of it. Interfering with phenomena will bring suffering in the end. When i use the word interfere here i mean after the 7th link in Dependent Origination where craving, attachment and becomming happens. That will only lead to suffering.

Instead non-interference is what one should practice meaning observing phenomena arising and passing away. The practice of insight meditation is your answer. As you mention yourself one should work on oneself and develop oneself instead of trying to change the world. Interfering with e.g. politics, environmental protection etc. will only treat symptoms since the root cause are Greed. Only that can be reduced by working on ourselves trying to develop the mind.

Let me try to give another example. One is sitting in insight meditation and observing phenomena. One is not mindful for a moment and the mind gets sucked into the maelstroem of e.g. a mental formation. Then when mindfulness returns one will see that suffering is gained through interfering with phenomena. When seeing that over and over the mind naturally begins to let go and just observe phenomena without interfering, engaging them.

I dont know if this answers your question. I think the term non-interference might not directly be found in the texts under that name but its a derivative from the practice of insight meditation or a result of the impermanent nature of phenomena.

By the way i think its good that you mentioned the doctrine of Anatta. Everything just becomes problematic when an I, Me of Self is added to the equation. This have also been discussed recently. Take a look at this question here. You might be able to take the same perspective here that when adding an experiencing, permanent entity or Self to the equation then suddently you have "someone" that interferes.

Lanka


Is there any truth in the legend about the birth of Siddhartha?

It depends what you mean by truth. If you mean did this actually occur then I would agree it does seem far fetched. However if you understand it as a myth then it will have truth. I think sometimes we understand myths as been basically being synonymous with fiction. However myths have a deeper truth that is relevant to the culture or society that it comes from. Authors such as Joseph Campbell go further and say that myths have a truth that cuts across cultures and societies - a comparative mythology.

The story above could be understood as a variant of the hero story which typically have miraculous or supernatural beginnings. The story of Christ could be understood in the same way (though obviously not everyone would be happy with this interpretation). This kind of comparative mythology can be seen in other places in the Buddha's life story. His enlightenment experience can be seen as occurring on the world navel (axis mundi) as well as more prosaically under the Bodhi tree.

Joeseph Campbells book, The Hero with a 1000 Faces, is a good place to start if you are interested in these ideas.


MN 72 - Why is a freed mind not "not reborn"?

Well then, are they not reborn?
Tena hi, bho gotama, na upapajjatī ti?
‘They’re not reborn’ doesn’t apply, Vaccha.

I would suggest it has to do with the way this question is formulated. It's not about rebirth having ended but about pointing to a person because of the use of the word 'they'.
Talking about a 'they', 'him', 'her' doesn't apply anymore. So, the question is wrongly put.
That's my take on it.


Where can i find the original text of learning the jhanas

On this page, you can find quotes from the Pali Canon on jhanas together with their sources.

For further commentary on jhanas, please see this page.

This question may also help you.


Why the view "I am the owner of my karma" not contradict anatta?

This is how you practice equanimity (upekkha). It's the one of the four divine abodes. Just like in Metta(loving-kindness) meditation where you say "may I/my parents/relatives/friends be happy, well, free from suffering etc.", Upekkha meditation is also practiced at a conceptual level.

The purpose of Upekkha meditation is to cultivate equanimity in the mind. It does not lead to realization of Anatta nor enlightenment unless you turn it into Vipassana at some point.

Anatta is at the level of ultimate reality. That is for advanced practitioners of Buddhism. Trying to teach Anatta to everyone regardless of their mental maturity will not be productive as many will endup being more confused than they already are. That's why there are teachings in Buddhism that help you develop the mind at a conceptual level where you are familiar and comfortable. It is important not to mix up these teachings with the teachings of ultimate reality.


This is an important topic.

  AN4.95:1.1: “Mendicants, these four people are found in the world.  What four?

There are those who practice to benefit neither themselves nor others. It creates no benefit. Let's skip that one.

And one can practice to benefit oneself. Or one can practice to benefit others. However...

  AN4.95:3.3: But the person who practices to benefit both themselves and others is the foremost, best, chief, highest, and finest of the four.

Notice also that there is an important difference between pleasing others and practicing for their benefit. For example, a drug addict would be pleased to receive free drugs, but it would not be to their benefit. Let us all practice to benefit others as well as ourselves.


I am confused about certain things, I really hope some kind person can help

From Buddhist perspective, the key ideas of Advaita Vedanta are pretty similar to (Mahayana) Buddhism except the parts where it says that consciousness is everything and that our true nature is consciousness.

Instead we say that consciousness is just one of the phenomena, albeit a very important one. We also say that identifying with anything (including consciousness) leads to suffering, because it makes you vulnerable to change (of that).

What is the view of Buddhism on time and space does it exist?? In Advaita they say time and space do not exist at all.

I mean, obviously time exists in some sense. It's 4:27pm when I write this. I'm not making this up, really ;) Similarly, space exists in some sense. My cubicle at work has very little space. So in some sense space is real too.

In Buddhism we say, that every thing is valid within its certain context or within its certain frame of reference. But outside of that frame of reference, it makes no sense. So we try not to say "exists" or "does not exist" - we think these categories are naive. Instead we say, "here is the context in which it can be observed, here are the limits of that context, so this is the extent to which it can be said to exist".

Advaita says that there is only the universal consciousness and all the objects and people are illusions what is the Buddhist view here?

Well, in Buddhism we agree that everything is connected, or interrelated. Things influence each other and our consciousness arises based on those interactions. But we don't say it's "one" or "many" - because again that depends on perspective. In one sense its one, in another sense its many. We don't want to make one-sided statements.

In (Mahayana) Buddhism we say that separate objects and people are illusion, and that instead it's an interconnected network. We also say that the way things look to us is "like an illusion" because what we see is the models our mind builds, not the actual things. These models can be approximate or completely wrong, but that's what we see. In this sense too, objects and people as they appear to us are illusions.

Advaita says that in deep sleep consciousness do not stop what is the Buddhist view here?

There are different levels of mind, some more coarse and some more subtle. There is a kind of mind that does not stop in deep sleep and there is a kind of mind that does not stop with death.

In Advaita in order to experience our true nature we have to relax our attention from objects and let consciousness be aware of itself. What is the Buddhist view here does Buddhism say that consciousness being aware of itself is our true nature if not how do we experience our true nature similarly to the way advaita vedanta showed us to do and how do Buddhist explain that experience of our true nature.

There are many "schools" in Buddhism that teach different styles, created by different temperaments of teachers and thus better fitting for different temperaments of students. Some teach meditation that is very similar to what you describe, "relax our attention from objects and let consciousness be aware of itself". Others teach different methods. It depends on the student.

In Buddhism we would say that our true nature is "the way things really are" aka "truth" or "suchness". Which is more broad and more correct than "consciousness" because consciousness is just one part of the mix.

Advaita Vedanta says that the world made out of matter in the waking state that we experience is in reality consciousness. They use the analogy of the dream where it seems that matter exists for us in the dream when we wake up we realize everything was consciousness. What is the view of Buddhism here?

In Buddhism we also say that things are nondual - meaning that matter, energy, information and mind are different aspects of same stuff, that it is not fundamentally two or three or four different things. So, when you understand that matter, energy, information, and mind are different aspects of same stuff, you wake up from the dream that coarse phenomena are important, and realize that in fact subtle influences are much more important.

What is the difference between the nature of Brahman and Nirvana? What is the difference between Nirvana and Samsara I read that they are the same? Which implies that Buddhism agree with advaita vedanta that we are in fact our true nature all the time and we have are just in a illusion that we are not.

Yes of course. Generally speaking you are right, and Buddhism says the same. But it is important to really understand this in-depth, not just repeat someone's words.

Brahman is a fancy word for the Absolute, the totality of everything in space and time. Nirvana is the word for the absolutely perfect peace, freedom, and harmony. This perfect peace or perfect harmony is achieved when there is complete integration of all dualities, when there is no more conflict.

In Buddhism we say, it's not enough to just say that everything is already perfect, that universe is in harmony, and that samsara is nirvana. This is true, but not enough. We also say, it's not enough to just sit and let consciousness be aware of itself. Instead, we say, we should work on eliminating the conflict, both in our lives and in our minds. And how do we eliminate conflict?

We don't create outer conflict with our behavior. We create outer harmony with our behavior. We don't create inner conflict with our thinking. We create inner harmony with our thinking. We let go of childish simplifications and attain real understanding. This way we don't just say that everything is Brahman, Nirvana, Harmony and Peace - we actualize it in our life.


Other physical (samatha) meditation objects besides breath?

yes, when it comes to rupa, there is bhāvana on ''rupa'', or better said, bhāvana  on each one of the five properties
http://obo.genaud.net/dhamma-vinaya/ati/mn/mn.062.than.ati.htm#p1

  "How, lord, is mindfulness of in-and-out breathing to be developed and
  pursued so as to be of great fruit, or great benefit?"

  "Rahula, {any form whatsoever that is past, future, or present;
  internal or external; blatant or subtle; common or sublime; far or
  near: every form is to be seen as it actually is with right
  discernment as: 'This is not mine. This is not my self. This is not
  what I am.'

  There are these five properties, Rahula. Which five? The earth
  property, the water property, the fire property, the wind property,
  and the space property.

  "And what is the earth property? The earth property can be either
  internal or external. What is the internal earth property?}[3]
  Anything internal, within oneself, that's hard, solid, and sustained
  [by craving]: head hairs, body hairs, nails, teeth, skin, flesh,
  tendons, bones, bone marrow, kidneys, heart, liver, membranes, spleen,
  lungs, large intestines, small intestines, contents of the stomach,
  feces, or anything else internal, within oneself, that's hard, solid,
  and sustained: This is called the internal earth property. Now both
  the internal earth property and the external earth property are simply
  earth property. And that should be seen as it actually is present with
  right discernment: 'This is not mine, this is not me, this is not my
  self.' When one sees it thus as it actually is present with right
  discernment, one becomes disenchanted with the earth property and
  makes the earth property fade from the mind.

  "And what is the water property? The water property may be either
  internal or external. What is the internal water property? Anything
  internal, belonging to oneself, that's water, watery, and sustained:
  bile, phlegm, pus, blood, sweat, fat, tears, oil, saliva, mucus,
  oil-of-the-joints, urine, or anything else internal, within oneself,
  that's water, watery, and sustained: This is called the internal water
  property. Now both the internal water property and the external water
  property are simply water property. And that should be seen as it
  actually is present with right discernment: 'This is not mine, this is
  not me, this is not my self.' When one sees it thus as it actually is
  present with right discernment, one becomes disenchanted with the
  water property and makes the water property fade from the mind.

  "And what is the fire property? The fire property may be either
  internal or external. What is the internal fire property? Anything
  internal, belonging to oneself, that's fire, fiery, and sustained:
  that by which [the body] is warmed, aged, and consumed with fever; and
  that by which what is eaten, drunk, chewed, and savored gets properly
  digested; or anything else internal, within oneself, that's fire,
  fiery, and sustained: This is called the internal fire property. Now
  both the internal fire property and the external fire property are
  simply fire property. And that should be seen as it actually is
  present with right discernment: 'This is not mine, this is not me,
  this is not my self.' When one sees it thus as it actually is present
  with right discernment, one becomes disenchanted with the fire
  property and makes the fire property fade from the mind.

  "And what is the wind property? The wind property may be either
  internal or external. What is the internal wind property? Anything
  internal, belonging to oneself, that's wind, windy, and sustained:
  up-going winds, down-going winds, winds in the stomach, winds in the
  intestines, winds that course through the body, in-and-out breathing,
  or anything else internal, within oneself, that's wind, windy, and
  sustained: This is called the internal wind property. Now both the
  internal wind property and the external wind property are simply wind
  property. And that should be seen as it actually is present with right
  discernment: 'This is not mine, this is not me, this is not my self.'
  When one sees it thus as it actually is present with right
  discernment, one becomes disenchanted with the wind property and makes
  the wind property fade from the mind.

  "And what is the space property? The space property may be either
  internal or external. What is the internal space property? Anything
  internal, belonging to oneself, that's space, spatial, and sustained:
  the holes of the ears, the nostrils, the mouth, the [passage] whereby
  what is eaten, drunk, consumed, and tasted gets swallowed, and where
  it collects, and whereby it is excreted from below, or anything else
  internal, within oneself, that's space, spatial, and sustained: This
  is called the internal space property. Now both the internal space
  property and the external space property are simply space property.
  And that should be seen as it actually is present with right
  discernment: 'This is not mine, this is not me, this is not my self.'
  When one sees it thus as it actually is present with right
  discernment, one becomes disenchanted with the space property and
  makes the space property fade from the mind.

  "Rahula, develop the meditation in tune with earth. For when you are
  developing the meditation in tune with earth, agreeable and
  disagreeable sensory impressions that have arisen will not stay in
  charge of your mind. Just as when people throw what is clean or
  unclean on the earth — feces, urine, saliva, pus, or blood — the earth
  is not horrified, humiliated, or disgusted by it; in the same way,
  when you are developing the meditation in tune with earth, agreeable
  and disagreeable sensory impressions that have arisen will not stay in
  charge of your mind.

  "Develop the meditation in tune with water. For when you are
  developing the meditation in tune with water, agreeable and
  disagreeable sensory impressions that have arisen will not stay in
  charge of your mind. Just as when people wash what is clean or unclean
  in water — feces, urine, saliva, pus, or blood — the water is not
  horrified, humiliated, or disgusted by it; in the same way, when you
  are developing the meditation in tune with water, agreeable and
  disagreeable sensory impressions that have arisen will not stay in
  charge of your mind.

  "Develop the meditation in tune with fire. For when you are developing
  the meditation in tune with fire, agreeable and disagreeable sensory
  impressions that have arisen will not stay in charge of your mind.
  Just as when fire burns what is clean or unclean — feces, urine,
  saliva, pus, or blood — it is not horrified, humiliated, or disgusted
  by it; in the same way, when you are developing the meditation in tune
  with fire, agreeable and disagreeable sensory impressions that have
  arisen will not stay in charge of your mind.

  "Develop the meditation in tune with wind. For when you are developing
  the meditation in tune with wind, agreeable and disagreeable sensory
  impressions that have arisen will not stay in charge of your mind.
  Just as when wind blows what is clean or unclean — feces, urine,
  saliva, pus, or blood — it is not horrified, humiliated, or disgusted
  by it; in the same way, when you are developing the meditation in tune
  with wind, agreeable and disagreeable sensory impressions that have
  arisen will not stay in charge of your mind.

  "Develop the meditation in tune with space. For when you are
  developing the meditation in tune with space, agreeable and
  disagreeable sensory impressions that have arisen will not stay in
  charge of your mind. Just as space is not established anywhere, in the
  same way, when you are developing the meditation in tune with space,
  agreeable and disagreeable sensory impressions that have arisen will
  not stay in charge of your mind.


If there is no self how can Nirvana be described as bliss?

According to Buddhism, even when I am typing these words and seeing the screen, there is no one there. The 'person' isn't an existing thing, it is just a label we put on things to describe how things work, and the label of person refers to a large group of many different mental and physical processes.

If there is ultimately no self, does that mean that all experience is impossible? No. There are individual parts that preform functions and made experience possible. When I look at the computer screen, it isn't some sort of seperate "me" inside my head that is seeing the screen. Rather, the coming together of the object, my eye, and and my brain, work together and as a result, awareness of the screen arises.

It's the same way with Nibbana. There isn't anything there that you can really call a person, but there is Nibbana, and there is consciousness that is taking Nibbana as an object (called Lokuttara-Citta in the books of Abhidhamma). It is this consciousness that is blissful.


Can the mind be trained to maintain equanimity in the face of compulsive urges/cravings (without giving in / acting out)?

Please refer to my answer on "How can I forget my old girlfriend?"

Urges and cravings come up because we seek sources of external energy. We assume that these things can give us something: make us happier, elevate us, entertain us. So all these cravings even though they seem different are really cravings for one thing - energy. However, if you look at them really carefully you will see that obtaining these things does not give large amounts of energy for a long time. It's like browsing Facebook: we hope we will see a post that will be interesting, educating, motivating, and will improve our day - but most of the time we just keep scrolling and scrolling, and most of the posts don't give us more than a few seconds of joy, so the entire experience is very frustrating. But we still keep craving, funny huh? Because we are so confused!

The real source of energy is only our own strength. Giving in to the urges will never give enough energy. Only authentic challenges that we really believe in can give us what we are looking for. So the only way to obtain that energy that we crave for is to sit down, meditate, and see what we really want deep inside. Which personal weakness we want to overcome to get something we dream about. Then go ahead and overcome that weakness and achieve that goal. That will give you energy that will be real, and all small urges and cravings will be so obviously hollow comparing to that, that they will all subside by themselves.


What is the destination (rebirth) of a person with Vibhava Tanha?

yes there is not much on Vibhava Tanha in the suttas. The term Vibhava Tanha always appear without any detail.https://suttacentral.net/define/vibhava
Perhaps the closest you get is the dimension of nothing or perception-nonperpcetion like here https://www.accesstoinsight.org/tipitaka/mn/mn.106.than.html

today some people say that Vibhava Tanha was added because puthujjanas managed to think that a lack of bhava Tanha means idolizing suicide, so they countered that with the lack of the formal opposite of bhava tanha, which is Vibhava Tanha...


How did Sarakani become a stream enterer despite having an alcohol drinking habit?

Does it meant that he gave up alcohol and undertook the training, and became a stream enterer?

That's not how I read the translation, i.e. I'm not sure that is what's implied.

Perhaps I should start by mentioning that, whereas SN 55.24 says ...

  Sarakāni was too weak for the training; he used to drink alcohol.”
  Saraṇāni sakko sikkhādubbalyamāpādi, majjapānaṃ apāyī”ti.

... there's SN 55.25 which says ...

  Sarakāni didn’t fulfill the training.”
  Saraṇāni sakko sikkhāya aparipūrakārī ahosī”ti.

Anyway, near the start of SN 55.24 it says,

  Mahānāma, when a lay follower has for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha, how could they go to the underworld? And if anyone should rightly be said to have for a long time gone for refuge to the Buddha, the teaching, and the Saṅgha, it’s Sarakāni the Sakyan

So that's one thing and maybe enough.

It isn't the same story but see also the Weaver's Daughter ...

  At the conclusion of the discourse that maiden was established in the fruit of stream-entry

... and there a factor (and something that may have in common with this) was her having lived with the Buddha's message for a long time.

The next paragraphs talks about immersion and so on -- variations on a theme (all including immersion as a kind of minimum). The same person (Mahānāma the Sakyan) asked a related question in AN 3.73.

It ends with -- or perhaps, "But it ends with" (though it might be better to understand it without "but", because "without but" is a description of the end-state i.e. having completed stream-entry):

  If these great sal trees could understand what was well said and poorly said, I’d declare them to be stream-enterers. Why can’t this apply to Sarakāni?

I get the impression that stream-entry depends on understanding the Dhamma when it's spoken by the Buddha -- there are many examples of that (at the end of SN 56.11 for a start, but also often at the end of many suttas with the Bhagava and a lay-person).

So that's another thing (maybe the same thing), and also enough.

Finally it says,

  Mahānāma, Sarakāni the Sakyan undertook the training at the time of his death.
  Saraṇāni, mahānāma, sakko maraṇakāle sikkhaṃ samādiyī”ti.

The translation says "training" but the Pali says saraṇa -- maybe "refuge".

I think that's saying he became a stream enterer when he died, before he died, as he was dying -- however long that took, whether it was a moment before (Last thought before death?), or whether the "time of dying" (maraṇakāla) was days or weeks or longer, months.

I think we're meant to believe it's possible for a person -- for almost anyone (see also Aṅgulimāla, "The Buddha had often warned not to judge people from appearances and their external behavior").

And the suttas have many examples of people attaining a higher "stage" of enlightenment as they're dying.

My opinion, if you'll forgive it, is that I may be disinclined to recommend a life of drunkenness -- that might be crazy, and perhaps not in a good way. That said, it's possible (and fortunate) that stream entry may occur towards the end of life (though arguably not a safe bet and compassionate and everything to wait until then).

The sutta isn't very clear on whether Sarakani gave up alcohol. Did he give it up?

Perhaps you give up a lot as you're dying.

  People, other than the wise, do not realize, "We in this world must all die," (and, not realizing it, continue their quarrels). The wise realize it and thereby their quarrels cease.


I found this article (by
Ven. Bhikkhu Bodhi) recently when I was looking for a description of "compassion".

It says (beware that the following quote is taken slightly out of context),

  Lay people support the Sangha with their simple material needs of food, robes, dwellings, and medicines. They also give generously to the poor and disadvantaged. In Sri Lanka, for example, blood donation campaigns are common on Buddhist holidays, and many people donate their eyes to eye banks and their bodily organs for medical research after their death. I learned recently that in Sri Lanka, more than 200 monks have donated kidneys, without any thought of remuneration or any other personal benefit, solely for the privilege of giving a bodily organ.

I infer that the "kidney donation" is from living donors.

In summary, I think that Theravada Buddhism says it's okay to do it (perhaps with some limitations which I hope are obvious regarding harmlessness).

This Buddhism and organ donation page from the UK claims that it's ethically okay, for example here is one of several quotes,

  Organ donation is acceptable in Theravada Buddhism. It is a Buddhist virtue to generously extend help to other sentient beings and this covers the case of organ donation." (Phramaha Laow Panyasiri, Abbot, The Buddhavihara Temple)

It also says,

  There are no injunctions in Buddhism for or against organ donation. The death process of an individual is viewed as a very important time that should be treated with the greatest care and respect. In some traditions, the moment of death is defined according to criteria which differ from those of modern Western medicine, and there are differing views as to the acceptability of organ transplantation.

I tried to ask about "the moment of death" in this separate question: How long to leave a body undisturbed after death?


Is it complete shut down of perception and detachment of physical world?

It is a condition with no happiness or sorrow, no pain,no darkness or light,no noise or sound etc....and finally we can say "unconditional state of mind." and closer to description of "Nirvana"

Actually that's far from Nirvana. If that was the case any sleeping newborn baby would've been in Nirvana without the need for any Dhamma cultivation. A person in a coma might seem to be at peace and without happiness or sorrow, but hidden in those deep layers of his consciousness are still the seeds of defilements, of greed, hatred, and ignorance. As long as these "fuels" are still there and have not been eradicated, the Samsara cycle still goes on for him. In constrast, a person who has attained Nibbana has perfect awareness, but due to the total elimination of all the "fuels", s/he's able to be 100% at peace while being 100% conscious.


What does Robert M. Pirsig's "Quality" correspond to in Buddhism?

I'm not sure but I guess it's an expression of "feeling" or Vedanā -- e.g. the feeling that, "This is pleasant" versus "This is not pleasant".

I say that because the book starts with discussing whether you should maintain your motorcycle, based on whether your doing so leads to your having a good time when you're riding (I think there's a passage with an analogy about riding on a sunny day on a well-tuned machine versus riding in the rain on a machine that's breaking down). The word "feeling" shows up frequently in the first chapter,

Another memorable passage, near the climax, is when he explains the Greek idea of arete -- I think that the example which he gives, i.e. "And
may they say, as he returns from war, ‘He is far better than his father.’" appears to be an example of pride or conceit.

I'm not sure whether all that is what Buddhists would call "the direct experience of the moment". I couldn't tell you about Zen but the practice of "guarding the sense door" might (I'm not sure) involve being aware of what you sense (e.g. aware of contact: contact between light plus eye plus consciousness-of-seeing, and so on for all six senses), without becoming over-involved in how you may feel about that, in the feelings which you develop as a consequence of that sensory contact.

On the other hand part of what I think is good about the book is when he decides that the question "What is good?" is a more important or fundamental question than "What is true?" (i.e. when he contrasts the Sophists with Aristotle). I think the question of "What is good?" (i.e. Quality) corresponds not only to "feelings" but also "virtue" (right behaviour, righteousness, morality) ... and not only "virtue" but also the question of whether things are "beneficial" or "skillful" instead of harmful. And I think that corresponds to Buddhist concepts -- one of which is sila, which isn't just elemental but fundamental to Buddhism-as-it's-taught -- and another is the Buddhist term "ariya", which is translated "noble" or right, and is used when naming, "the noble truths", "the noble eight-fold path", "the noble sangha".


States of calm attained thorough meditation is only temporary.Enlightenment is permanent.You can't stay in that state forever.The key is not to get rid of thoughts or be in a state of no thought but to see the nature of these thoughts to the point that it doesn't bother you.

I read that if you stay 45 minutes without even the subtlest thought crossing your mind you'll be enlightened

what.

i don't know maybe.But i think it takes more than 45 minutes to be enlightened.Unless your an Anagami.Also enlightenment is not a not thinking contest.If that was the case i can think of a few people who'd be enlightened by now.


How is sexual misconduct explained in regards to the five precepts?

In MN 41 (and elsewhere), the Buddha describes sexual misconduct as follows:

He is given over to misconduct in sexual desires: he has intercourse with such (women) as are protected by the mother, father, (mother and father), brother, sister, relatives, as have a husband, as entail a penalty, and also with those that are garlanded in token of betrothal.
(Ñanamoli, Trans)

The commentary explains this passage as follows:

Māturakkhitātiādīsu yaṃ pitari naṭṭhe vā mate vā ghāsacchādanādīhi paṭijaggamānā, vayapattaṃ kulaghare dassāmīti mātā rakkhati, ayaṃ māturakkhitā nāma. Etenupāyena piturakkhitādayopi veditabbā. Sabhāgakulāni pana kucchigatesupi gabbhesu katikaṃ karonti – ‘‘sace mayhaṃ putto hoti, tuyhaṃ dhītā, aññattha gantuṃ na labhissati, mayhaṃ puttasseva hotū’’ti. Evaṃ gabbhepi pariggahitā sassāmikā nāma. ‘‘Yo itthannāmaṃ itthiṃ gacchati, tassa ettako daṇḍo’’ti evaṃ gāmaṃ vā gehaṃ vā vīthiṃ vā uddissa ṭhapitadaṇḍā, pana saparidaṇḍā nāma. Antamaso mālāguṇaparikkhittāpīti yā sabbantimena paricchedena, ‘‘esā me bhariyā bhavissatī’’ti saññāya tassā upari kenaci mālāguṇaṃ khipantena mālāguṇamattenāpi parikkhittā hoti.

Rough translation:

In the case where the father is gone, or the mother provides support such as food and clothing, the mother guards [her] thinking "I will give [her] to a good family when she comes of age." This is called "protected by the mother". By the same means "protected by the father", etc., should be understood.
When families come together and, even when the fetuses have just reached the womb, make an agreement - "If I have a son and you a daughter, let there be no getting to go to another; let her be for my son." Even in the case of a fetus that is protected thus, it is called "having a husband".
"Whoever goes to a woman of such and such a name, such a penalty is for him." Thus, a penalty is established by a village or a house, or a street; this is called "as entail a penalty."
"Even to the extent of those who are garlanded" - to the last extreme of all, with the perception that "This woman will be my wife", by tossing some garland over her head, there is "those that are garlanded".

Soooo, it doesn't seem all that culturally dependent. Some points of note are:

Polygamy isn't included in the precept at all;
State-condoned prostitution doesn't seem to be considered immoral either. Illegal prostitution is considered wrong, but only because of the penalty it brings.
Infidelity doesn't appear either; in the Sigalovada Sutta however, the Buddha says that a wife is to be attended to "by being faithful to her". It seems likely, therefore, that the reverse of the description here is to be considered as implied; if you are in any one of the protected situations yourself, engaging in a breach, even with a woman who is not so guarded, would be immoral.

Basically, the point is that breaching an existing relationship, including parental guardianship, is a breach of the precept. It doesn't seem likely that this would be affected by cultural norms; as the Buddha notes, as long as there is a claim and it is breached, it is wrong sexuality.
It's worth noting, of course, that in (Theravada) Buddhism all intentional sexual activity is inherently immoral; this precept just attempts to lay down some general principles for those unable to commit to celibacy.


English translation of the Samyutta Nikaya

SuttaCentral has translations by Ven. Sujato (and other translations).

And there are Piya Tan's translations with his commentaries hosted on a site called "The Minding Centre" (formerly called "The Dharmafarers").

Also (according to this answer), Obo's web site links to several translations if you want to compare them.

And the Buddha Vacana web site is one of my favourites, it only translates some of the suttas but translates in depth, i.e. with the English and Pali in parallel (which you can also get with Ven. Sujato's translations, especially if you enable "Activate Pali word lookup" and "View original text with translation" in the Text settings).


Yeah, initially you may experience all kinds of glitches. When you don't meditate a lot of energy is stuck at different layers of your body-mind, and when you start meditating those layers start connecting to each other and energy starts flowing up and down.

So you may get a headache or feel like you are flying or see some flashes of colors, or get various body experiences etc. These are all like hallucinations, don't take them too serious. It is only a side effect of your energy moving to a more balanced state.

Some of them are very cool. Some of them can be super interesting thoughts or intellectual realizations. You job is to not fall in love with them on one hand, and don't fight them on the other hand, but let them come up and pass away so you can keep going.

Next you may expect funny dreams. Maybe lucid dreams when you know you're dreaming. Maybe flying dreams. Maybe dreams in which you go through walls. You may also start noticing how in your post meditation you become more steady and your senses get a lot brighter, like you feel more awaken.

On the other hand, at some point you may feel like meditation gets very frustrating. For some reason you start hating it. Usually that means you got stuck on some preconceived notion of how meditation is supposed to go. If that happens, let go of that!


Where did Nanavira Thera deviate from the commentaries

Most of it is available in his Notes on Dhamma, and some more in the Letters. In other words, anyone interested is welcome to do their homework. Some examples:

  Cittavīthi, ... of which so much use is made in the Visuddhimagga ... is a pure scholastic invention and has nothing at all to do with the Buddha's Teaching

...

  ... the erroneous notion of anuloma-gotrabhu-magga-phala, supposed to be the successive moments in the attainment of sotāpatti. It is sometimes thought that the word akālika as applied to the Dhamma means that attainment of magga is followed 'without interval of time' by attainment of phala; but this is quite mistaken.

...

  Phassa, 'contact', is defined ... as the coming together of the eye, forms, and eye-consciousness ... But it is probably wrong to suppose that we must therefore understand the word phassa, primarily at least, as contact between these three things.


Street art interpretation in predominantly Buddhist country

Covid is attacking the world (represented by the globe/planet).

It's entering the world (like the virus enters a biological cell).

The world is suffering (represented by the crying face).

The doctors and nurses (white lab coats and masks) are pulling together (working/cooperating) to help pull the world away from death.

It looks like death by drowning, they don't appear to be winning at the moment.

The sea-weed-like tail and teeth on the virus make it look like a deep-sea fish. I'm not sure what the red eye is meant to symbolise, except it's "Breaking the fourth wall".

The flag is Myanmar's.

I don't know about "death" and/or "father time" there -- represented with a scythe, which is an agricultural tool for cutting long grass and wheat and so on -- that's western imagery/iconography, is it eastern too?

Giving it the same colour as a monk's robe in Myanmar -- i.e. coloured maroon -- it's that I guess which is the "controversy" you're talking about (in the west, Death's robe would normally be grey or black -- coincidentally about the colour of a Christian monk's cassock).

The figure's tall/straight back, and bowl, look a bit like a monk's also.

Perhaps it's being interpreted as a message that monks an/or Buddhism are spreading the disease somehow, and that modern medicine/medics are trying the save people?

Yes https://en.wikipedia.org/wiki/Death_(personification) does seem to imply that the Grim Reaper is or was typically western rather than eastern iconography.
My guess is that the artist didn't intend to be anti-Buddhist, but did a bad job of translating the Grim Reaper. In the West it's depicted dressed (if it's dressed at all and not just a naked skeleton) in the robes of a Christian monk. I think that's not intended as an anti-Christian message, but comes from medieval times when it was intended to be seen and understood by monks -- in that context, "monks robes" were simply the ordinary clothing which they all (all monks) wore, so Death was wearing the robes of a departed Brother.
Maybe tactless or controversial of the artist, though, to depict that as a Buddhist instead.


What Pali and English words are translations of the Norwegian words for ‘reality’?

"Yatha butha" and "Thathata" are pali terms for Reality.
By referring SuttaCentral website,

Definition for the pāli word Yathābhūtaṃ
yathābhūtaṃ adv. in truth; in reality; in its real essence.

As Butha,

Definition for the pāli word Bhucca
bhūta] only in cpd. yathā—bhuccaṁ (nt. adv.) as it is, that which
really is, really (=yathā bhūtaṁ) Th 2, 143 … 143. See under yathā.

As Thatha

Definition for the pāli word Tathatta
M i.468.—abl. tathattā in truth, really Sn 520 sq. (cp. M Vastu
iii.397). tathatta nt. the state of … Tathatta (nt.) [*tathātvaṁ] "the
state of being so," the truth, Nibbāna; only in foll. phrases: (a)

Most common terms used to clarify reality are "Anicha, Dukka, Anatha". "Sunya and Pathichasamuthpanna" also can be used.


Being contacted by painful feeling, he seeks delight in sensual
  pleasure. For what reason? Because the uninstructed worldling does not
  know of any escape from painful feeling other than sensual pleasure.

  SN 36.6


What difference is there in reciting and listening to mantras?

The esoteric vibrations are what its all about. This is why the best mantras are in their original language (usually Sanskirt) not the transliterated and especially not the translated versions.

To answer your question: How much stronger would the vibrations be if you say it with your voice than your mind? Much much stronger. You are basically doing a magic summoning spell, summoning good karma and asking for the respective forces to help you. The more in-sync you are with the vibration the more likely they will be able to "hear"/feel your call and help you.

At higher stages of focus, where you are doing it mentally and you can ignore everything else, it does not make much of a difference because the focus is the same and the vibrations have already sufficiently transformed the body.

Thus, do it loudly verbally, using it as your focus.
Once your focus is developed (jhana) then you can do it silently.

I would recommend "How to mantra" by William Bodri for more esoteric information in regard to this subject.


Ambitions - Are they Real or just an Illusion

In my opinion, it is good to have goals, but the "why" and intensity is very important. If you thirst for it, because, let's say, you expect outer praise from someone, that is not very wise and will eventually lead to disappointment and frustration. Your intention is very important (why you want something). If you think, speak and act in such a way that supports a relative harmonious life for both you and others -then go for it! Another thing to consider: Usually people have a rather short sighted view and wear pink coloured glasses. They focus only on the short term pleasures, see only the beauty in the object (or pleasure), but don't consider the long(er) term drawbacks. For example: Humans enjoy sensual pleasures because they feel good (now) and therefore they repeat it over and over again.  This might not sound problematic, but this causes all kinds of addictions like binge eating, alcoholism, drug addiction, sex addiction followed by lack of self control, rationalizations ("it's fine what I'm doing".. so basically short sighted), a mind which is never restless, attachment, problems with oneself (self hatred, lethargic), problems with friends/family and even with society.  If you don't have what you crave/if it's gone/if someone takes it away from you you become angry, upset, lament etc. People never ask themselves, why they had to repeat the sensual pleasures over and over again**.
And what, Bhikkhu, was the cause for you indulging in the sense pleasure over and over again? Impermanence, that is, the shortness/transience of the pleasure, is the first reason. Craving for the pleasure is the second reason. Attachment (which follows from craving) is the third.
This wasn't said by the Buddha. I just like his way of words


Can Buddha Damma be reduced to Paticca Samuppada?

The Buddha's Dharma is beautiful in the beginning, beautiful in the middle, and beautiful in the end. Absent need for addition or reduction. It would be overly simplistic to reduce the entire teaching to one doctrinal aspect - even if it were dependent origination.

Having said that - one who sees dependent origination, sees the Dharma. One who sees the Dharma sees dependent origination. Without realizing the knowledge behind paticcasamuppada, it would not be possible progress to sainthood. For even Sotapannas need to see the Dharma in order to eradicate the first three fetters.

Rather than postulating what it is that an arahant realizes at the point of fruition that successfully eradicates the asavas, focus more on the cultivation of morality and concentration. This will arm you with the tools you need to investigate phenomenons for yourself. As your paramitas mature, you will realize these truths progressively.


Did Gautama Buddha really want to create a new religion

as Ven Yuttadhammo said this question definitely generates more opinions then answers. I will attempt to show what the Buddha himself talks about the goals of his creation.

Maha-parinibbana Sutta: Last Days of the Buddha
http://www.accesstoinsight.org/tipitaka/dn/dn.16.1-6.vaji.html

"For the Blessed One, O Lord, spoke these words to me: 'I shall not come to my final passing away, Evil One, until my bhikkhus and bhikkhunis, laymen and laywomen, have come to be true disciples — wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding by the appropriate conduct, and having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; until, when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.' [23]

"For the Blessed One, O Lord, spoke these words to me: 'I shall not come to my final passing away, Evil One, until this holy life taught by me has become successful, prosperous, far-renowned, popular, and widespread, until it is well proclaimed among gods and men.' And this too has come to pass in just this way. So, O Lord, let the Blessed One come to his final passing away, let the Happy One utterly pass away! The time has come for the Parinibbana of the Lord."

As we can see the concept of a thriving fourfold assembly(Bhikkhus, Bhikkhunis, Lay disciples of both genders) was an important goal of the Buddha's wandering for 40+ years. In this section above Mara is trying to get the Buddha to renounce his final body and exit stage left, years before the Buddha told him he would not do this until the holy life and the fourfold assembly are prosperous and now towards the very end they are.

Now did the Buddha want to create the "ism" that is Buddhism? That is where personal personal debate comes in and goes beyond the scope of this question. Personally I think much of the "ism" today is far from the original teachings and vision of the Buddha, other's may think differently. I personally don't think of my dhamma practice as "buddhism".. I like to use what the Buddha himself called his practice:

the name the Buddha gave to the spiritual path he taught was "Dhamma-vinaya" — the Doctrine (Dhamma) and Discipline (Vinaya)


If the anxiety is light yet bothersome, gentle restrain anxiety by relinquishing attachment to outcome:

  This is not mine, I am not this, this is not my self. MN62

If the anxiety is heavier and a bit overwhelming, a firm restraint can be achieved by slowing the breath--rapid breathing promotes anxiety. Regular practice of mindfulness of breathing helps.

  When mindfulness of breathing is developed and cultivated it’s very fruitful and beneficial. MN62

Generally, the more you practice the Noble Eight-Fold Path, the more equanimity emerges with the fading away of attachments to identity view. However, that practice and its fruition are gradual. For the longer term, precepts can be enormously helpful.

  A mendicant might wish: ‘May I prevail over fear and dread, and may fear and dread not prevail over me. May I live having mastered fear and dread whenever they arise.’ So let them fulfill their precepts … AN10.71

Also consult with your doctor for additional recommendations. Some anxiety disorders can be quite crippling and medical assistance can be of great benefit.


How would an animal ever accumulate enough merit to warrant rebirth as a human?

In the Jataka tales (Similar to Aseop's Fables ) there are many stories about the Buddha's various past lives. These are tales for children and normally come with a moral.

There are a ton of them, and they normally end with the animal the Buddha is reborn as helping out in someway that is aligned with the teachings.

You can see a few of them summarized quickly without the entire back plot of a fable here.

It is absolutely correct that in the Buddhist worldview a human rebirth is of great advantage. Animal existence is not what most of us would consider fun. As one teacher once reminded me, you might be a pet, or you might be reborn a deer in a forest of wolves. An animal life is mainly fear and instinct. The characteristic of their realm is that of Ignorance.

As you yourself pointed out, your dog (Who is lucky and has food, shelter, and someone looking out for them) is not often reflective.

Anger the characteristic of the hell realms is more damaging, and can lead to a large snake on the game of chutes and ladders.

Your dog though, in your ownership, is likely not accumulating massive amounts of negative karma.

I hope this helped to answer your question.


Is a dream object an existent? How about the face in the mirror?

A dream object is an existent, since it is apprehended by a conventional valid cognizer, that is a conventional cognizer that is not subject to any of the four superficial causes of error.

A dream object is a phenomena source. It is apprehended by mental consciousnesses (except in the continuum of a buddha).

According to Geshe Tenzin Tenphel, a dream consciousness is necessarily a non-conceptual perceiver, while Geshe Lobsang Jamphel says that a dream consciousness can be either non-conceptual or conceptual. Either way, a dream consciousness apprehending a dream car as a dream car is valid with regard to the entity of the object it apprehends.

The reflection of a face in the mirror is also an existent. Unlike the dream object, it is not a phenomena source but form.  While it is empty of being an actual face, it is not empty of being a reflection. It is in the entity of a reflection. A consciousness apprehending it as a reflection is valid with regard to the entity of the thing. On the other hand, a consciousness apprehending a mirage as actual water is wrong with regard to the entity of the thing, but that does not make the mirage a non-existent.

According to Prasangika-Madhyamika, conventional truths are not real. However, they are real in relation to the world in that, in the perspective of an ordinary being, they exist the way they appear. That is also why we say: of both truths (conventional and ultimate), only ultimate truths are actually truths. Conventional truths are only truths in relation to a consciousness that is wrong with regard to the mode of existence of phenomena.


Can a being be stuck in an endless cycle of depression and suicides?

According to DutiyaSāriputta Sutta (SN 55.5), one of the conditions for stream entry is hearing or learning the Dhamma from someone already acquainted with it.

https://suttacentral.net/sn55.5/en/sujato

From that, you could say that get out of the cycle of suffering and narrow-minded ignorance it depends on the change of outer conditions, which may lead that person to the chance meeting a Dhamma follower, or finding casually a book about spirituality/Dhamma/Buddhism/self-help/psychology, or finding someone ready to help such depressed individual.

The mind reacts according to habitual tendencies and to the nature of the presented stimuli (that being internal or external, from the mind or from the outside). If new stimuli is presented, the chances of changing one's world view may increase, specially if the depressed individual is open to seek some help or if the wants to get out of that cycle.

As Ajahn Chah tells us in its Dhamma Talk titled "Living with Dhamma in the World":

"People who drink alcohol sometimes say, "I just can't give it up." Why can't they give it up? Because they don't yet see the liability in it. If they clearly saw the liability of it they wouldn't have to wait to be told to give it up. If you don't see the liability of something that means you also can't see the benefit of giving it up. Your practice becomes fruitless, you are just playing at practice. If you clearly see the liability and the benefit of something you won't have to wait for others to tell you about it. Consider the story of the fisherman who finds something in his fish-trap. He knows something is in there, he can hear it flapping about inside. Thinking it's a fish, he reaches his hand into the trap, only to find a different kind of animal. He can't yet see it, so he's in two minds about it. On one hand it could be an eel, but then again it could be a snake. If he throws it away he may regret it...it could be an eel. On the other hand, if he keeps holding on to it and it turns out to be a snake it may bite him. He's caught in a state of doubt. His desire is so strong he holds on, just in case it's an eel, but the minute he brings it and sees the striped skin he throws it down straight away. He doesn't have to wait for someone to call out, "It's a snake, it's a snake, let go!" The sight of the snake tells him what to do much more clearly than words could do. Why? Because he sees the danger -- snakes can bite! Who has to tell him about it? In the same way, if we practice till we see things as they are we won't meddle with things that are harmful."

(Keep in mind that eels are considered a delicacy in some parts of Thailand).

https://www.urbandharma.org/udharma2/living.html#n13

If the person becomes aware of the dangers and liabilities of living in such conditions, he may want to look for an escape of his/her suffering. In the search for escape, one's perspectives, perceptions, thoughts and worldview become open to the possibility of a better state and a peaceful life. That's when outer help is most useful.

If, on the other hand, that person is not aware of, and open to the possibility of ending that suffering, the chances of that person accepting help decrease drastically. In the fifth chapter of he Dhammapada it is written that:

A fool who knows his foolishness is wise at least to that extent, but a fool who thinks himself wise is a fool indeed.
Though all his life a fool associates with a wise man, he no more comprehends the Truth than a spoon tastes the flavor of the soup.
Though only for a moment a discerning person associates with a wise man, quickly he comprehends the Truth, just as the tongue tastes the flavor of the soup.

https://www.buddhanet.net/e-learning/buddhism/dp05.htm

Have a nice day!


Source: direct literary origin of "three things a Buddha can not do"?

So far as I can tell these "three" are attributed to a Chan monk named Yuangui 元珪 (date 644 through 716).

An example story to illustrate  the first ("can't destroy karma") is his being unable to stop a king destroying the Sakyamuni clan.

I think the second means "can't save people who refuse to relate with him". The example story is of an old woman who disliked him when she saw him. He used his supernatural ability to miraculously show her everything, and she disliked that too. But she liked or had an affinity for Ananda when she saw Ananda, and so learned from Ananda instead.

The third is explained as something like, the people are (at least in part) saved or not saved through their own effort (their own understanding etc.).


SN 35.120:

Sujato

  ...And how does someone guard the sense doors?
  -- When a mendicant sees a sight with the eyes, they don’t get caught up in the features and details.
  (Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.)

Bodhi

  ...And how, friend, does one guard the doors of the sense faculties?
  -- Here, having seen a form with the eye, a bhikkhu does not grasp its signs and features.

This is not in the context of jhana. The word seems to be used synonymically with "feature" or "detail". The other word, nānubyañjana (Sanskrit anuvyañjana) means "a secondary or minor characteristic, a secondary attribute, mark or sign".

Also, MN138

Sujato:

  Take a mendicant who sees a sight with their eyes [, hears a sound etc]. Their consciousness follows after the features of that sight [sound, odor etc.] and gets tied, attached, and fettered to gratification in its features. So their consciousness is said to be scattered and diffused externally.
  (Idhāvuso, bhikkhuno cakkhunā rūpaṃ disvā rūpanimittaanusāri viññāṇaṃ hoti rūpanimittassādagadhitaṃ rūpanimittassādavinibandhaṃ rūpanimittassādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati.)

Here, Mahākaccāna elaborates on a phrase uttered by Buddha that "A mendicant should examine in any such a way that their consciousness is neither scattered and diffused externally nor stuck internally, and they are not anxious because of grasping." Here, the piece about nimitta is a detailed exposition of how consciousness gets "scattered and diffused externally".

The consciousness "follows after the features" of a rupa, and gets "tied, attached, and fettered" to gratification in the rupa's features.

Here again, the meaning seems to be that nimitta is a specific attribute of a visual object, sound, odor, flavor, tactile sensation, or a mental phenomenon (dharma).

Also, in Visuddhimagga:

  All [saññā] has the characteristic of recognition [sañjānana]; its property is the making of nimitta that is a condition of recognizing again, 'this is the very same thing' [...] its manifestation is the producing of conviction by virtue of a nimitta that has been accordingly learnt - [...] its basis is whatever object that has come near - like the recognition [saññā] 'people' that arises for young animals in respect of scarecrows.

Here it becomes clear that nimitta can play role of an identifying feature that the mind learns to associate with an object, in order to recognize it again.

In SN 46.51 Buddha speaks about nimitta in context of two of the five lower fetters, sensual desire and ill-will:

  And what fuels the arising of sensual desire, or, when it has arisen, makes it increase and grow?
  There is the feature of beauty.
  (Atthi, bhikkhave, subhanimittaṃ.)
  Frequent improper attention to that fuels the arising of sensual desire, or, when it has arisen, makes it increase and grow.

In MN 5, the word is used in a similar context:

  Take the case of the person who doesn’t have a blemish [sāṅgaṇa - issue, flaw] but does not understand it. You can expect that they will focus on the feature of beauty, and because of that, lust will infect their mind.
  Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ—subhanimittaṃ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṃ anuddhaṃsessati;

P.S.

As you can see, in most if not all cases, the word is used in context of phenomenology of perception and the resulting emotional response - not in context of jhanas. And yet, in Theravada tradition there is a definite case of using the word to refer to experiences arising in meditation. Why?

Here is my theory:

One of the key doctrines the Buddha established is the doctrine of this-that conditionality. In my understanding, this doctrine does not refer to mere causality, but to the mutual co-definition of the object and its counterpart. For example, when we identify an object, we implicitly identify its background. When we identify "top" we implicitly identify the middle reference point etc.

This mechanism is behind everything: The 2nd and 3rd Noble Truths define suffering as counterpart of craving. Dependent Origination relies on this-that-conditionality for explanation of how development of the mind that recognizes external forms and learns to act in pursuit of them leads to development of Self as the counterpart.

So, in context of meditation, I think the idea is for the meditator to learn to see both the sign and its counterpart at the same time. This counterpart is dubbed "reflection of the thought" or "the mirror". Once this ability is acquired and refined, the meditator can directly see his or her issues that lead to suffering, and completely overcome them.