Would a stream enterer no longer need the "I am the owner and heir of my karma" reflection?

"the monk, when not loaded down, does not load himself down with pain, nor does he reject pleasure that accords with the Dhamma, although he is not infatuated with that pleasure. He discerns that 'When I exert a fabrication against this cause of dukkha, then from the fabrication of exertion there is dispassion. When I look on with equanimity at that cause of dukkha, then from the development of equanimity there is dispassion.' So he exerts a fabrication against the cause of dukkha where there comes dispassion from the fabrication of exertion, and develops equanimity with regard to the cause of dukkha where there comes dispassion from the development of equanimity. Thus the dukkha coming from the cause of dukkha for which there is dispassion through the fabrication of exertion is exhausted & the dukkha resulting from the cause of dukkha for which there is dispassion through the development of equanimity is exhausted. - MN 101

"I am the owner and heir to my karma" is a fabrication against heedlessness as a cause of dukkha. Other skillful reflections in AN 5.57 are fabrications against other causes of dukkha.

So he exerts himself with stress & pain, and while he is exerting himself with stress & pain, unskillful qualities decline in him, & skillful qualities increase. Then at a later time he would no longer exert himself with stress & pain. Why is that? Because he has attained the goal for which he was exerting himself with stress & pain. That is why, at a later time, he would no longer exert himself with stress & pain. - MN 101

Once the goal of a fabrication is achieved, there is no need to exert and load oneself with the pain of the fabrication.

"Now when a monk... attending to another theme... scrutinizing the drawbacks of those thoughts... paying no mind and paying no attention to those thoughts... attending to the relaxing of thought-fabrication with regard to those thoughts... beating down, constraining and crushing his mind with his awareness... steadies his mind right within, settles it, unifies it and concentrates it: He is then called a monk with mastery over the ways of thought sequences. He thinks whatever thought he wants to, and doesn't think whatever thought he doesn't. He has severed craving, thrown off the fetters, and — through the right penetration of conceit — has made an end of suffering and stress." - MN 20


I'm interested in precise piece-by-piece translations of the 5 precepts

The Five Precepts (pañca-sila)

These basic training rules are observed by all practicing Buddhist lay men and women. The precepts are often recited after reciting the formula for taking refuge in the Buddha, Dhamma, and Sangha.

Panatipata veramani sikkhapadam samadiyami
I undertake the precept to refrain from destroying living creatures.

  Pānātipātā: ‘the killing of living beings' can be further broken down into destruction (atipata) of life (pana)
  veramani: ‘to refrain from’
  sikkhāpadam: ‘the Precept’
  samadiyami: ‘I undertake

Adinnadana veramani sikkhapadam samadiyami
I undertake the precept to refrain from taking that which is not given.

  Adinnadana: ‘taking that which is not given’;  adinna+adana includes bribery, burglary, forceful acquisition of property, invasion of somebody else's territory, fraud, theft etc.
  veramani: ‘to refrain from’
  sikkhāpadam: ‘the Precept’
  samadiyami: ‘I undertake

Kamesu micchacara veramani sikkhapadam samadiyami
I undertake the precept to refrain from sexual misconduct.

  Kamesu: ‘sexual’;  micchacara: ‘misconduct’
  veramani: ‘to refrain from’
  sikkhāpadam: ‘the Precept’
  samadiyami: ‘I undertake

Musavada veramani sikkhapadam samadiyami
I undertake the precept to refrain from incorrect speech.

  Musavada: ‘lying’ (One word); this is similar to....  slandering (pisunavaca), harsh speech (pharusavaca), and frivolous talk (Sampappalaapa)
  veramani: ‘to refrain from’
  sikkhāpadam: ‘the Precept’
  samadiyami: ‘I undertake

Suramerayamajja pamadatthana veramani sikkhapadam samadiyami
I undertake the precept to refrain from intoxicating drinks and drugs which lead to carelessness. This is a compound made up from sura + meraya + majja + pamada + thana

  Suramerayamajja: ‘sura = fermented liquors made with powdery substances, merya = distilled liquors made with nectar / sweet liquid secreted from flowers or plants, majja = intoxicating liquors made by fermenting the above two types (ie. Sure & Meraya)
  Pamadatthana: ‘causes heedlessness'; Pamada = delay;  thana = state / condition
  veramani: ‘to refrain from’
  sikkhāpadam: ‘the Precept’
  samadiyami: ‘I undertake

The most important bit of information regarding the five precepts that very few of the Buddhists are aware of is the meaning of these three words … aarati virati pativirati…  veramani. The five precepts as we know and practice is the worldly right view and worldly right conception. The distinction made in the discourse between worldly right view and the right view that is above the world (supre-mundane) is that, in the case of the latter, this means Complete Abstinence, expressed by the use of these three more terms - aarati virati and pativirati. Such abstinence applies to right action and right livelihood as well. An explanation of it is found in the MN 117 Mahācattārīsaka Sutta - The Great Forty.

One who takes the five precepts with an aim of walking the Noble Eightfold Path, towards attaining Path-Fruition aim for the aarati virati pativirati level of abstinence.


Do any modern ("free-thinking") monks or monastic orders discard elements of the Vinaya?

CASE 16. UMMON'S SEVEN-FOLD ROBE

  Ummon said, "The world is vast and wide; why do you put on
  your seven-piece robe at the sound of the bell?"

  Mumon's Comment: When one meditates and studies Zen, one extinguishes
  the attachment to sound and color. Even though some have attained
  enlightenment by hearing a sound, or an awakening by seeing a color,
  these are ordinary matters. Those who intend to master Zen freely
  master sounds or colors, see clearly the nature of things and every
  activity of mind. Even though this is so, now tell me: Does the sound
  come to the ear, or does the ear go to the sound? But when both sound
  and silence are forgotten, what would you call this state? If you
  listen with your ear, it is hard to hear truly, but if you listen with
  your eye, then you begin to hear properly.

  If you are awakened, all things are one and the same, If you are
  not awakened, all things are varied and distinguished. If you are
  not awakened, all things are one and the same, If you are
  awakened, all things are varied and distinguished.

You're being way too literal.  The continued execution of religious prescriptions rarely has anything to do with the more or situation that first gave rise to it.  Tradition carries it forward, but not without it first establishing something far more interesting in the process.  Each training rule is an opportunity to subjugate the ego.  Whether it's a matter of how many bowls you own, how you wear your robe, or how you address members of the opposite sex, each instance bends the will away from one's personal concerns and toward the dharma.  In following these laws, we forgot ourselves.  That forgetting is what's important; most of the rules themselves are almost arbitrary (although let me be clear - some exist that are utterly mandatory).

There's a really great movie entitled Spring Summer Fall Winter and Spring.  If you get a chance to watch it, pay close attention to the doors.  Every doorway at the monastery depicted in the film can be walked around.  They are just doors built in empty space.  They don't take one through a gate or into a sealed off room.  In practice, there is absolutely no need to use any of them.  But all of the monks do (and poignantly, those who have gone astray do not).  Training rules are no different than the doors depicted in that film.  In fact, the rules are doors themselves.  Each one is an almost arbitrary limit that we place on ourselves.  Nevertheless, when we choose to take up these kinds of restrictions, they convey us into rooms we would not otherwise have been able to reach.

Only when we carefully put on our seven piece robe can we pass through the door that leads to the throne room of the Buddhas.  What does it mean to put on that robe?


In Zen, we'd call that Mu.  It's a state of blankness or voidness.  The aim of emptiness meditation is to widen that gap.  Eventually it will pervade your entire consciousness, the in breath, the out breath, and even your total body will be awash in that emptiness.  Once you've done that, then the real practice begins!


Modern and original versions of Chan and Seon

Korean Seon and Chinese Chan both have distinctive styles and practices.
Here is a detailed study of Korean Seon that will be selectively quoted to draw conclusions about differences between the two and zen in Japan.
http://www.acmuller.net/articles/ogahae-oxford.html

  "...Thus, the well-ingrained custom of interpreting Korean Seon based
  on the models of Japanese Zen or Chinese Chan has also changed little
  over time, with Korean Seon regularly being seen through the lens of
  caricaturized takes of Tang-Song Chan with its radical non-scriptural
  tendencies and focus on encounter dialog, or a Japanese Sōtō/Rinzai
  model where textual studies are largely limited to the Shōbōgenzō and
  Zen poetry, and where meditative practices consist of either
  shikan-taza ("just sitting") or a graduated series of hundreds of
  kōans—and perhaps some sort of cultural admixture with the martial or
  fine arts. While Chinese Chan and Japanese Zen do have certain
  fundamental features in common with Korean Seon, the Korean tradition
  is in significant ways unlike the "meditation schools" of its two
  neighboring cultures. One of the more interesting distinctive aspects
  of Korean Seon, especially as compared with Japan Zen, is the
  character of its core literature.... And while it is true that we can
  also see in the sermons and private teaching records of many Seon
  masters through the Goryeo and Joseon periods the typical shouting,
  striking, and exhortation toward investigation of the hwadu that one
  would associate with classical Chan, there is at the same time a
  substantial amount of attention paid to scriptural study, recitation,
  and exegesis. Nonetheless, this study and exegesis is of a different
  character than the doctrinal work carried out during the in China and
  Korea during the Tang and Silla periods in that it has a distinct
  "Chan" orientation to it both in literary style and in the choice of
  topic texts."

So the above citations begin to outline the differences between Zen, Chan and Seon.
The question is did these different traditions radically change at a certain point in history like Zen in Japan under Suzuki.

  The Diamond Sutra is cited everywhere in the Seon teaching records of
  the Goryeo. Beyond its distinctive thematic orientations, the extent
  of its influence in Korea also has to do with its central role in the
  myth of the creation of the Platform Sutra, the story of which
  provides the source for the very name of the Jogye school.2 The
  Diamond Sutra also has its own special thematic affinity with Chan
  practice, as it is seen throughout the Mahāyāna schools of East Asia
  as the locus classicus of what is arguably the most fundamental
  teaching/practice of Chan: "non-abiding" (K. muju;Ch. wuzhu).

Seon for the most parts goes through fewer changes then either of its "parents." Now Gihwa enters the scene after centuries of decline in Seon in Korea and tends to revitalize and refocus Seon. Here is a little of his biography.

Gihwa (1376-1433)

  The lifetime of Gihwa (also known by the monastic name Hamheo
  Deuktong) fell in the midst of one of the most dynamic periods of
  social, political and religious upheaval on the Korean peninsula. The
  Goryeo regime, which had endured for over four centuries, but had
  become corrupt in its latter period, was on the verge of collapse, and
  as the leading Buddhist figure of his generation, many of the episodes
  in Gihwa's career had to do with his dealings with the epochal events
  of this juncture in history.5 Gihwa addressed in his writings a wide
  variety of Buddhist and non-Buddhist religious themes, but one of his
  favorite topics was the renewal of Jinul's argument for the
  essence-function connection of Seon and Gyo, which he addresses
  primarily within the context of the Oga hae. Besides this commentary
  on the Diamond Sutra, Gihwa also wrote the major Korean commentary to
  the Sutra of Perfect Enlightenment,6 a commentary on Xuanjue's Yongjia
  ji7 and an essay on the intrinsic unity of the "three teachings" of
  Buddhism, Confucianism and Daoism that is considered to be a landmark
  work in Korean intellectual history, entitled Hyeonjeong
  non(Manifesting the Correct). He also wrote a separate essay on the
  theme of the Diamond Sutra, entitled Geumgang banyabaramilgyeong yun
  gwan ("The Penetrating Thread of the Diamond Sutra"), as well as a
  number of shorter essays and versified works on various doctrinal and
  meditation-related topics.

So Gihwa did revive some of the traditional methods and warned about the dangers of extremists within Seon

  Gihwa should be seen as the major reviver of Jinul's argument against
  exclusivist positions taken by certain members of the meditative,
  mind-to-mind transmission oriented "Seon" school as opposed to the
  text-oriented, doctrinal stance of Gyo. While Gihwa was a Seon monk
  with a strong meditation-oriented perspective to religious
  cultivation, at the same time he also felt that the denigration of Gyo
  study methods by Seon extremists was unnecessary, and even harmful. We
  can see Gihwa's interest in the re-valorization of scriptural study
  both in direct prose addressing the issue, as well as in the mere fact
  of his extensive exegetical work.

So there may be others who revitalized Seon, but in many ways the traditional practices and texts of Seon remained unchanged over a long time. Of all 3 Seon, Zen and Chan, the Korean practice seems the most like a mono culture with a tendency to remaining close to traditions.

Cited from: The Oga hae seorui (Commentaries of Five Masters on the Diamond Sutra) http://www.acmuller.net/articles/ogahae-oxford.html#ixzz3CuhRVrTv


Is the Noble Eightfold Path a path of celibacy?

And what is right action?
  Katamo ca, bhikkhave, sammākammanto?

  Avoiding killing living creatures, stealing, and sexual activity.
  Yā kho, bhikkhave, pāṇātipātā veramaṇī, adinnādānā veramaṇī, abrahmacariyā veramaṇī—

  Magga-Vibhanga Sutta


If matter is just an illusion what is the source of it

If matter is just illusion

I don't think that is Buddhist doctrine. I think that Buddhist doctrine is that we tend to view matter inappropriately or with ignorance.

  what is the origin of it

I'm not sure it has an origin. That might be considered an unanswered question. Several suttas (e.g. this one) mention "inconstruable beginning", saying "A beginning point is not evident".

  how is the matter being created by the conciousness

I'm not sure that matter is created by consciousness.

But "perception" (of matter) is created when consciousness, matter, and sense-organ come into contact (see e.g. here).


Where does utilitarianism sit with Buddhism and vice versa?

(Theravada) Buddhism is absolutely utilitarian... that's a pun, see, it's both absolute and utilitarian. I guess the more accurate contrast is moral absolutism and consequentialism (of which utilitarianism is a type).

In Buddhism (again, Theravada, at least), it is certainly the consequences of the action that are important, though only for the actor - the consequences to others (or society, etc.) are, at least technically, discounted:

  Ill done is that action of doing
  which one repents later,
  and the fruit of which
  one, weeping, reaps with tears.

  Well done is that action of doing
  which one repents not later,
  and the fruit of which
  one reaps with delight and happiness.

  -- Dhp. 67-8 (Buddharakkhita, trans)

and

  Let one not neglect one's own welfare
  for the sake of another, however great.
  Clearly understanding one's own welfare,
  let one be intent upon the good.

  -- Dhp. 166 (Buddharakkhita, trans)

Of course, it is also understood that actions that one performs knowing they will harm others are generally not in one's own best interest, as they tend to sully the mind. By helping others, one helps oneself, and vice versa.

At the same time, Buddhism is also clearly absolutist on the level of ultimate reality; whereas it acknowledges that physical and verbal acts are morally variable, the mind states that initiate them are not. Since the acts themselves are merely conventional terms describing a sequence of mental states and their physical consequences, it is the nature of the individual mental states themselves that determine the ethical value of the acts.

  katame dhammā akusalā? yasmiṃ samaye akusalaṃ cittaṃ uppannaṃ hoti ... tasmiṃ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā — ime dhammā akusalā.

  What dhammas are unwholesome? At whatever time an unwholesome mind has arisen ... at that time, whatever other dependently arisen immaterial dhammas there are - these dhammas are unwholesome.

In brief, acts are only bad because of their consequences, but the consequences are dependent on the nature of the acts (on an ultimate level), so morality is both absolute and utilitarian.


What is the exact Age Limit that Buddha can live?

A Buddha can live as long as he wants – even an aeon, as the Buddha potentially have the age or lifespan of an aeon.  – but this decision depends on the others. If an arahant that is closest to a Buddha makes a formal convincing request for a Buddha to live for many thousands of years, he will do so. But always the Mara gets in the way, and asks the Buddha to attain Parinibbhana, no sooner His Dispensation is fully established. In our Gautama Buddha’s time, this happened when he was 85 years of age.

Buddha once said that anyone who had developed the Four Bases to Success (iddhi-pada), and is firmly rooted in these four bases, if he wishes, could live until ones full age - in our times until 100 - 120 years. Four bases to success (iddhi-pada) are Chanda Iddhipada (great desire to practice); Citta Iddhipada (Will); Viriya Iddhipada (effort or perseverance -repeatedly applying the mind); Vimansa Iddhipada (examination leading to insight).

The Buddha asked one of his ten chief disciples, Ananda, about this, once He knew that He has achieved the goal of fully establishing his dispensation. He asked not once or twice, but sixteen times. But every time Mara got in the way. Mara had power over Ananda, as he had not yet fully purified himself. So Ananda never heard what Buddha said, as he was not himself. And it was Mara who asked the Buddha, not Ananda. If Mara had not intervened, Ananda would have asked the Buddha to live a prolonged life, out of compassion for the world.

Mara appeared before the Buddha and reminded him of a promise the Buddha made to him forty-five years before, immediately after the enlightenment. At that time, Buddha said that he would not attain Parinibbhana until he had established and well taught the Doctrine. Now that had been accomplished, Mara said that it it was time to fulfill the promise. In reply The Buddha said that he would attain Parinibbhana in three months. A Buddha sees that this mortal body, with its six sense faculties, as belonging to Mara. This shows the detachment of an Arahant to the ways of this world. Buddha kept this body until the Dhamma was fully established, and as promised, and as invited by another, left this earth  than live a prolonged life.


Is dhammakaya a synonym of 'real nature of things'?

I would say no, not a synonym, but related. The Dharmakaya (in Sanskrit) is the Truth Body of Buddha. I believe it has the most significance in Mahayana Buddhism where it refers to the purified very subtle body which has the nature of bliss and is mixed inseparably with emptiness.
The real nature of reality is that phenomena lack, or are empty of, true, independent existence.


Why does MN 117 refer to a dirty defiled (กิเลส) right view of bondage?

In Pali text, it  says  sāsavā, not  asāvā.  Because there are no direct translation of both words to English that would capture meanings and differentiate them at the same time.  The translator tried his best to preserve original Pali text.  A new word in English may have to be invented.

Maybe "still a taint" is another option for sāsavā?

  ...And what, bhikkhus, is right view is still affected by the taints
  ...

  ...Katamā ca, bhikkhave, sammādiṭṭhi? Sammādiṭṭhimpahaṃ
  , bhikkhave, dvāyaṃ
   vadāmi—atthi, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā;.....

there is no direct translation to english for sāsavā . But I understand this word as "positive attachments to mind, things of good merits", quite opposite of asava, negative attachements to mind).  However, any attachment; positive or negative is still a taint (asava)

Where further in this sutta "anāsavā lokuttarā", i understand it as positive attachments to mind that noble disciples know they need to let go.

They are 3 different key words in this sutta:

sāsavā
asava
anāsavā


How do buddhist monks who are teachers have time for their own practice?

It is a part of their practice. Teaching the Dhamma helps one understand it better. The more one understands the Dhamma, the closer one gets to Nibbana. Besides, how do lay people find time for Dhamma while doing full time jobs? Monks don't do jobs. So they have plenty of time to both teach and meditate.


Is there a sanskrit translation of the Pali tipitaka online?

Very few of the early Buddhist texts survive in Sanskrit translation. Also the Sanskrit translations were made relatively late, perhaps the 4th or 5th century CE and they had frequently been substantially changed by this point. For example the Samaññaphala Sutta does survive in Sanskrit, but it is a very different text (and as far as I know, only available in a PhD thesis).

There is a comprehensive list of parallels in different languages on a website called Sutta Central. In the case of the Ambaṭṭa Sutta there are only fragments of a Sanskrit text extant. Most of these are only in manuscript form.

The Pāḷi Canon (in the Burmese, 6th Council Edition) is available in Devanārarī and a number of other non-Roman scripts via tipitaka.org


Talking about Rohingyas puts your question in a completely different category. The conflict in Myanmar is a political conflict. Rohingyas are originally from Bangladesh. These people invaded Myanmar and slaughtered the people living in the bordering villages, putting their heads on spikes.  When the Myanmar army fought back to protect the citizens, suddenly some media in the West and some officers in the UN with vested interests started talking about human rights. Nowadays it's pretty common knowledge that Western powers use Human rights organizations as tools to create conflicts in countries.

If you did not talk about Rohingyas in your question, the answer would be that Buddhists see Islam in the same way as they see Christianity. It's just another religion based on the belief of an almighty, all creating, all compassionate God. That puts it under Sassatavada, one of the 2 fundamental misbeliefs.

Generally Buddhists are not against anyone's right to believe in whatever they want to believe. They do not put people in jail, stone people to death or butcher them just because they believe something different. But if you think that a Buddhist society will stay idle if you start grabbing their land and butchering them, you are in for an ugly surprise.


According to DN 2, calculating auspicious dates is considered an "animal art" and wrong livelihood. It is prohibited for monks:

  "Whereas some contemplatives & brahmans, living off food given in
  faith, maintain themselves by wrong livelihood, by such "animal" arts
  as: calculating auspicious dates for marriages — both those in which
  the bride is brought home and those in which she is sent out;
  calculating auspicious dates for betrothals and divorces; for
  collecting debts or making investments and loans ... — he
  abstains from wrong livelihood, from "animal" arts such as these.

There are plenty more such "animal arts" in the sutta, including astrology, geomancy, palmistry, omen reading, dream interpretation, magic etc.:

  "Whereas some contemplatives & brahmans, living off food given in
  faith, maintain themselves by wrong livelihood, by such "animal" arts
  as: reading marks on the limbs [e.g., palmistry]; reading omens and
  signs; interpreting celestial events [falling stars, comets];
  interpreting dreams; reading features of the body [e.g., phrenology];
  reading marks on cloth gnawed by mice; offering fire oblations,
  oblations from a ladle, oblations of husks, rice powder, rice grains,
  ghee, and oil; offering oblations from the mouth; offering
  blood-sacrifices; making predictions based on the fingertips;
  geomancy; making predictions for state officials; laying demons in a
  cemetery; placing spells on spirits; earth-skills [divining water and
  gems?]; snake-skills, poison-skills, scorpion-skills, rat-skills,
  bird-skills, crow-skills; predicting life spans; giving protective
  charms; casting horoscopes — he abstains from wrong livelihood, from
  "animal" arts such as these.

  "Whereas some contemplatives & brahmans, living off food given in
  faith, maintain themselves by wrong livelihood, by such "animal" arts
  as: determining lucky and unlucky gems, staffs, garments, swords,
  arrows, bows, and other weapons; women, men, boys, girls, male slaves,
  female slaves; elephants, horses, buffaloes, bulls, cows, goats, rams,
  fowl, quails, lizards, rabbits, tortoises, and other animals — he
  abstains from wrong livelihood, from "animal" arts such as these.

  "Whereas some contemplatives & brahmans, living off food given in
  faith, maintain themselves by wrong livelihood, by such "animal" arts
  as [forecasting]: the rulers will march forth; the rulers will not
  march forth; our rulers will attack, and their rulers will retreat;
  their rulers will attack, and our rulers will retreat; there will be
  triumph for our rulers and defeat for their rulers; there will be
  triumph for their rulers and defeat for our rulers; thus there will be
  triumph this one, defeat for that one — he abstains from wrong
  livelihood, from "animal" arts such as these.

  "Whereas some contemplatives & brahmans, living off food given in
  faith, maintain themselves by wrong livelihood, by such "animal" arts
  as [forecasting]: there will be a lunar eclipse; there will be a solar
  eclipse; there will be an occultation of [a conjunction of the moon or
  a planet with] an asterism; the sun and moon will be favorable; the
  sun and moon will be unfavorable; the asterisms will be favorable; the
  asterisms will be unfavorable; there will be a meteor shower; there
  will be a flickering light on the horizon [an aurora?]; there will be
  an earthquake; there will be thunder coming from dry clouds; there
  will be a rising, a setting, a darkening, a brightening of the sun,
  moon, and asterisms; such will be the result of the lunar eclipse ...
  the rising, setting, darkening, brightening of the sun, moon, and
  asterisms — he abstains from wrong livelihood, from "animal" arts such
  as these.

  "Whereas some contemplatives & brahmans, living off food given in
  faith, maintain themselves by wrong livelihood, by such "animal" arts
  as [forecasting]: there will be abundant rain; there will be a
  drought; there will be plenty; there will be famine; there will be
  rest and security; there will be danger; there will be disease; there
  will be freedom from disease; or they earn their living by accounting,
  counting, calculation, composing poetry, or teaching hedonistic arts
  and doctrines [lokāyata] — he abstains from wrong livelihood, from
  "animal" arts such as these.

  "Whereas some contemplatives & brahmans, living off food given in
  faith, maintain themselves by wrong livelihood, by such "animal" arts
  as: calculating auspicious dates for marriages — both those in which
  the bride is brought home and those in which she is sent out;
  calculating auspicious dates for betrothals and divorces; for
  collecting debts or making investments and loans; reciting charms to
  make people attractive or unattractive; curing women who have
  undergone miscarriages or abortions; reciting spells to bind a man's
  tongue, to paralyze his jaws, to make him lose control over his hands,
  or to bring on deafness; getting oracular answers to questions
  addressed to a spirit in a mirror, in a young girl, or to a spirit
  medium; worshipping the sun, worshipping the Great Brahmā, bringing
  forth flames from the mouth, invoking the goddess of luck — he
  abstains from wrong livelihood, from "animal" arts such as these.

  "Whereas some contemplatives & brahmans, living off food given in
  faith, maintain themselves by wrong livelihood, by such "animal" arts
  as: promising gifts to deities in return for favors; fulfilling such
  promises; demonology; reciting spells in earth houses [see earth
  skills, above]; inducing virility and impotence; preparing sites for
  construction; consecrating sites for construction; giving ceremonial
  mouthwashes and ceremonial baths; offering sacrificial fires;
  administering emetics, purges, purges from above, purges from below,
  head-purges; ear-oil, eye-drops, treatments through the nose,
  ointments, and counter-ointments; practicing eye-surgery [or:
  extractive surgery], general surgery, pediatrics; administering
  root-medicines and binding medicinal herbs — he abstains from wrong
  livelihood, from "animal" arts such as these. This, too, is part of
  his virtue."

  "A monk thus consummate in virtue sees no danger anywhere from his
  restraint through virtue. Just as a head-anointed noble warrior king
  who has defeated his enemies sees no danger anywhere from his enemies,
  in the same way the monk thus consummate in virtue sees no danger
  anywhere from his restraint through virtue. Endowed with this noble
  aggregate of virtue, he is inwardly sensitive to the pleasure of being
  blameless. This is how a monk is consummate in virtue.


Yatha Buthavādin: Yes, good householder, nothing wrong with it, all Dhammas (with one exeption) are actually Yatha Butha (are conditioned, "truly born", originated).
One who sees Dhamma(s) sees yatha bhuta, phenomenas as they really arise.
It's even possible to call the Unborn "Yatha bhuta", in a sense of "real".
While falsehood is called "abutha". Someone thinking and arguing in ways of "is" speaks for the sake of taking a stand abutha, yatha abutha, abuthavacana.
[Note that this isn't given for stacks, exchange, other worldbinding trades but for escape from such stands]


How to overcome fear for lost of opportunity?

In Buddhism, you can choose to be a lay follower, who observes the five precepts and the non-noble version of the path (which has defilements remaining) as a lay person, or you can follow the Noble Eightfold Path of a monk who renounces the worldly life.
If you choose to be a lay follower, then you obviously need a source of income and you can choose to have a life partner - in both cases, subject to the five precepts, Right Action, Right Speech and Right Livelihood. You may also need to spend some time learning non-Dhamma knowledge that may help your worldly life. To feel guilty or remorse for any of that is not skillful.
Please read this answer to "Can a Buddhist own and run a billion dollar business?". That should remove your doubts about the lay follower path. Also in this answer, you can see that lay followers are told to set aside some time for meditation. Also please read this answer to "Is it “bad” to want a “materialistic” happiness?"
So, you should make your choice of being a lay follower or a renunciate, and follow the path laid out, without feeling guilty or remorse. You can also change your mind later. But don't choose to remain a lay follower and feel conflicted about it - that's unskillful.


Which consciousness/es are involved in meta-congnition (thinking about thinking)?

1. mana-āyatana is 7 viññāṇa-dhātu (7 mana-āyatana) that is dvāra of mano-viññāṇa

In tipitaka of theravāda-buddhism, viññāṇa in mano-dvāra are called thinking.

Viññāṇa generally translated as "consciousness" in english-tradition. This is a terrible translation, because when we compare viññāṇa with english in sense article, viññāṇa is not just the consciousness, but consciousness is the part of viññāṇa. There seem to be:

Six viññāṇa, such as seeing, etc. = Six sense, not just
consciousness, however consciousness is included  in the part of
sixth viññāṇa, too.
Six dvāra, such as eye, etc. = Six sense-organ.
Six object, such as color, etc. = Six sense-data.

The sixth dvāra called mano, that is enumerated to 7 viññāṇa/mano in 18 dhātu, such as cakkhu-viññāṇa/mano, etc. for describe mano in 12 āyatna. A cakkhu-viññāṇa arises at eye-dvāra to see a color-object. But when mano-viññāṇa will arise to think about that color-object, which was saw by that vanished cakkhu-viññāṇa, mano-viññāṇa will not arise at the eye-dvāra. Because the dvāra of mano-viññāṇa is not the cakkhu-dvāra, but the pāli said that mano is  dvāra of mano-viññāṇa. So, when mano-viññāṇa thinking about a color-object, it thinking at cakkhu-mano, cakkhu-viññāṇa. So, first viññāṇa at mano-dvāra is called mano-dvāra-āvajjana. And so, mano-viññāṇa is called "mano"-viññāṇa. Therefore,  Mano-viññāna is a thinking about a saw color, a heard sound, a smelled smell, a tasted taste, a touched touching, and a thought thinking.

So, in abhidhamma said that mano, viññāṇa, manoviññāṇa are the synonym. But they are used by buddha in difference function in each pali context, for avoiding the  confusion of homograph and for briefing the word, such as 7 viññāna-āyatana brief to mano-āyatana, to make new word "mano-viññāṇa-dhātu", buddha is very intelligence!

Another, there is someone maybe teach consciousness is not thinking, because he has a weak pāli skill and never listen anyone around him. Especially, he never recite tipitaka, follow buddha's order, in A.N. Pañcakanipāta, to recite the teaching. This case often happen with the western professor, because they have a superego in their mind, so they always close their ear and their mind to learn the others' views. So, he never notice this pali's relationship. And he just always told that consciousness is not thinking, although consciousness is one part of mano-viññāna.

However, this case also happen to thai tipitaka translation, too. So, I often remind everyone to recite tipitaka in pāli, especially before teaching something.  Especially when you listening the translate version of tipitaka, especially, from the western professor.

2. Asaññā-satta an nirodha-samāpatti-attaining-person can live without any viññāṇa.


When is a wordly consequence a karmic retribution?

Worldy consequences don't purify a persons kamma, unless the worldy consequences that happened were caused by that specific kamma.


I had success with http://www.buddhanet.info/wbd/ when looking for local communities. In fact, this is how I found my last Zen Master.

Here is a direct link to Paris page, there are 13 centers registered: http://www.buddhanet.info/wbd/province.php?province_id=761


First, the spelling of the mantra in Devanagari ("Sanskrit") and Tibetan scripts:

Transliteration: oṃ āḥ hūṃ vajra-guru padma-siddhi hūṃ

Transliteration: oṃ āḥ hūṃ badzra-guru padma-siddhi hūṃ

The following two characters differ (Tibetan script followed by IPA): བ = /ba/, ཛ = /dza/. Why is that? There's no व "va" in the native Tibetan alphabet, so the options are ཝ "wa" or བ "ba". In this case, "ba" has been chosen. Letter ཛ /dza/, instead of the native "ja" ཇ /dʒa/, is commonly used to transliterate the Devanagari ज "ja", being phonetically closer (although not identical). The spelling of "padma" is identical, however in Tibetan the pronunciation becomes "pema". Likewise "badzra" becomes "benza", non-native Sanskrit conjuncts like "dzr" often morph like that. The literal spelling "pema" has also entered some Tibetan texts, though I haven't seen it used for this particular transliteration.

There are also variations (regional/lineage/historical) of the actual pronunciation in Tibetan, so the answer to your question, "which version is more authentic", depends largely on "according to whom". Undoubtedly each Tibetan lineage will hold that their version is the preferred one. If you should find an Indian Vajrayana practitioner from a native lineage, they would probably prefer the Sanskritic version. If you happened to find a heir to the Mahasiddhas of early medieval Bengal, chances are they'd prefer you muttering "bojro-guru podmo-siddhi" instead. To each their own, I say, and all success.

"Is it up to the individual?" Again, it depends. If you follow a traditional Lama who has inherited a certain version, then that's probably what you are expected to emulate. (Be aware that Roman transliterations in Tibetan writings available in English are often approximate, if not crude, and non-standardized. Find a recording and follow that if you want to have it 100% per the source.) If you follow your own lead, then yes, surely it is up to you, and your experience, which variant you may prefer.

If you're a lonely rider on the path to nowhere, you will want to burrow into the effects of each version and try to pin down the mind-space and energy impact conjured by each variant, along with the syllables when individually uttered. (This is worthy practice with any mantra and in any case.)

The greatest benefit follows from no particular pronunciation, but from the skill of entering the mantra and deploying it as a medium for entering the "lotus-born diamond-master" space of awareness, flanked by the energies of the seed-syllables — and in due course embodying all that yourself.


Did the Buddha according to the suttas mean anything else by the word "self" beyond simply the aspect of control/power?

This is a very famous line of argumentation in Buddhism, especially in Theravada, about no-self. The basic idea is that according to common sense, we can control ourselves by the power of will - move our limbs etc. - but we can't control external objects. From this it follows that this notion of control can be used to help clarify the boundary between "me" and "not me". Buddha then uses reductio ad absurdum to show that, in fact, according to this definition, nothing is truly in our control, therefore nothing is me (or "self").

Mahayana builds up on this basic point to show a deeper meaning the Buddha implied. Since nothing is fully in our control and things are always in flux (including our mind), said the Buddha, let's stop expecting that things can ever be perfect in some imaginary state of (conditional) Nirvana. This very expectation of perfection itself, says Buddha, is what creates the mental mismatch that we experience as psychological suffering.

In fact, our definition of perfection that we have internalized, our idea of how things should be, is exactly the core of our sense of self. This mental point of reference is what we measure the world against, and as long as we measure it, we will find things to be imperfect, causing the painful feeling of wrongness, dukkha. Only by doing away with any sense of territory, any idea of how things should be, which is the core of Self, can we open to seeing things as they are.

Therefore Buddha says, do not identify with anything, physical or mental. Identification leads to dukkha. First, because it (=whatever we identify with, e.g. body) will eventually break up and it's not in our power to stop that. Second, because it (=all external things, but also even the mind) is in flux and never fully in our control, therefore fundamentaly unreliable; impossible to guarantee. Third, because it (a hard position or view) leads to conflicts, arguments, and even violence.  And fourth, because it (i.e. an idea of how things should be) serves as a basis of comparison and setting of expectations, which is inherently conducive to dissatisfaction.

Therefore, a wise man, a rational man, a practical man seeking to stop dukkha, would be right to conclude that identifying with anything, any entity or concept, is simply a bad move, because it would inevitably lead to suffering.

Cessation of identification leads to cessation of dukkha. Realizing this, letting go of identification, and achieving the unconditional suchness (perfection without comparison) is the solution that Buddha offers.

This is the meaning of this passage, in my understanding.


Did Lord Buddha teach any other meditation technique than the Anapana?

You sit for two hours like a log and expect to reach samadhi? Well, I'm sorry to disappoint, but your expectation of meditation as "technique" is completely, utterly wrong. You can't achieve Nibbana, Enlightenment, Liberation, or however you call it, by sitting and mechanically doing something pointless - this is not how it works.

Meditation is cultivation. Buddhist meditation is cultivation of cessation of dukkha. This cultivation is gradual, step by step - from coarse to fine.

In your meditation you should cultivate cessation of dukkha by cultivating:

  non-arising [anuppādāya] of evil, unskillful qualities that have not yet arisen.
  abandonment [pahānāya] of evil, unskillful qualities that have arisen.
  arising [uppādāya] of skillful qualities that have not yet arisen.
  maintenance [ṭhitiyā], non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen.

How exactly you do this? By following anapanasati sutta:

  Breathing in, I am aware of my whole body. Breathing out, I am aware of my whole body.
  Breathing in, I calm my whole body. Breathing out, I calm my whole body.
  Breathing in, I make it joyful. Breathing out, I make it joyful.
  Breathing in, I make it happy. Breathing out, I make it happy.
  Breathing in, I make my mind happy. Breathing out, I make my mind happy.
  Breathing in, I concentrate my mind. Breathing out, I concentrate my mind.
  Breathing in, I liberate my mind. Breathing out, I liberate my mind.

In other words, as you sit there and breath, you should deliberately focus and apply effort to step by step abandon the evil unskilful qualities:

Craving for physical pleasures
Craving for emotional pleasures
Craving for mental pleasures
Craving for praise and approval
Craving for your body to be different
Craving for your mind to be different
Craving for your life situation to be different
Craving for the world to be different
Negativity
Self-beating
Worry that what you are doing is not perfect enough.

and you should specifically focus and deliberately apply effort to generate skillful qualities:

Faith or Motivation to continue this practice
Energy or Good Mood
Mindfulness or Remembering these instructions
Concentration or Stable Mind
Wisdom or Understanding How Mind Works
Confidence
Tranquility

You can do all this through:

Talking to yourself
Thinking about certain things
Remembering certain things
Imagination and visualization
Reviewing and re-evaluating your past experience
Reviewing your attachments and letting go
Reviewing your preconceptions and letting go
Looking at your breathing and letting go
Looking at your psychosomatic feelings in the body and working directly with them
Looking at your mind and working directly with it.

You do it starting with coarse, big, most obvious issues. Then you do smaller and smaller stuff. Then at the end, you look at your "mind of practice" itself - how and why you are doing it, and apply the same exact process to that.

That's it.


This is a good question; if the monks can confess their "sins", why can't lay people?

On the one hand, monastic confession is a product of the rigidity of monastic practice, which requires some formal means of realignment. But on the other hand, reaffirming one's determination to keep precepts is a great practice for all Buddhists.

The standard practice for lay people in Theravada Buddhism to correct a broken precept is to simply retake the entire set of precepts (five or eight). There are standard religious formulae for this, so that might be a similar concept to a confession.

Beyond that, though, I think there is less need for Catholic confession since there is less sense of "sin" in evil deeds; since our concept of morality is utilitarian in the sense of "it's evil because it brings suffering", there isn't the sense of intrinsic "sinfulness" of a deed, and hence there seems to be less of the shame and guilt associated with evil in Catholicism.

So, the practical equivalent to confession in our tradition is probably just talking with a teacher about your problems; e.g., rather than confessing you drank alcohol, you would discuss your alcohol addiction or your view that alcohol brings happiness.


Phenomena source is one of the twelve sources. It is apprehended only by mental consciousnesses: In Commentary to the Middle-Length Lamrim, Geshe Jampa Gyatso says:

  The twelve sources are the six object-possessors (the eye source, ear
  source, nose source, tongue source, body source, and mental source)
  and the six objects (form source, sound source, odor source, taste
  source, tangible object source, and phenomena source).

There are two types of mental consciousnesses:

Conceptual consciousnesses
Non-conceptual mental consciousnesses

An example of a conceptual consciousness is a memory-consciousness. Examples of non-conceptual mental consciousnesses are the five clairvoyances, and dream-consciousnesses. The five clairvoyances are: minds apprehending minds in the continuum of other persons, the divine eye, and so forth.

If it is a phenomena source, it cannot be apprehend by a sense consciousness. However, if it is a mental consciousness, it does not necessarily apprehend phenomena source. For example, the divine eye apprehends actual form (i.e. form which is form source).

Furthermore, an example of a mental consciousness apprehending phenomena source is a dream-consciousness. A dream-car is called 'form that is not form source but phenomena source', it is not fully qualified form. In Commentary to Lorig, Geshe Tenzin Tenphel says:

  The blue of a dream is a phenomena source, an object of mental
  consciousness, whereas actual blue is a form source, an object of eye
  consciousness.

An example of a valid conceptual consciousness is a memory-consciousness remembering one's mother. Its appearing object is a mental image, and the actual mother is the object of engagement. A mental image is a phenomena source, and therefore a conceptual consciousness apprehends its object of engagement by way of a phenomena source appearing.

According to Asanga and Vasubandhu's Abhidharma texts, here are five examples of phenomena source:

Dream-objects
Kasinas (such as the water or earth kasina to the perspective of a yogi)
Appearances of hair falling, etc. appearing to an eye that is subject to disease.
The appearance of two moons when there is one moon in actuality.
The appearance of an actual face when we look at the reflection of a face in the mirror.


Joggers or long distance runners didn't just start out running for hours. They build up their stamina slowly and steadily over time. So use the same approach for meditation. Build it up gradually and don't settle for the 30-min achievement. It's probably too short for any significant deep absorption state anyway. There're advanced meditators who immerse themselves in deep absorption for days.


Is arguing and coming to conclusion is better, or ignoring the conversations is the new normal?

If it gets out of hand i consider whether they are fit to talk to. If they are unfit to talk to, not up to sutta standards i don't talk to them at all or i narrow the range of communication.

"Monks, it's through his way of participating in a discussion that a person can be known as fit to talk with or unfit to talk with. If a person, when asked a question, doesn't give a categorical answer to a question deserving a categorical answer, doesn't give an analytical (qualified) answer to a question deserving an analytical answer, doesn't give a counter-question to a question deserving a counter-question, doesn't put aside a question deserving to be put aside, then — that being the case — he is a person unfit to talk with. But if a person, when asked a question, gives a categorical answer to a question deserving a categorical answer, gives an analytical answer to a question deserving an analytical answer, gives a counter-question to a question deserving a counter-question, and puts aside a question deserving to be put aside, then — that being the case — he is a person fit to talk with.
"Monks, it's through his way of participating in a discussion that a person can be known as fit to talk with or unfit to talk with. If a person, when asked a question, doesn't stand by what is possible and impossible, doesn't stand by agreed-upon assumptions, doesn't stand by teachings known to be true,[1] doesn't stand by standard procedure, then — that being the case — he is a person unfit to talk with. But if a person, when asked a question, stands by what is possible and impossible, stands by agreed-upon assumptions, stands by teachings known to be true, stands by standard procedure, then — that being the case — he is a person fit to talk with.
"Monks, it's through his way of participating in a discussion that a person can be known as fit to talk with or unfit to talk with. If a person, when asked a question, wanders from one thing to another, pulls the discussion off the topic, shows anger & aversion and sulks, then — that being the case — he is a person unfit to talk with. But if a person, when asked a question, doesn't wander from one thing to another, doesn't pull the discussion off the topic, doesn't show anger or aversion or sulk, then — that being the case — he is a person fit to talk with.
"Monks, it's through his way of participating in a discussion that a person can be known as fit to talk with or unfit to talk with. If a person, when asked a question, puts down [the questioner], crushes him, ridicules him, grasps at his little mistakes, then — that being the case — he is a person unfit to talk with. But if a person, when asked a question, doesn't put down [the questioner], doesn't crush him, doesn't ridicule him, doesn't grasp at his little mistakes, then — that being the case — he is a person fit to talk with.
"Monks, it's through his way of participating in a discussion that a person can be known as drawing near or not drawing near. One who lends ear draws near; one who doesn't lend ear doesn't draw near. Drawing near, one clearly knows one quality, comprehends one quality, abandons one quality, and realizes one quality.[2] Clearly knowing one quality, comprehending one quality, abandoning one quality, and realizing one quality, one touches right release. For that's the purpose of discussion, that's the purpose of counsel, that's the purpose of drawing near, that's the purpose of lending ear: i.e., the liberation of the mind through no clinging. https://www.accesstoinsight.org/tipitaka/an/an03/an03.067.than.html

It is my impression that some people aren't used to a formal format of discussion but do come around embracing the due process.
In general if people want to discuss something i evaluate whether they actually want to get to the bottom of it, if they are willing to have their views challenged and whether they will respect my time and the process.
These things are non negotiable. I do my best and expect others to do their best but if it's too stressful and is not yielding worthy results, then i just don't engage them.
If people appreciate talking to you and your demands are reasonable then  losing access to you is a more or less of a bad outcome for them, if they realize this they might try harder. If otherwise you let people argue they are likely to just keep at it, it's my general impression.
Other aspects of this is our own behavior and the choice of topics. Some things are hard to express correctly and the timing for the expression is crucial.
It is very hard to get these things right, to make one's point step by step and in due time. Therefore one shouldn't just cut people off hastly and one should take responsibility to improve what can be improved.


You can choose to celebrate new year any day you like but you have to find many people to agree with you. Otherwise, you have to have an one person party.


Any instance in the pali canon where a sotāpanna born as a human?

AN 3.87 didn't provide any specific instance but in this sutta, the Buddha talked about 3 grades of stream enterers from low to high:

...Having undertaken the training rules, he trains in them. With the utter destruction of three fetters, he is a seven-times-at-most attainer who, after roaming and wandering on among devas and humans seven times at most, makes an end of suffering;
With the utter destruction of three fetters, he is a family-to-family attainer who, after roaming and wandering on among good families two or three times, makes an end of suffering;
With the utter destruction of three fetters, he is a one-seed attainer who, after being reborn once more in human existence, makes an end of suffering.


A concentrated monk discerns things as they actually are?

Develop concentration, monks. A concentrated monk discerns things as they actually are present.
Samādhiṃ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti

Seeing things (pajānāti) is the terrority of wisdom (panna indriya), similar to seeing the signs, traffic, bends, dangers & safety in a road while driving a motor car in the rain.
Concentration is the mind undistracted & clear; similar to the clear windscreen of a car in the rain.
Mindfulness remembers to keep the mind undistracted & clear; similar to the windscreen wipers of a car constantly moving back & forth, keeping water off the windscreen of a motor car in the rain.
Mindfulness does not engage in 'seeing things'. The word 'sati' ('mindfulness') means 'to remember'; 'to bring to & keep in mind' (refer to MN 117).
The false idea that mindfulness 'perceives', 'sees' or is 'bare awareness' is possibly the greatest error in Buddhism, made by many notable mass-market 'teachers', including Ajahn Brahm, Henepola Gunaratana, Bhikkhu Yutadhammo & Joseph Goldstein.
Ajahn Jayasaro provides a correct explanation of mindfulness in this short video.


Buddhism teaches about higher consciousness such as Deva or gods.
However, Buddhism does not teache a one creator God or one and only god overpowering you.Gods can help you like any other human can help you but not with eliminate your suffering, unfortunately.

==================

Scattered throughout the suttas are references to as many as thirty-one distinct "planes" or "realms" of existence into which beings can be reborn during their long wandering through samsara. These range from the extraordinarily grim and painful hell realms all the way up to the most exquisitely refined and blissful heaven realms. Existence in every realm is temporary; in Buddhist cosmology there is no eternal heaven or hell. Beings are born into a particular realm according to their past kamma. When they pass away, they take rebirth once again elsewhere according to the quality of their kamma: wholesome actions bring about a favorable rebirth, while unwholesome actions lead to an unfavorable one. And so the wearisome cycle continues.

The realms of existence are customarily divided into three distinct "worlds" (loka), listed here in descending order of refinement:

The Immaterial World (arupa-loka). Consists of four realms that are accessible to those who pass away while meditating in the formless jhanas.
The Fine-Material World (rupa-loka). Consists of sixteen realms whose inhabitants (the devas) experience extremely refined degrees of mental pleasure. These realms are accessible to those who have attained at least some level of jhana and who have thereby managed to (temporarily) suppress hatred and ill-will. They are said to possess extremely refined bodies of pure light. The highest of these realms, the Pure Abodes, are accessible only to those who have attained to "non-returning," the third stage of Awakening. The Fine-Material World and the Immaterial World together constitute the "heavens" (sagga).
The Sensuous World (kama-loka). Consists of eleven realms in which experience — both pleasurable and not — is dominated by the five senses. Seven of these realms are favorable destinations, and include our own human realm as well as several realms occupied by devas. The lowest realms are the four "bad" destinations, which include the animal and hell realms.
The information on this page was assembled from a variety of sources. In the interests of economizing space I have not attributed each fact to its respective source.

http://www.accesstoinsight.org/ptf/dhamma/sagga/loka.html


If it helps guard your and others' hearts as a summons to mindfulness it is quite useful.

If it is intended to ward off a jet falling from the sky it is not so useful.

If you are looking for a guard against "Negative and bad energy (black magic)" you are looking for a place without fear.


If assailed by doubt during meditation, the solution is to first receive clear instructions for meditation, then later during meditation, to let go and have complete trust in the process.
Please see the section on doubt from the essay "The Five Hindrances" by Ven. Ajahn Brahm:

Doubt refers to the disturbing inner questions at a time when one
should be silently moving deeper. Doubt can question one's own ability
"Can I do This?", or question the method "Is this the right way?", or
even question the meaning "What is this?". It should be remembered
that such questions are obstacles to meditation because they are asked
at the wrong time and thus become an intrusion, obscuring one's
clarity.
The Lord Buddha likened doubt to being lost in a desert, not
recognising any landmarks.
Such doubt is overcome by gathering clear instructions, having a good
map, so that one can recognise the subtle landmarks in the unfamiliar
territory of deep meditation and so know which way to go. Doubt in
one's ability is overcome by nurturing self confidence with a good
teacher. A meditation teacher is like a coach who convinces the sports
team that they can succeed. The Lord Buddha stated that one can, one
will, reach Jhana and Enlightenment if one carefully and patiently
follows the instructions. The only uncertainty is 'when'! Experience
also overcomes doubt about one's ability and also doubt whether this
is the right path. As one realised for oneself the beautiful stages of
the path, one discovers that one is indeed capable of the very
highest, and that this is the path that leads one there.
The doubt that takes the form of constant assessing "Is this Jhana?"
"How am I going?", is overcome by realising that such questions are
best left to the end, to the final couple of minutes of the
meditation. A jury only makes its judgement at the end of the trial,
when all the evidence has been presented. Similarly, a skilful
meditator pursues a silent gathering of evidence, reviewing it only at
the end to uncover its meaning.
The end of doubt, in meditation, is described by a mind which has full
trust in the silence, and so doesn't interfere with any inner speech.
Like having a good chauffeur, one sits silently on the journey out of
trust in the driver.


How would one begin practising Buddhism?

Find and join a sangha (buddhist community) that you are comfortable with.
Talking to the community to understand what and how they practice buddhism.
Accustom the practices based on what you can comfortably do for the moment.
Never forcing yourself to the extreme, e.g. immediately become a vegetarian, practice 1 hour sitting meditation daily, spend the whole day just talking about buddhism etc.
Buddhism practice is basically a continuous process of improving one's sila (morality/precepts), samadhi (concentration/stillness) and prajna (wisdom), until one attains the buddhahood (nibbana / nirvana).
As a start you can view Buddhism essentially is a lifestyle which would lead the practitioners to a better tomorrow.

Here is a short and nice article about Buddhist path: The Buddhist Path in 3 words


Origin of the Thai letter ฑ (tho montho)

Thai is one of the most complicated written languages in the world..  (not saying most efficient).  One of the rules is if a word is from foreign language, a new alphabet and a written structure is invented so that it would be distinguishable between original thai and foreign languages, which mainly Pali or Sanskrit.

To give an example of a word "nirvana"  since it is not English, there would be a need to invent a new letter that produces "n" sound and new structure on how to put letters together so the goal is to communicate to readers that "nirvana" isnt English origin.  Lets say "&^" is a new "n" sound, nirvana would spell "&^ervanah*".  For that, now "n" sounds has two representations in Thai Language "n" and "&^"  and every time "&^" is used it cant be used with "i"  etc.   Most of foreign languages in thailand at the time of beginning of written system were Pali and Sanskit around 700-1000 years ago.  So my guess is, ฑ (tho montho) is younger than 1000 years old.
I dont think religious beliefs were not as strong driving force as the idea of separating foreign languages to original Thai.

tho montho produces "T" sounds but not of Thai Origin.  If word is originally Thai, "t" sound, would use "tho thahan ท"

this guy put a video explaining thai written system.
thai written language explained

PS. Dont try to pronounce island of Phuket in Thailand, with an F.


Is Chögyal Namkhai Norbu correct when he says our life is unreal and that Buddha taught that life is just like a dream?

It might be possible for you to gain the understanding you need from these two powerful excerpts. The first is from the Phena Sutta; the second is from chapter 32 of the Diamond Sutra.

The Phena Sutta
Form is like a glob of foam;
feeling, a bubble;
perception, a mirage;
fabrications, a banana tree;
consciousness, a magic trick —
this has been taught
by the Kinsman of the Sun.
However you observe them,
appropriately examine them,
they're empty, void
to whoever sees them
appropriately.

[ADDITION]
How can the Phena Sutta be describing something that is dream-like? The aggregates give their fascination over to form-based ideas such that they develop an unhealthy reliance on those ideas. This is called clinging. Clinging presents itself in two ways: attraction and aversion. It is not objects that we cling to, but it originates from our interpretation of those objects; the way in which those objects are cognized. Therefore, the clinging is always from that origin: the mind - the neurotic mind clings to the body. It is this motion of aversion and attraction that creates a noisy haze in our consciousness, stimulated by feeling/perception. This is pananca. This haze hinders our view; we don't see clearly. This not seeing clearly is avijja from which suffering arises. The experience of suffering is a method by which the body tries to eject wrong views born from that very ignorance, but we misperceive its function. Suffering then becomes an identity instead of knowledge. This is how the aggregates can present themselves as dream-like. It's just another way to speak about ignorance. It doesn't matter how you word it. If dream is suitable for you, then fine, as long as you understand the mechanisms behind it.

The Diamond Sutra
“Subhuti, how can one explain this Sutra to others without holding in
mind any arbitrary conception of forms or phenomena or spiritual
truths? It can only be done, Subhuti, by keeping the mind in perfect
tranquility and free from any attachment to appearances.”
“So I say to you – This is how to contemplate our conditioned
existence in this fleeting world:”
“Like a tiny drop of dew, or a bubble floating in a stream; Like a
flash of lightning in a summer cloud, Or a flickering lamp, an
illusion, a phantom, or a dream.”
“So is all conditioned existence to be seen.”
Thus spoke Buddha.


Where is this mountain quote in the Sinhala edition?

I think that https://suttacentral.net/ud3.4/si/zoysa is the Sinhala version of Ud3.4 on suttacentral.
Google Translate translates the last sentence of that into English as follows ...

නොසෙල් වෙන්නාවූ මනාව පිහිටියාවූ ගල් පර්වතය යම්සේද එසේ මෝහය නැතිකර දැමූ භික්‍ෂුව පර්වතයක් මෙන් කම්පා නොවෙයි.
Like a well-formed rock, the monk who loses his lust does not shake like a rock.

The Pali says,

Yathāpi pabbato selo,
acalo suppatiṭṭhito;
Evaṃ mohakkhayā
bhikkhu,
pabbatova na vedhatī”ti.

... which I think says, "destruction of ignorance" (i.e. Moha) or "delusion" -- not "lust".


Buddhist path X Romantic Relationships and Sons

You are mixing up the monk's life with lay life. Lay people are only expected to follow the five precepts on regular days and the eight precepts on Poya days. So they can still get married and have children. You can still attain enlightenment while being a lay person. Visaka was a Sothapanna. But she married and had many children. A monk's life is more congenial to the practice. But the choice is up to you. Buddha never said that all should become monks. Not everyone has the mental fortitude to leave the lay life.


NDE's are true. Just as true as any other experience. When there is seeing, this is the experience of seeing. It arises and ceases.

  “Again, bhikkhus, when walking, a bhikkhu understands: ‘I am walking’; when standing, he understands: ‘I am standing’; when sitting, [57] he understands: ‘I am sitting’; when lying down, he understands: ‘I am lying down’; or he understands accordingly however his body is disposed."

  “And how, bhikkhus, does a bhikkhu abide contemplating feelings as feelings? Here, when feeling a pleasant feeling, a bhikkhu understands: ‘I feel a pleasant feeling’; when feeling a painful feeling, he understands: ‘I feel a painful feeling’; when feeling a neither-painful-nor-pleasant feeling, he understands: ‘I feel a neither-painful-nor-pleasant feeling.’ When feeling a worldly pleasant feeling, he understands: ‘I feel a worldly pleasant feeling’; when feeling an unworldly pleasant feeling, he understands: ‘I feel an unworldly pleasant feeling’; when feeling a worldly painful feeling, he understands: ‘I feel a worldly painful feeling’; when feeling an unworldly painful feeling, he understands: ‘I feel an unworldly painful feeling’; when feeling a worldly neither-painful-nor-pleasant feeling, he understands: ‘I feel a worldly neither-painful-nor-pleasant feeling’; when feeling an unworldly neither-painful-nor-pleasant feeling, he understands: ‘I feel an unworldly neither-painful-nor-pleasant feeling."

  “And how, bhikkhus, does a bhikkhu abide contemplating mind-objects as mind-objects? Here a bhikkhu abides contemplating mind-objects as mind-objects in terms of the five hindrances. And how does a bhikkhu abide contemplating mind-objects as mind-objects in terms of the five hindrances? Here, there being sensual desire in him, a bhikkhu understands: ‘There is sensual desire in me’; or there being no sensual desire in him, he understands: ‘There is no sensual desire in me’; and he also understands how there comes to be the arising of unarisen sensual desire, and how there comes to be the abandoning of arisen sensual desire, and how there comes to be the future non-arising of abandoned sensual desire.’
      “There being ill will in him … There being sloth and torpor in him … There being restlessness and remorse in him … There being doubt in him, a bhikkhu understands: ‘There is doubt in me’; or there being no doubt in him, he understands: ‘There is no doubt in me’; and he understands how there comes to be the arising of unarisen doubt, and how there comes to be the abandoning of arisen doubt, and how there comes to be the future non-arising of abandoned doubt."

  “Again, bhikkhus, a bhikkhu abides contemplating mind-objects as mind-objects [61] in terms of the five aggregates affected by clinging. And how does a bhikkhu abide contemplating mind-objects as mind-objects in terms of the five aggregates affected by clinging? Here a bhikkhu understands: ‘Such is material form, such its origin, such its disappearance; such is feeling, such its origin, such its disappearance; such is perception, such its origin, such its disappearance; such are the formations, such their origin, such their disappearance; such is consciousness, such its origin, such its disappearance.’
      39. “In this way he abides contemplating mind-objects as mind-objects internally, externally, and both internally and externally … And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating mind-objects as mind-objects in terms of the five aggregates affected by clinging.

Satipatthana Sutta

In this way, seeing is seeing. Trying to prescribe anything else to it in an ultimate sense is false attribution.


Why did Buddha choose sacred fig for meditating and austerity?

The ‘Asathu / fig’ Bodhi Tree (Ficus Religiosa) ඇසතු  බෝ  (අස්සත්ත) - was born, it is believed, on the same day as the Buddha Himself, who sat under that tree in his quest for Enlightenment. Also others such as Princess Yasodhara, Kanthaka Horse, his elephant, his charioteer Channa, Ven. Ananda etc. were born on the same day and year. The term Bodhi is used by Buddhists to denote any tree under which a Buddha has attained Enlightenment.

If you take the seven Buddha of the last 90 kalpa,....
Vipassi Buddha attained Enlightenment under a Palol tree (Stereospermum chelonoides) පලොල් (පාඨලී );
Sikhi Buddha under a  Etamba tree or Sri Lankan Mango tree (Mangifera zeylanica) ඇටඹ  (පුන්ඩරික);
Vessabhu Buddha under a Maha-sala tree (Shorea Robusta) ඉන්දියානු සල් (සාල) ;
Kakusandha Buddha under a Mara tree / Gulmohar tree or the Royal Poinciana (Delonix regia) මාර / මහරි / (සිරිස);
Konagamana Buddha under a Attikka (Dimbul) Ficus glomerata. අට්ටික්කා (උදුම්බර);
Kassapa Buddha under a Bayan tree (Nigrodha) නුග / මහනුග (නිග්‍රෝධ).

All Buddhas attain Buddhahood under a tree. Asathu Bodhi Tree was meant to be for Gauthama Buddha. That is why it sprung up on the day Bodhisatwa was born. Please note that trees which serve as Bodhi for all the Buddhas had sprung up on the days when those Bodhisatwas were born for the last time. A Pipila Tree had shaded Deepankara Buddha කප්පිත්ත / පතන බෝ  of the past (whom many know of from the Suttas). It is said that Maithri Buddha’s Bo Tree will be a ‘Na’ or Iron Wood Tree.


What are the suttas in which the Buddha describes suffering as "burning"

You may be thinking of the Fire Sermon (SN 35.28).

It says that the senses and so on are aflame ... aflame with lust, hatred, and delusion.

In more detail, it says the following are aflame:

Sense-organ, sense object, sense-consciousness, and sense-contact
Any feeling[s] arising from the senses ... including suffering (dukkha), but also sukha

... and aflame with:

The three poisons
Also birth, ageing, and death
And sorrow and so on


This consciousness turns back; it doesn't go further than name-and-form

In his analysis, Buddha sought to identify the semiotic precursor/counterpart for the experience of death. Going backwards from death, he identified the notion of "life" (jati, the notion of separate organism that gets born and dies) as the precursor/counterpart of death.

Going further backwards, he identified a chain of precursors/counterparts supporting each other in the process of semiotic development. These were appropriating experience aka becoming, object grasping aka goal-setting, obsession aka craving, associating a feeling with object, contact with object, six doors of contact, and namarupa or the labeled objects themselves.

He then tried to identify a precursor or counterpart for namarupa, information about objects and identities. He realized that vijnana or ability to differentiate objects from their background and from each other (the function that gives rise to our basic awareness of the world), is the precursor/counterpart of namarupa.

Naturally, the next step was to try and identify the precursor/counterpart for vijnana (recognition/differentiation). Upon much thinking, Buddha came to conclusion that namarupa itself was the counterpart of vijnana. Indeed, there may be no differentiation of objects without capacity for recognition, and there is no capacity for recognition without notions of objects.

At that moment Buddha realized that the entire chain of phenomena he has been analyzing, including death, is completely included in the realm of objective thinking. In other words, the entire experience of living and dying is a story our object-obsessed mind is telling itself. This realization was a huge breakthrough and a major step in the direction of Enlightenment.

At a later date, Buddha reconsidered this idea that vijnana and namarupa are each other's precursors and instead came up with an alternative chain which had "accumulated tendencies" (samskaras) and "ignorance" as two more links of the chain. This is the version of DO that ended up becoming the classic we know today.

Anyway, the importance of this realization still stands, that all our experienced phenomena are mind-made ("form is emptiness"), and this mind itself is a reflection of interaction of phenomena since beginningless times. In Mahayana we say, phenomena are empty, and mind is empty as well, these two emptinesses are a reflection of each other and yet they manifest as seeming reality ("emptiness is form"). This relationship is an important topic of analytical meditation in Tibetan Mahayana.


It is believed there are relicts from the previous Buddhas' in the Shwedagon Pagoda. This is possible that such artifacts survived since it is within the world cycle Maha Kalpa.

All monks should carry a water filter to filter out insets from the water. I would believe this will not be any different. It will be a basic piece of cloth.


There is a good commentary on the eight precepts here in the Questions and Answers format, originally written in Thai by Ven. Ñanavara Thera and translated into English by Ven. Kantasilo.


Getting answers as per the perception of others only, not at all mine?

Of course they are good to you if it changes you for the better. If nothing can be changed, like a solid rock, then it does nothing good.

But everything is impermanent, even a rock can change, so there will be changes which should be good.


I am looking to learn about the philosophy of Tibetan Buddhism. Does anyone know the proper order in which to learn the texts?

Incidentally, Palyul is my hometown monastery; when weather is good I meditate in their stupa park (not the real Palyul, a branch).

As Palyul is Nyingma, their main ngondro text is "The Words of My Perfect Teacher" by Dza Patrul Rinpoche, plus "A Guide to The Words of My Perfect Teacher" by Khenpo Ngawang Pelzang. Although these are considered "beginner" texts, if you study them carefully and do not rush, you will get much value. Especially the second one is very dense and actually not a beginner text at all.

If you feel like you are ready for a complete lamrim, Kangyur Rinpoche's commentary on Jigme Lingpa's Treasury of Precious Qualities, is a refresher text used by lamas getting ready for their final exams. It packs the whole teaching in one volume. (Volume 2 covers tantra but that's completely useless without a live teacher)


First, it seems like you’re suffering, and I’m sorry to read that. I sincerely hope you find release from your troubles.
Having said that, I will attempt to put your worries to rest by pointing out that the Buddha repeatedly states that Kamma arises from performing action with intention. There are a variety of canonical sources exploring the relationship between Kamma and intention, and I would encourage you to search for those. If we look at those sources, we might conclude that since you do not intend to perform those harmful actions, those thoughts do not generate bad Kamma.
On a more personal note, I would encourage you to seek psychiatric help. I myself suffer from generalized anxiety disorder, and there is hope. If you find a psychiatrist, and you supplement your practice with medical help, your progress on the path might become easier.
All the best.


How does the experience of "realisation of Sunyata" differ from "realisation of Anatta"?

There is no difference between anatta & sunnata in terms of realisation. If there was a difference then the Anatta-Lakkhana Sutta would be a lie & false because the five arahants in that sutta would not really be arahants (fully enlightened). They would only be partially enlightened.

The definitions of anatta & sunnata in the Pali suttas are basically identical, namely:

  Therefore, surely, O monks, whatever form, past, future or present, internal or external, coarse or fine, low or lofty, far or near, all that form must be regarded with proper wisdom, according to reality, thus: 'This is not mine, this I am not, this is not my self.'

  Anatta-Lakkhana Sutta

  And what is the emptiness mind-release? There is the case where a monk, having gone into the wilderness, to the root of a tree, or into an empty dwelling, considers this: 'This is empty of self or of anything pertaining to self.'

  MN 43

In terms of the teachings, anatta & sunnata are different because anatta was taught 1st, in the 2nd sermon of the Buddha, where a gradual sermon was given that associated anatta with anicca (impermanence). Here, it was reasoned because something is impermanent & subject to disease, it cannot be a 'self' or regard as 'mine' ('belonging to self'). When the minds of the listeners penetrated this reality, the self-views in the mind dissolved, which was enlightenment. (In addition, the teaching of 'dukkha' also helped extinguished the defilements, such as craving).

As for sunnata, it does not rely on impermanence because it simply, correctly & directly asserts there is no self within the five aggregates. This is easily observed in meditation. For example, observing the breathing itself or a body part or observing sense consciousness itself, in can be seen easily there is no 'self' in the breathing or in a finger or in sense consciousness; just as it can be seen easily there is no 'self' in a rock, tree or cloud.

In conclusion, anatta was a gradual teaching for beginners that used impermanence (anicca) to assist in the realisation. However, when the realisation itself occurs, there is no difference from sunnata.


It's not a problem. It's the human mind. Meditation is not meant to stop thought. It's meant to help you notice "what is". You have noticed how busy and restless your mind is. That is good. As you get more into your practice again you will notice more moments of stillness also. Just accept where you are at and let go of any expectations for things to be any differently or the way they used to be.


If funds are limited and the opportunities to donate are plenty, you should find out which is the best place to donate as in who is genuine, who will benefit the most, who is the most worthy etc. It's an aspect of wisdom which guides Metta to have the best possible outcome.

It's important to note the difference between worrying and looking for the best available option. The former is a consequence of clinging whereas the latter is a form of wisdom.

The Skandhas(5 aggregates) is a different teaching which has nothing to do with Metta, except for Metta bieing an instance of Sankhara-skandha(mental formations).

Metta can never be craving, but craving can disguise itself as Metta.
Ex: Wanting to donate because the collection girl is pretty; wanting to join community service to get a chance to spend time with someone you are  attracted to; wanting to donate to impress someone; wanting to donate to get a heavenly birth etc.

Technically speaking, wanting to help the poor & the afflicted is more Karuna(compassion) than Metta. Metta is simply kindness.


How to help non-Buddhists understand a young person's desire to be ordained as a monk?

Selling Points

According to the Buddha's teaching in the Samaññaphala Sutta (DN 2), there are a whole host of benefits to the life of a samana (i.e. a monk). In brief:

Freedom from requirement to engage in secular society (social engagements, civic duties, etc.)
Freedom from requirement to engage in secular employment (living as a mendicant means no need for money, etc.)
A blissful state in the here and now (through a moral code, sense restraint, and tranquility meditation)
Wisdom and understanding about reality (through insight meditation)
Supernatural mental abilities (astral travel, reading minds, remembering past lives, etc.)
Freedom from mental defilements of greed, anger, and delusion (through the attainment of nirvana)

I think that about sums it up better than I ever could :)

Resources

Normally a monastery would be the best source; often for Westerners intending to traverse the globe to ordain, that isn't as easy as it should be.

The Internet has some resources on monkhood for lay people, at least in the Theravada tradition. Here's a couple:

http://www.accesstoinsight.org/lib/authors/ariyesako/layguide.html

http://www.buddhanet.net/e-learning/buddhistworld/layguide.htm

Coming To Terms

For my parents, actually practicing the teachings themselves helped somewhat; once they understood the benefit of meditation, they were better able to accept what I was doing. Of course, it was only once I'd ordained and they saw how it wasn't really a brainwashing cult that they really opened up and actually appreciate it.


Good source of mantras with their meanings

http://www.buddhanet.net/pdf_file/bookchant.pdf

https://www.amaravati.org/dhamma-books/chanting-book/

These are chantings. The translations are also present. Hope this helps :)


"IIs it possible to be on the path without wisdom? Is it possible to advance  >along it, even to attain complete, and perfect enlightenment, without wisdom?"

From mindfulness, clear comprehension arise, from clear comprehension, insight arise, from insight, wisdom arise.

Without wisdom one would not know skilful from unskilful action, appropriate from inappropriate body, speech and mind cultivation. How then can one purify oneself?

  "And if the latter is in any way the case, then how so, and why would the  >practitioner have to fall "back" into complete ignorance in order have any  >semblance of enlightenment?"

It is not the case that one can obtained enlightenment without wisdom. The word enlightenment itself also means wisdom. To be enlighten means to be wise.


How does kamma create a new set of aggregates for a rebirth; how do the mechanics of this process work?

The workings of kamma is actually one of The Four Imponderables (acinteyya), i.e. questions that the Buddha deliberately did not answer. These questions can only be understood by a fully enlightened Buddha. If one is not a fully enlightened Buddha then thinking about these questions will only leave the mind distressed and agitated, i.e. unfit for meditational practice.

By doing insight meditation one can verify for oneself that phenomena can spawn new phenomena thereby leading to further becomming. This also occurs at the break up of the physical body. The defilements do not "die". Only the physical body breaks up but the defilements find a new body to arise in.

Don't take my word for it or any other persons word. Not even the Buddha's word. He taught that we should not blindly believe what he said but instead go and test these things for ourselves through experimentation on reality, i.e. by doing insight meditation.

Hope this helps. If you have any questions to what i wrote let me know.


Arising of Contact, Feeling, Perception, Thinking

1) What is the name of this chain? Is it distinct from the links of
  dependent origination?

It is called 60 piyarūpaṃ-sātarūpaṃ in saccapabba of mahāsatipaṭṭhānasutta.

It is a present part of dependent origination, nothing difference.

  2) How can this chain and its parts best be explained?

Contact = metting of a sense + a sense-organ + a sense-data.
Feeling = result of contact.
Perception = memory of feeling for recollecting next time to
take/avoid the memorized feeling.
Thinking.

  3) Is there any book which can explain this chain, possibly in detail?

Abhidhammatthasaṅgaha Chapter 8.


Can you reach the substrate consciousness through visualization practices

Here is what Alan Wallace says in 'Stilling the Mind' (p 62) - I think this speaks to your question:

"Visualizations are fine. The stage of generation is important. Yet you must still confront your mind; you have to go right through it. That is taking the mind as your path. You need to go to the very ground of the ordinary mind. This requires shamatha. You don't need vipashyana for that nor Dzogchen, nor bodhichitta. But you do need to go right to the ground of your ordinary mind and let the mind settle, unforced. When the mind is quiescent — no turbulent thoughts or emotions arising — it is relaxed, still, luminous, and free from effort. That is shamatha."

The "ground of the ordinary mind" is the substrate consciousness; and shamatha is the essential practice for realizing this ground. Of course we don't want to stop there. I understand the visualizations of the stage of generation practice as a way to keep our eyes on the real prize:  'piercing through' the substrate to realize rigpa (pristine awareness) for the sake of all mother sentient beings. This is important to cultivate from the outset, considering how attractive and seemingly ultimate the experience of shamatha will be. But we must keep going to realize our deepest aspirations. Dudjom Lingpa teaches that stopping in the substrate "does not bring you even a hair's breadth closer to the paths of liberation and omniscience."

[Sharing this without any special authority, but as a grateful fellow student of these teachings. I welcome any corrections to this answer.]


Do the suttas say the "old kamma" of an Arahant continues to fruit?

Angulimala -- A Murderer's Road to Sainthood

Yet there were still a few who could not forget that Angulimala the bandit, with his superior prowess, had shown them in their weakness and thus had humiliated them. Out of that resentment, as an act of revenge, they were mean enough to injure the venerable Angulimala by throwing stones and sticks which struck him when he had gone for alms. They must have done so from a safe distance.

Then with blood running from his injured head, with his bowl broken, and with his patchwork robe torn, the venerable Angulimala went to the Blessed One. The Blessed One saw him coming, and he told him: "Bear it, brahmana, bear it, brahmana! You have experienced here and now the ripening of kamma whose ripening you might have experienced in hell over many a year, many a century, many a millennium."

Being a saint, his mind and heart were firm and invulnerable. But the body, the product of former craving, the symbol and fruit of previous kamma, was still there in present existence and was still exposed to the effects of former evil deeds. Even to the Buddha himself it happened that, as a result of former deeds, Devadatta was able to cause him a slight injury. Also his two chief disciples had to experience bodily violence. The venerable Sariputta had been hit on the head by a mischievous demon, and the venerable Maha-Moggallana was even cruelly murdered. If this occurred in the case of these three Great Ones, how could Angulimala have fully avoided bodily harm — he who in his present life had committed so much evil! Yet, it was only his body that received these blows, but not his mind. That remained in invulnerable equipoise.


Which is this sutta, which describes a monk prepared to travel and to experience violence?

It is the Punna Sutta: To Punna (SN 35.88)

In a nutshell the story goes like this.....There was a rural village called Sunāparanta. No one went to this village because the people of Sunāparanta were fierce and rough, but a Bhikkhu volunteered himself to go visit that village. That Bhikkhu’s name was Punhnha. He requested the Buddha’s permission to go to that village. The Buddha told him the nature of the villagers in Sunāparanta. The Buddha showed him that if he goes to that village, even his life could be in danger. Punhnha Thero happily accepted that challenge and went to that village. After only few days, the whole village was changed. Those dangerous villagers took refuge in the Triple Gem. Some of them entered the monkhood and developed virtuous qualities… How did that happen? Even though those villagers were known to be vicious people, they had skills in them. When they started to listen to the Dhamma, those skills started to develop in them. If someone realizes the Dhamma after listening to it one day, that person’s skills start to develop gradually. This Sunāparanta could be the present day Saudi Arabia.


There are always many things happening in the body, your mind is getting distracted trying to focus on everything.

You need to spend more time on your samatha (ex. anapana) practice, so that your mind can focus better on whatever object you direct it at in Vipassana.

> edit: there seems to be some confusion..this didn't seem like a
> distracted state; I was able to be mindful of multiple things
> happening at once all over my body. The normal areas where sensations
> occur that I'm only able to be mindful of one at a time i.e.
> sensations on my head, my arms, pain in the back, legs, I was nearly
> fully aware of all at once.

Apologies I misunderstood, then this sounds like Bhanga nana - knowledge of dissolution. The best way to confirm this is if sooner or later you start hitting the bhaya (fear) nana.

Note: Identifying the nana category with certainty is difficult for the yogi himself/herself, let alone for a third party, so don't take any nana diagnosis as correct until it is verified a few different ways.

http://www.buddhanet.net/knowledg.htm

  What happens next? The meditator’s awareness and concentration
  continues to develop. As a result, he now sees only the passing away
  of phenomena. It is as if his awareness is so fast, it is faster than
  the experiences he is examining, As soon as he places his attention on
  some aspect of his experience, it disappears. This is the knowledge of
  dissolution (bhanga-nana). In a weak aspect, this can take the form of
  the meditator apparently losing his concentration. It seems like he
  can no longer focus on anything; his attention keeps sliding off
  whatever he tries to look at. It can be lie trying to grasp something
  that slips out of your hand the moment you touch it. In a stronger
  aspect, it can be like falling into the black hole of Calcutta.
  Wherever you look, there is nothing - only blackness. The meditator is
  shocked, because he used to be able to focus on anything. Now, it
  seems, he can focus on nothing at all. All his good work has dissolved
  into nothing.

I just want to add the excellent advice that the same page gives about the nana categories - there are an infinite ways to map this journey, and the 16 nana map is good, but may not identify every sensation you encounter. The only way to practice is to continue the practice undaunted, whatever the feeling.

  The 16 nanas constitute another way to categorise our experience.
  There are any number of ways we can analyse our experience; there are
  a potentially infinite number of categories we can invent into which
  we can classify our experiences. What is important is that we remember
  the difference between category and experience, and avoid becoming
  lost in the category. Our tendency is to get lost in the categories,
  and in doing so, lose touch with experience. When we create a system
  of categories we freeze the process of living experience and create a
  solid something in which our experience must now conform. We now
  divide our experience into two basic divisions: those experiences
  which we can fit into our system of categories, and which is therefore
  valid, real and useful; and those experiences which we cannot fit into
  our system of categories. Of course, in the act of meditating, we put
  more attention to our valid, real and useful experiences than we do to
  the other type. In brief, we become stuck in attachment and aversion,
  and instead of investigating our experience, we revert to manipulating
  it. We take the practice of freedom and turn it into a prison. This is
  inevitably the case when we project reality into the categories of
  analysis - whatever system we use - and not into the actual, living,
  stream of experience. Hence we must treat this system with great
  caution. We must learn to use it, and not be used by it.

I'd also like to add something by Bodhipaksa, of Wildmind.org - it's more general advise, but I think you can make it work in your situation too.

  Our meditation practice never changes in a constant, linear way. There
  are always ups and downs. One day you’re sitting there and you
  unexpectedly find that you’re blissfully happy and almost totally
  without distraction. The next day your mind is all over the place.
  This is normal, and it’s good to relax, and not be obsessed about
  “getting somewhere.” Yes, it’s good to have the aspiration to move in
  the direction of greater calm and happiness, but the expectation that
  this is going to happen will bring us nothing but pain. Bearing in
  mind the aspiration to move in the direction of greater calm and
  happiness, we simply work with whatever arises, not worrying about
  whether it’s a “good” meditation or a “bad” meditation.


Best books & articles for practicing jhanas

Have a look at:

Bhante Vimalaramsi
Thanissaro Bhikkhu
Forest Dhamma
Forest Sangha Publications
Buddhist eLibrary
Manual of Mindfulness of Breathing


Only thoughts were experienced during practice

If thoughts are experienced, find out who's the experiencer of your thoughts. Be a spectator or witness to your thoughts. Be relaxed, don't treat your thoughts just leave without dabbling with them. Be a mute witness.


How do novice Tibetan monks meditate 23 hours a day?

One can get by on little to no sleep when one mediates a lot but it requires a lot of learning and jhana.
If one had a good novice and a good teacher, under perfect conditions, then i think it is maybe possible to train some person in this way.
However in practise when one gets to little to no sleep stages then one will often skip a night altogether or find oneself too restless to sleep at a particular time.
Even Buddha's novices didn't do this and monks were advised to sleep in the 2nd watch of the night.
Therefore i don't think one can find a place where novices sleep only an hour a day lest they are forced to do it.
Forcing one is abuse and isn't even useful for meditation. I imagine many places are abusive.


This is what happens when you try to lead a monk life without leaving lay life.
Why not ask yourself the question "what am I doing in lay life if I'm not motivated to achieve the goals of lay life?"

This isn't the fault of Theravada Buddhism. It's the fault of the individual who cannot pick one lifestyle. Lethargy or laziness is one of the five hindrances and there's no place for it in Theravada Buddhism, whichever lifestyle you choose.

If a certain goal does not interest you, stop bothering about it and work towards the goal that appeals to you. If no goal in lay life appeals to you, get ordained and practice diligently towards attaining enlightenment.


What is known about enlightenment before the lifetime of the Buddha? Are there any claims that he was the first?

Good householder,
there had been serial Buddhas before our Gotama Buddha. In a world/cosmos-period there might appear a Samma-Sambuddha who is capable to point out the way out of suffering, Samsara. When there is no full self-awakened Buddha and the Dhamma (his teaching) is unknown, there may appear so called Paccekabuddhas (Privat-Buddhas), who, althought having found the way out by themselves, are not capable to teach the path in sufficient way for others. While a Samma-SamBuddha apears or his Dhamma through direct originated disciples (Sangha of recluses) is still alive in the world awakened people (Arahats) would just arise within his Sangha, join his fellowship, hold refuge into the heritage.
There might be such as the first stages of awakening without having come direct contact with the Tripple Gems, but such happens just for those who might have gained certain access in previous existances and in every case such "reborn minor awakened" would join the Sangha.
Paccekabuddhas would not appear as long as a Sublime Buddhas teaching is still alive.
Collection of text which provide ideas about "our" Sublime Buddhas life might be found here.
[Note that this isn't given for stacks, exchange or what ever world-binding trade but for an escape from this wheel.]


How is a Buddha interacting if he doesn’t have perception?

It is difficult to understand but we can try to... Perception is Anatta... it is not me,mine or myself. That which is not yours ,will you cling to it? Will you crave for it ? No . Therefore by not clinging to Perception Buddha achieved cessation of perception. It does not mean perception looses its property of impermanence...Perception arises, changes and vanishes but there is no clinging to it.