What a great question and a tough one. I do not have a final answer to this but i will try to give my input from a point of view of Theravada buddhism.

If i were to answer your question "hardcore" i would say that a Livelihood where one kills other living beings cannot be considered Right Livelihood.

Why is that?

Let's take a look at the 1st precept and which factors one must fulfill in order to break the precept.

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

In order for one to break the first precept the following factors must be fulfilled;

pano -- presence of a living being.
panasannita -- one knows that it is a living being.
vadhacittam -- the intention to kill.
upakkamo -- the effort to kill.
tena maranam -- the resulting death of that being.

If these factors have been fulfilled the first precept has been broken.

What if the vet kills the animal out of compassion?

From a theravada buddhist point of view it is not possible to give rise to the intention to kill when certain mental states are present, for example compassion. When these states are well developed from following the noble 8-fold path then the intention to kill cannot arise since it is an unwholesome state of mind.

In that sense i do not think the vet does it out of compassion. If he had compassion he would not give rise to the intention to kill the being. He might give rise to the intention kill out of ignorance of the true nature of reality. Because of the ignorance he might believe that he is helping the animal by killing it.

What is really going on here is that by seeing that animal suffer, he is experiencing the 5 aggregates. I would think that he is especially experiencing the 2th aggregate of sensations. When viewing this from the perspective of dependent origination (paticca-sammupada), ignorance of the true nature of reality, founded by not understanding the 3 signs of existence and the 5 hindrances, is what leads him to create kamma.

If we jump to the 6th link in the dependent origination which is contact we will see that when the mind goes out to the object and contact is established, there arises feeling. Feeling can be pleasant, unpleasant or neutral as the initial reaction to contact.

I suggest the feeling the vet experiences here is unpleasant which leads to aversion. That aversion is what later leads him to create an action.
On basis of the 3 signs of existence, namely anatta the vet is here creating a self in the 10th link of dependent origination which is becomming. According to the Buddha one creates a self in 4 ways. Let's take the 2th aggreate as an example.

I am the feelings
The feelings are in me
I am in the feelings
The feelings belong to me

What is happening here is that the vet is creating a self. In order to contain the feelings (the object) and react to them one needs a vessel, a container. That container is the self that is being created. The vet is now identifiying with the feelings. He is taking ownership of them. In reality the feelings are just arisen impersonal phenomena that will cease to exist again.
The feelings are not his and do not belong to him.

Why?

Because he has no control over them. He cannot say "i want to feel only positive feelings and never negative feelings". That is impossible and because of that the feelings are uncontrollable, they are ungovernable. What is uncontrollable and ungovernable is oppressing and that is not fit to be called a self.

What the vet should do in that situation according to buddhist practice is to merely observe the phenomena that has arisen and then observe how they will disintegrate after a certain amount of time. What is subject to arising is subject to cessation.
In other words - do Vipassana meditation and learn about the true nature of reality. He will discover that a self is nowhere to be found. Everything works just fine without the need for a self to exist.

Now i would like to make another important point regarding the interfering with the death process of a being.

The fact that the vet does not know what the experience of the animal is the vet might interfere with the death process of that being.
He might interfere with that being's comming to terms with its own death. We know that death holds some of the most profound insights that can have great significance for a beings path to enlightenment. By ending that beings life before the death process is finished the vet might take away that beings possibility to achieve these profound insights.

Also that being is experiencing the results of its own past deeds so by killing it in the middle of that process the vet breaks that “kamma-receiving process” which might result in that being getting a unfortunate rebirth where it must continue to receive the unfinished kammic results from its past life.

Suffering is like the fertiliser for our spiritual life. Suffering should not be "stopped" by killing (reacting) to it. Instead it must be understood in order to achieve insights based on it.

I think that part of the problem is due to most beings spending most time in conventional reality (sammuti sacca) which is based on concepts for example "a man, woman, animal etc.". These things do not really exist. They are merely convenient designations we apply to the comming together/a collection of a number of factors.

This misunderstanding of reality happens if a being does not understand how reality functions in terms of the 3 signs of existence.

Mahasi Sayadaw compares physical matter, materiality, to sea foam (p. 65). From far away sea foam looks like it has a structure to it but when you inspect it up close you will see that it is empty of any form. It is hollow and filled with air bubbles. Modern physics will tell you that solid matter is merely an illusion and that it actually consists of mostly empty space. This is due to the enormous amount of empty space there exists in an atom between the nucleus and the electrons.

If beings were to spend more time in ultimate reality (paramattha sacca) then they might view the situation of an animal suffering differently, as bare experience; "seeing, hearing etc.".

As i said in the beginning i do not have a final answer to this question. Please see only this answer as an input. It might not be as i have described here. If i have misunderstood anything please feel free to correct me.

Lanka


Why does the Buddha always answer a question if asked three times?

It's fairly clear that three times was a social convention for crossing some sort of line; either that or just a convention of the Buddha. See also DN 3:

‘Reverend Gotama, there are four castes: the Khattiyas, the Brahmins, the merchants and the artisans. And of these four castes three — the Khattiyas, the merchants and the artisans — are entirely subservient to the Brahmins. With regard to this, it is not proper that they should not pay homage to the Brahmins.’ This was the third time Ambattha accused the Sakyans of being menials.
Then the Lord thought: ‘This young man goes too far in abusing the Sakyans."

and

Again Ambattha remained silent, and the Lord said: ‘Answer me now, Ambattha, this is not a time for silence. Whoever, Ambattha, does not answer a fundamental question put to him by a Tathāgata by the third asking has his head split into seven pieces.’

Walshe, the translator of the above, gives as a note for the second passage, "A curious threat that (as RD observes) never comes to anything, and is of course pre-Buddhist."
Not sure if the "third time" is also pre-Buddhist, but again, it appears to be some sort of line in the sand for the Buddha at least.


If a Buddhist believes lay life is not ideal for the practice, why does he or she continue?

Why does he or she continue?

Because of clinging. Clinging to family, clinging to lovers, clinging to property, clinging to comforts, clinging to all kinds of sensual pleasures which the monastic life wouldn't have.

  How to overcome it?

You have to develop Nekkhamma Sankappa of the noble 8 fold path.  Take a timeout  to think about what you've really been trying to do every day, your whole life. Being yourself subjected to birth, sickness, aging, death etc. which cause suffering, you are trying to attain satisfaction by chasing after other things which are also subjected to birth, sickness, aging and death.  This is called the ignoble search. Think of the absurdness of doing the same thing over and over again, when it can never give you the intended outcome. Pay careful and wise attention to the signs of Anicca, Dukkha, Anatta in life. What made prince Siddhartha decide to leave the lay life? Seeing an old man, a sick man, a dead body, a hermit. We see the same things too. But we rarely pay wise attention. We rarely think that we are also subjected to the same misery. Even if we do think that, it would just be a passing thought. It wouldn't be strong enough to break the bonds of lay life. It wasn't a passing thought for prince Siddhartha. He thought about what he saw even after returning to the palace. He cultivated his mind with Nekkhamma thoughts, which eventually became strong enough to make him decide to leave the lay life to do the noble search. i.e. to seek the unborn, unaging and the deathless element.


These three types of death are commonly referred to by the Theravada commentaries (e.g. AN-a 1.18 aparāccharāsaṅghātavaggavaṇṇanā). A description of them is found in the Vibhaṅga commentary:

  Tattha ‘khaṇikamaraṇaṃ’ nāma pavatte rūpārūpadhammānaṃ bhedo. ‘Tisso mato, phusso mato’ti idaṃ ‘sammutimaraṇaṃ’ nāma. Khīṇāsavassa appaṭisandhikā kālakiriyā ‘samucchedamaraṇaṃ’ nāma.

I wouldn't be surprised if other traditions talked about other types of death, but these are the types of death recognized by the orthodox Theravada commentaries.

In the quote above, sammutimaraṇa refers to when we say "Tissa died." or "Phussa died." (Tissa and Phussa are just common Pali names).


This goes back to an argument that was very popular in 19th century: "is person's character inborn or is it a result of upbringing?"...

What is meant by "rebirth" in Buddhism is rebirth of the state of mind. In modern terms we could say that the living brain is only a carrier. So where does our state of mind come from?

Once as I meditated, I realized that some of my typical thoughts came back from my childhood, from my parent's dysfunctional family situation. And the roots of that situation can be traced to my father's childhood, and probably beyond, to his father's life.

Not all of it is passed down the family lines either. Today at least some of my thoughts came from news I read online about the situation in Ukraine. Do you understand? Our state of mind at any moment consists of elements each of which came down a chain of interactions that can be traced back to beginningless times!

Our state of mind is not "one thing", not an entity, there is no "I".  The boundary between inner and outer is a fiction; there is an infinite sea of interacting mental and physical factors.

So why call it rebirth then? Because of appropriation. We appropriate a combination of traits as "I", "me", "mine". My country, my family, my childhood, my education, my believe, my values, my principles, my pride etc. Appropriation of these causes rebirth and suffering.


Here in Sri Lanka, we typically say "Anicca Vata Sankhara" or "Vaya-dhamma Sankhara" in the bereavement notices. When you meet the family members, you put your hands together and greet without smiling. You are not expected to say anything unless you are giving an eulogy. When you talk to people, you are expected to talk quietly and not to gossip. You can either inquire about funeral arrangements or engage in a Dhamma discussion.

I suppose in the West, it's customary to say something. So you can probably say "May he/she attain Nibbana soon!"


which is better staying in present moment or being aware?

Good householder "Son of liberty",

The Agendas of Mindfulness

Mindfulness Defined

might help, once on the path section of concentration.
Being, aware, actually means eating, eating off, burning away. If that isn't done in higher spheres, then it's just eating of ones merits.
As for the place where he might be: sati, mindfulness toward ones duties in ones relation, toward Sila, toward Generosity, toward reflecting backwards.
Keeping precepts in mind, train right there, will make the further way accessible by itself (given causes).
And right concentration has right mindfulness (remembering, keeping in mind of what is kusala) as it's prerequisite.
(And pull the hands out of your trousers, and stand straight, as such is a good sign that one prefers eating off past merits over the sati of a son of liberty)
[Note that this isn't given for stacks, exchange, other world-binding trades and gains, wrong concentration, but for exit from this wheel]


How can I direct attention on an breath without consciously breathing?

These books are wrong, which is why relatively few Buddhists are stream-enterers or reach jhana.

To observe the computer screen in front of you, you do not have to do anything with your eyes. The seeing of the computer screen happens automatically, as long as your head is pointed in the direction of the computer screen & your mind is not asleep.

Similarly, in meditation, feeling & knowing the breathing happens automatically, as long as the mind is quiet, still & gentle. All that is really needed is to sit upright with a still, quiet, gentle, awake mind.

The difficult part is the quiet clear mind. If this can be done, the breathing part is easy because the body breathes automatically & the mind knows breathing automatically when the mind is quiet.

The path of the Buddha is the giving up of craving, which includes not craving when meditating.

The Zen masters say: 'The silent mind can listen to grass'.


Cha Chakka Sutta is another Sutta which has a play of the number 6. Here more elaboration is given on what each set of 6 is.

Source: Cha Chakka Sutta

The Singhala translation is less of a riddle than the English. English retranslation is mine:

  (අධ්‍යාත්මික ආයතන) සය උපන් කල්හි ලොව උපන්නේ නම් වේ.

When the 6 sense bases arises the world arises

  (රූපාදී බාහිර ආයතන) සයෙහි සඞගමය කෙරෙයි.

By non-reaction to the external sense objects, the world is stilled

  (අධ්‍යාත්මික ආයතන) සයම ප්‍රත්‍යය කොට ගෙන

By means of the 6 sense bases

  (බාහිර ආයතන) සයෙහි ලෝ වැසි තෙම පෙළෙයි (වෙහෙසෙයි)

The 6 external sense objects trouble the worldlings

ලොක ( හෙවත් ජස්සුලොක ) සූත්‍රය

අධ්‍යාත්මික ආයතන - world - internal senses - eye, ear, ....

බාහිර ආයතන - external sense objects

So what is covered here is the 1st 2 items in the list of items in Cha Chakka Sutta:

the 6 internal senses
the 6 external senses


Will mindfulness help me in observing patterns and learning to keep away from a toxic person?

Good practical question.

First of all, I have to tell you, in (Mahayana) Buddhism there is no such thing as a "toxic person". The other person has impulses and reactions because of their own bad past experiences, and something in you triggers them. Doesn't mean you are bad or s\he is bad, it is just inertia from the past.

If you really think about it, there is no "you" and "other person", there is just a dynamic process of interaction between the two sets of past experiences, from which emerge new behaviors, whether healthy or pathological.

What you call mindfulness allows you (me, us) to suspend our typical impulses informed by the past and act with a new, fresh perspective. When you dance your part differently, the other participants can't help but alter their dance as well. Remember, they are not really choosing how to act, most people don't, but when you change, you create a new setting in which their impulses play out.

That's for one, and second, in Mahayana Buddhism we do not worry so much about protecting ourselves. Protection is an instinct of the ego, which is always vulnerable. To make the ego invincible one has to become a kind of demon, wearing a steel-strong-shell, never showing true feelings, always taking care of oneself at the expense of others. In Mahayana we go the opposite way. We open up and have nothing to protect. When we have nothing to protect we are invincible in a different way, and this way to be invincible is actually stronger than the first.

It's a very different attitude to what you are used in the normal world, takes a while to get used to.


Both.  While it's pretty much impossible to make real progress in meditation on your own, under the guidance of any good teacher, you are still expected to figure things out for yourself.  I know this seems contradictory, but a meditation master can only guide your progress.  It's absolutely impossible for them to get into your head and show you how to practice.  Think of sitting as a skill like wood working.  While the master carpenter can give you instructions on how to cut a board, only through your own efforts and experience will you understand how much pressure to use on different wood types, how to work the grain to your advantage, etc.  Likewise, on the cushion, while your teacher will tell you to watch your breath, it's up to you to figure out how firmly to apply your attention, where the best anchor point is for your mind, how much to relax, and how to use your posture to your advantage.  Like any skill, mastery only comes through countless hours, many questions, ample feedback, and innumerable breaths.


what is zen's attitude / teaching on keeping a journal?

There is no "Zen" attitude about anything. That in itself is not Zen. If someone keeps a journal, then someone keeps a journal. That's all it means, and it is neither good nor bad. It is just keeping a journal.


How to practise Zazen so that it leads to Satori?

Yes it has.  You just don't know where it's led you.  Keep at it and you'll find your way out of the bag eventually.

(Official answer - get a teacher.  You can't practice Zen by yourself.)


There are many techniques that were taught by the Buddha and also later, other techniques were developed by Buddhist teachers over history, that are based on the Buddha's teachings. You are right that some of these techniques may appear to be in conflict with each other.

However, we must understand that each technique is used for a particular purpose, for a particular situation, to cater for a particular need.

It is just like how a master chef uses various techniques to craft the best results based on the needs. Sometimes you need to boil, sometimes you need to bake, sometimes you need to fry and sometimes you need to sautee. These techniques are mutually exclusive but used at different times to achieve different results.

You can find guidance on the basics of insight meditation in the booklet entitled "How To Meditate" by Ven. Yuttadhammo. This technique is used to gain insight into the workings of dependent origination. Also read "The Way of Mindfulness" by Ven. Soma Thera, which is an essay that discusses the Satipatthana Sutta. This the technique that involves noting.

But you can't progress in insight meditation, if you are strongly assailed by the five hindrances. To solve this, one technique is in the Vitakka-Santhana Sutta which teaches the forceful removal of unskillful thoughts. Forceful removal of thoughts is not part of insight meditation, but if you are too disturbed by unskillful thoughts, then you need to forcefully remove it.

To eradicate the hindrance of ill-will, you can use Loving Kindness (metta) as the technique for eradication. Intentionally generating thoughts of loving kindness is also not part of insight meditation.

For overcoming lust (as a hindrance of sensual desire), you can use the contemplation on unattractiveness (see this question). But too much of it may lead to negative thoughts of suicide, in which case, use the mindfulness of breathing (see this answer) to counter it. Intentionally contemplating on unattractiveness, is also not part of insight meditation.

Also, samatha meditation (see the article entitled "Entering the Jhanas" by Leigh Brasington) is yet another technique used to calm the mind, and create focus and concentration. This is yet another technique that could help insight meditation. But it can be developed on its own too.

If you are continuously disturbed in every way in meditation and cannot progress further, then the technique to solve this, is the development of virtue (sila) outside of meditation - see this answer for details.

So, although different approaches appear to be conflicting with each other, they are actually complementary. The Buddha taught the practitioner to be multi-skilled. That's why there's the Noble Eightfold Path, rather than a Noble One Single Technique to End Suffering. No one technique is sufficient to achieve the results.


According to the Dhamma monks have no rights?

The monks can and should receive robes (as donation), almsfood, lodging and respect.

But if the monks don't receive these, they shouldn't be angry, unhappy or agitated, for that conflicts with their training of equanimity.

Furthermore, any kind of donation is voluntary. If a lay person doesn't wish to donate to monks, the monks cannot blame him for it.


OP: So , Is understanding a practise ?

Understanding arises through the practice.

  OP: If it is: We loose skills when we don't do somethings for long time. But enlightenment can not be undone.

Yes. As enlightenment is understanding of reality as it is and this does not change in light of new experiances.

  OP: If it isn't: When we do vipassana meditation for a long time, we started to see impermanance in every day life. We loose attachments to lot of things . What is happening there ?

Attachment leads to pain. When you understand this through Vipassana you do not get attached.


Can personal experience generate buddhistic insight outside of meditation?

It's similar to going to a funeral, seeing the dead body and realizing that your turn is coming too. Jealousy is a subset of aversion. Aversion is 1 of the 3 evil roots that causes suffering. So if you realized that and got rid of your jealousy, that's inline with Buddhist insight.


What's the role of the detailed descriptions of the other planes of existence? Why it was important for the Buddha to tell them?

Mr Ivan ("god is merciful"), because the Buddha did not like Mr Ivan to mistake an realm of existence for Nibbana, or the heartwood. That is why he described those states of being in detail. So when you start to travel, and do not just ponder why you should not travel yet, Mr Ivan is well prepared.

In which plane of existence did you now take place? Nobody aside of Mr Ivan would know that, does Mr. Ivan do?

(Note: this answer has not been given with the agreement to be means of trade or the purpose of/for trade and/or keep people trapped and bound. How you handle it lies in your sphere, but does not excuse the deed here either.)


How reputable is D.T. Suzuki among modern Zen Buddhists?

He’s pretty phenomenal if you ask me.  I’d highly recommend most of his earlier writings.  People forget that he had some training as a monk under a fairly renowned master.

Just remember, however.  There’s only one authentic representation of Zen - that which you find on the cushion staring into mushin.


Is dependent co-arising an "IF AND ONLY IF A THEN B" relation?

OP: Does dependent co-arising have the same relation I've mentioned above?

Yes.

OP: If the answer is "yes" to the above question, as we know an Arahant has ceased the craving without remainder. Then do
consciousness, name-&-form, six sense media, contact, and feeling not
present in an Arahant?

Please see the quote from SN 22.48 below on the five (non-clinging) aggregates and the five clinging aggregates.
In an Arahant, ignorance ceases, hence the five clinging aggregates also cease, thus collapsing dependent origination nidanas. This means that the nidanas of consciousness, name-and-form, six sense media, contact and feeling  that are tainted with clinging, cease in an Arahant.
However, the five (non-clinging) aggregates remain and continue functioning. This is also implied by Nibbana element with fuel remaining in Iti 44. This is also supported by Ven. Thanissaro's commentary quoted below.
When the Arahant passes away, the five (non-clinging) aggregates cease. This is also implied by Nibbana element without fuel remaining in Iti 44.

OP: If these present as effects of past birth's causes, how one can escape from this cycle?

I don't quite understand this question. From my understanding, the way to escape suffering is by uprooting ignorance through cultivating wisdom through the Noble Eightfold Path.
From SN 22.48 (trans. Ven. Bodhi):

“And what, bhikkhus, are the five aggregates? Whatever kind of form
there is, whether past, future, or present, internal or external,
gross or subtle, inferior or superior, far or near: this is called the
form aggregate. Whatever kind of feeling there is … this is called the
feeling aggregate. Whatever kind of perception there is … this is
called the perception aggregate. Whatever kind of volitional
formations there are … these are called the volitional formations
aggregate. Whatever kind of consciousness there is, whether past,
future, or present, internal or external, gross or subtle, inferior or
superior, far or near: this is called the consciousness aggregate.
These, bhikkhus, are called the five aggregates.
“And what, bhikkhus, are the five aggregates subject to clinging?
Whatever kind of form there is, whether past, future, or present … far
or near, that is tainted, that can be clung to: this is called the
form aggregate subject to clinging. Whatever kind of feeling there is
… that is tainted, that can be clung to: this is called the feeling
aggregate subject to clinging. Whatever kind of perception there is …
that is tainted, that can be clung to: this is called the perception
aggregate subject to clinging. Whatever kind of volitional formations
there are … that are tainted, that can be clung to: these are called
the volitional formations aggregate subject to clinging. Whatever kind
of consciousness there is, whether past, future, or present, internal
or external, gross or subtle, inferior or superior, far or near, that
is tainted, that can be clung to: this is called the consciousness
aggregate subject to clinging. These, bhikkhus, are called the five
aggregates subject to clinging.”

From Iti 44 (trans. Ven. Thanissaro):

This was said by the Blessed One, said by the Arahant, so I have
heard: "Monks, there are these two forms of the Unbinding property.
Which two? The Unbinding property with fuel remaining, & the Unbinding
property with no fuel remaining.
And what is the Unbinding property with fuel remaining? There is the
case where a monk is an arahant whose fermentations have ended, who
has reached fulfillment, finished the task, laid down the burden,
attained the true goal, ended the fetter of becoming, and is released
through right gnosis. His five sense faculties still remain and, owing
to their being intact, he is cognizant of the agreeable & the
disagreeable, and is sensitive to pleasure & pain. His ending of
passion, aversion, & delusion is termed the Unbinding property with
fuel remaining.
And what is the Unbinding property with no fuel remaining? There is
the case where a monk is an arahant whose fermentations have ended,
who has reached fulfillment, finished the task, laid down the burden,
attained the true goal, ended the fetter of becoming, and is released
through right gnosis. For him, all that is sensed, being unrelished,
will grow cold right here. This is termed the Unbinding property with
no fuel remaining."

Commentary on Iti 44 by Ven. Thanissaro:

With fuel remaining (sa-upadisesa) and with no fuel remaining
(anupadisesa): The analogy here is to a fire. In the first case, the
flames are out, but the embers are still glowing. In the second, the
fire is so thoroughly out that the embers have grown cold. The "fuel"
here is the five aggregates. While the arahant is
still alive, he/she still experiences the five aggregates, but they do
not burn with the fires of passion, aversion, or delusion. When the
arahant passes away, there is no longer any experience of aggregates
here or anywhere else.

From comments:

OP: Five non-clinging aggregates are also conditioned. What is the cause for five non-clinging aggregates? Does that cause lie within the
dependent co-arising?

The origin of the five (non-clinging) aggregates can be found in SN 35.145:

"Now what, monks, is old kamma? The eye is to be seen as old kamma,
fabricated & willed, capable of being felt. The ear... The nose... The
tongue... The body... The intellect is to be seen as old kamma,
fabricated & willed, capable of being felt. This is called old kamma.
"And what is new kamma? Whatever kamma one does now with the body,
with speech, or with the intellect: This is called new kamma.

If the next question is "whose old kamma is it?", the answer comes from SN 12.17.


What are the similarities between quantum physics and buddism?

As far as I know quantum physics does not teach four noble truths, dependent origination and consciousness. So there are no similarities.However quantum physics can be used as examples to explain Buddha's teaching.


"And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, & from idle chatter: This is called right speech."
— SN 45.8

Right Speech
Venting may fall under abusive speech. So be mindful of that. Otherwise complaining strongly would be OK.


Application of sixteen contemplations in the anapanasati sutta

As it was explained to me, we must master the coarse before we can master the subtle, and we must master the subtle before we can attain first-hand direct vision of Dharma.

In this vein, during a single meditation session we must first work with the body, then work with the feelings, then work with the mind, and only then the insight meditation can happen naturally.

So first as we sit down our body is usually disturbed and tense. The goal at this phase is to relax and calm down the body so it can sit comfortably (as opposed to forcing it to sit still).

As the body physically calms down to a sufficient degree, we should start paying attention to the breathing. The breathing can be noisy or stuck or gasping etc. Our goal at this phase is to calm down further, using the breathing as our feedback indicator.

As we work with the breathing, we may start noticing that the problem is really with the emotions. At this point we should scan the area around the body for psychosomatic projections of emotions (tense or painful feelings in chest, abdomen, veins, forehead etc.). We should identify the blockages, etc. and release them by letting go of the subconscious will to sustain them.

We proceed in this manner, as to get very comfortable. Our goal at this phase is to make ourselves feel very good, what they call "rapture". To achieve that we can employ a combination of letting go of bodily and emotional blockages, as well as intentionally generating a joyful mood.

"Rapture" is the cruder kind of good mood, while "bliss" is a deeper and more subtle variety of the same. Our goal is to generate rapture first, then let it deepen and stabilize to become bliss. At this point our attention should include physical, breathing, emotions, and subtler psychosomatic projections, all joined into one "energy map". Our job is to fabricate deliberate effort in order to purify this whole thing, and make it transparent and energized.

As we succeed in the above, we can notice that the quality of our mind is also connected with the overall energy structure. If the mind is shaky or jumpy or viscous or sleepy etc. it will affect our ability to fine-tune the system into its perfect state. So we must condition the mind to get into a perfectly open/transparent/upright state, just like we did with our body, emotions, and psychosomatic energy before.

By performing this practice again and again, first not so well, and then better and better, we can't help but get plenty of insights into the way the mind functions. As we start getting those insights, many of Buddhist theories we've read before will stop being mere theories and will become first-hand experience. This is the phase when we will find ourselves contemplating suffering, cessation, impermanence etc.

Now if you re-read the Anapanasati Sutta with the above commentary in mind, it should hopefully make more sense.


How to "abandon the fetters completely"?

Phew, big question! Let's see if I can address some of that...

"The process" definitely gets harder to talk about as it progresses. This is true not only in my personal experience, but is also substantiated by the tradition. Indeed, if Enlightenment was simple and straightforward to explain, wouldn't everyone be enlightened by now? More seriously, would Buddhism evolve so many different schools with their unique ways to talk about it?

According to most schools, the mind of Buddha is indescribable. Some schools insist Buddha is completely mindless (the consciousness ceases), while others posit that while Buddha does have awareness, it is completely beyond concepts. Buddha himself said:

  A 'position,' Vaccha, is something that a Tathagata has done away with.

If the above does not explain, it at least provides some justification for why the talk about Enlightenment can hardly not be metaphorical, beating around the bush, and involving multiple mutually contradicting descriptions.

Is it gradual?

Yes and No. It is gradual in the sense that it involves work and unfolds increasingly over time... It's not "gradual" in the sense that it can not be achieved by doing the same thing again and again mechanically, and waiting for it to just happen. (Google "Zen polishing the tile" story.)

One of my teachers said: "Enlightenment is a choice we keep on making". This highlights one aspect of it, that it's not necessarily asymptotic nor is it irreversible, but because it's "a choice" we must learn to "keep on making", there is a sense in which Enlightenment is a skill that is developed over time.

You do know that this very question (gradual vs. sudden) was the main point of debate between the schools of Chan, as well as between Chan and Tibetan Buddhism? Although, some modern scholars conclude that such a reified distinction between schools was more like a rhetorical device used by the subsequent schools, and that none of the historical schools (to an extent that we can even talk about distinct "schools") were in fact fully "sudden" or "gradual".

Is it more and more moments?... there's no such thing as an "enlightened person"...

I would rather characterize it as "less and less" rather than "more and more". In my experience, it is less and less grasping/attachment, less and less overgeneralization, less and less confusing abstractions with reality, less and less losing emotional balance. And yes, less and less "enlightened person", less and less thinking/worrying about oneself in general, less and less trying to characterize oneself as something specific (enlightened or whatever). Less and less thinking of oneself as one distinct entity or agent. Less and less conflict, less and less suffering. It's like, the tangle gets progressively looser, until it's barely in a single piece anymore. Or, a fire that is pulled apart, into individual pieces of wood...

I was wondering what the difference is between [sotapanna] and the "higher" stages of enlightenment -- and how to achieve or progress towards those, what (what practice and/or realization) is required?

I think it requires the kind of practice that Buddha metaphorically described as leveling of the earth, starting from the mountains, then hills, then progressively smaller features, until even the ground itself is "flattened away", followed by space and the very mind itself. The way I understand this, we should keep looking for obstacles to suchness - the sources of existential conflict that generate the experience of suffering.

The sense of "I" is just one of such sources (albeit a major one). Another big source of suffering, recognized in Mahayana, is the idea of Enlightenment itself (aka the idea of Nirvana as goal "over there"). At some point the practitioner is supposed to "get over" (to quote my Zen Master) the notion of the goal, because the very notion of the goal dependently co-creates anxiety of not having reached the goal. Just another "bump" to be "leveled". Then there is this idea of reincarnation or rebirth, which is really just the good old Self in disguise. And then there are myriads other "bumps" not necessarily as universal but equally important for an individual practitioner. Someone is hung up on the unrequited love, someone has a problem of being self-conscious and shy in the social setting, someone is passive-aggressive etc. Every one of these is supposedly rooted in some sort of attachment/overgeneralization that must be transcended on the way to complete Enlightenment.

In this light, achieving progress towards the higher stages definitely requires going beyond the basic morals/meditation/philosophy and into the nitty-gritty of our everyday life situations and hang-ups. Like, definitely, 100%.

Does the "dhamma-eye" being associated with stream entry imply that "the Dhamma" is already seen at that stage...

As I said in other answers, I think that stream-entry is by definition the point when one gets more or less clear about the problem, the goal, and the method - and hence "enters the stream" of right practice solving the right problem, leading to the right goal. With stream-entry, suffering has been directly recognized as subjective condition, relationship between craving/attachment/overgeneralization and suffering has been directly seen, the cessation of suffering has been directly realized in at least one real case, and -- most importantly -- the overall way "things work" has been intuitively grasped.

Practice subsequent to stream-entry may certainly involve new discoveries and realizations, it's not like you stop learning - but all these discoveries and realizations should all fit within / feed back into, this basic framework of 4NT and "the way things work".

In a recent answer I said, stream-entry is when a student is supposed to completely get it 100% with no doubts, unlike Buddha who has to figure it out from scratch having doubts until the last moment. But in practice that 100% point-in-time understanding was only possible back when Buddha was still alive and Dharma was delivered straight from the source. As time passes between the lifetimes of Buddha and the student, the Dharma gets gradually more "corrupted" (diluted, mixed-up), and the phenomenon of stream-entry gets gradually less straightforward. The future students of Buddhism must do more and more work by themselves to figure out the puzzle, which makes their paths increasingly closer to that of the Buddha, at least in this one sense.

, and thence can only become more ever-present (more of the same)? ...is that related to so-called "mindfulness"?

In my experience, as Dharma is internalized, and the habit of grasping is reduced, what I call "hard mindfulness" (keeping a constant watch over oneself) gives way to something much more fluid, more like the effortless ice skating. So, if we can speak about "more of the same" - it's more of the same fluidity and effortlessness. It's not that due to mindfulness your "moments of enlightenment" keep growing until it's one continuous Enlightenment. It's more like, due to the letting go and non-grasping, the GAPS between samsaric moments occur more and more frequently, until the whole thing gets so loose that it's not there anymore. Chogyam Trungpa Rinpoche spoke about this at length, the porous nature of reality, the soda-bubbles, the ping-pong, the gaps, and the space dancing with itself. I think it's a nice way to describe it. In fact, one of the biggest virtues of Tantra (in my opinion) is providing a language to talk about these indescribable experiences in a way that can be shared and understood.

Why does Right Concentration (samma samadhi) talk exclusively about jhanas? Are they, how and/or why are they, at what point or stage are they, relevant and necessary for any (further) progress?

My teacher said that in the Eightfold Path, concentration (Samadhi) is not your regular "concentration" as in focusing on an object. It's more like ability to shift your attention of your subjective world to achieve a particular perspective on things. For example, we can look at things from a biological standpoint, or a sociological standpoint, or a semiotic standpoint, or a Buddhist standpoint. According to my teacher, in the Eightfold Path, concentration (Samadhi) requires developing an ability to control our perspective/attention of how we see the moment and life at large.

Specifically in Buddhism, first we develop ability to see the world phenomenologically as The Six Senses, Five Skandhas etc. Then we step it up a notch and develop ability to see Emptiness of all phenomena and the subject. Finally, we develop ability to let go of any position and sustain nirvikalpa-jnana, which is a completely unreified / unovergeneralized mode of awareness. Apparently this is what's actually referred to as Samadhi in the Eightfold Path.

Can you outline any connection between practising jhanas and living/acting/thinking in the world?

This is a big topic, but basically, the practice of jhana manifest in the everyday life as positive, upbeat attitude. You are supposed to understand the mechanisms of mind enough to be able to always maintain yourself in a good mood.

So there's all that on one hand... Now, let's put all this aside and talk about the following. In one sense, everything is already perfect. This includes the world and all sentiment beings including yourself (myself) in whatever state they are. Everything is perfect just as it is, with all its imperfections, that's a fact. Achieving a direct clear vision of this is known as the Sudden Enlightenment. It has an effect of completely liberating one from all suffering. After all, what suffering can there be, if everything is perfect? So when the Sudden Enlightenment schools make fun of gradualists, they understandably contrast the never ending perfectionism of gradualists with their own nice and simple way to be free, if only one can see it directly. Everything is perfect. Enlightenment is a choice we keep on making.

There's an opinion that Anuttara-Samyak-Saṁbodhi of the Buddha entails having both views of Enlightenment, gradual and sudden, coexist in one mind at the same time, with no cognitive dissonance whatsoever. I guess this is why Buddha's mind is said to be indescribable?


Maintaining the stealing precept and my morality regarding free, open and equal accesibiity to knowledge

Good to get aware of serious issues! Sadhu!

Don't take what is not given without string binding to the world and as for wordily matters, always stick to a fair deal and pay (material or in mental ways) the demanded price.

The backwards of debts, even if willing to deny their existence, are much more burdensome then to do not gain the desired things. At least knowledge is very fleeting and will be gone latest with break up of the body, while kamma and certain gained virtures, real wealth, will follow even on.

It should be clear of how heavy such taking what is not given functions even in relation of Dhamma.

In regard of debts generally, one is required to gain them also if given, but the point, aside of simply misconduct, is to whom one falls into debt and where this might pull one to.

The todays moral, especially here in this internet realm is very very low and there are only less who will aside of less remorse, sooner our later, not face really burdensome results out of greed and misconduct. Ohh... there will be many poor who will need to pay, pay and pay, not to speak to be stolen on and on.

Stealing leads in the best cases just to poorness, not to speak of low states of existing.

Start to give, teach others, be generous... why do you think that people are so bound to places like this and other crowd working communities, concentration and working camps, no way to leave?

No one, if not penetration the step of virture, will ever escape from carring out debts on and on with no way to find peace at mind.

Stop now! And refrain and things will work out much better, even it will be hard for the first time. And if in lack approach those tending torward liberation, the Sangha and Noble Ones.

Some thoughts might be useful in regard of "Depts, but to whom?"

My person would even not encourage someone not secure in regard of virtue, to listen to much to a talk, in some regards useful, like: Think Like a Thief and many, sadly incl. Bhante Thanissaro, take the issue of "mental propery" and trade with knowledge incl. the misconducts with it much, much to light and this will be for the suffering of many, many, many, no need to argue: it is already the biggest source of crime and contless misconduct is accumulated within this section of copyright and imaterial ownership. The Sangha, ignoring that issue and often advice wrong, is already very, very poor in regard of this and hopless depending on others far outside and with heavy strings.

At least, able to forward given, you may always feel given to make proper use of what is shared here and here. And it would be a ly to say this and Dhamma is without strings, but those are pulling torward liberation if given and if stolen and misused upwards for a long, long time.

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


What are "dynamic emotions" in Buddhism?

"Dynamic emotions" is somewhat sloppy language. It just means that samsaric phenomena, in this case emotions, are in a constant flux. They are ever-changing and arise and cease incessantly and without any control.

Does anatta or its realisation stop the stagnation of naturally dynamic emotions?

Sorry, I didn't understand this question. You write "stop the stagnation" - do you mean if the natural process of exhaustion of causes and conditions can be stopped by realizing Anatta?
There are 3 gateways/doors to liberation - truly realizing and understanding Anatta is one of them. So in that sense, the process of becoming can be stopped by winning Nibbana, thereby issuing liberation from the rounds of suffering.


What does the perception of Buddhism observe or speculate, about the
  limitations of our 4 dimensions of perceptual observation (three
  dimensions of space, giving us the material; and time being the
  fourth, affording us memory of events within the material that we can
  judge the present by)?

We can only find limitations for any number of dimensions of perception because all dimensions eventually collapse. Space is not self.Space does not give us material or time. Material is a separate element. It can be classified Earth element. Every element needs to be examined separately. Time is actually embedded with every element as every element must change or perish.

  If Buddhism's pursuit is of enlightenment, could that goal lead to
  perception of five dimensions of observation (as that perception would
  afford a picture of the direction of time both ways, and give the
  observer a picture of every possible event leading from the 'choices'
  of each of the inhabitants of this world and every outcome of every
  choice chosen past present and future)?

No dimension can include all choices we make because sometimes there is free will. Free will by definition can not be predicted individually or statistically. In other words if you tell me through prediction what I will do in future then I sometimes have the free will to change it. For example if you predict that I will stop this sentence with a full stop then I won't

  Is this the enlightenment Buddhism is pursuing (as it would give the
  observer knowledge of the outcome of every choice, and in a sense the
  'Judgement and sentence' of every action, but would detach them from
  any interaction within the four as a consequence of its perception,
  and the certainty which would trap any attempt to change the four's
  events because of the undeniable logic)?

I don't think so. Enlightenment is state which is unborn , uncreate. Nirvana can not be expressed in words because the One who attained Niravana can not be said to conscious or unconscious or choice driven or choiceless.


How does the 'Great Doubt' compare to doubt?

I think Stephanie of Treeleaf puts it well:

  I used to feel very confused as to what set "Great Doubt," the virtue, apart from "skeptical doubt," one of the traditional Five Hindrances of Buddhism. I have since learned from my experience that skeptical doubt is more of an automatic resistance to things, a destructive tendency to pick apart and reject even what is good, that bats away and refuses to entertain anything that comes along and does not fit within parameters of what has been determined to be acceptable or true. Whereas Great Doubt is the presence of a question or questions that push us beyond the normal boundaries of our thought processes, beyond the answers that usually comfort and reassure us.

This matches my own experience. Regular doubt is based on fear. It is the lack of trust or courage to let go of our conceptual/emotional ground and to go all the way into the quest for Truth. In contrast, Great Doubt (Japanese "gidan" or "dai-gidan"; Chinese "yituan"/"dayituan") is suspending one's judgement and giving up all grasping to certainty, all attachment to preconceived notions - including one's assumptions about the nature of dharma, the goal, everything.

Regular doubt is the mind of "I know", the mind of calculation and negotiation, the "setting sun" mind, flat mind, logical mind, wavering mind.

Great Doubt is the mind of "only don't know", is the "beginner's mind", the ego-less mind, the "Great Eastern Sun", the vulnerable mind, the mind that is completely open, the mind combining the opposites.

Regular doubt is an obstacle on the path, Great Doubt is the door to Freedom.


Monks are not supposed to interpret dreams

  Whereas some recluses and brahmins, living off food given in faith, maintain
  themselves by wrong livelihood through the low arts such as:

  ...

  interpreting dreams

Te,vijja Sutta

Mahāsupina Jātaka does mention the Buddha interpreting 16 dreams King Pasenadi Kosala.

But with regarding dreams, there might be no accurate way to interpret them, by anyone other than the Buddha.

Dreams are not meditative states. In meditation you should be focusing on a particular object or having awareness. In both cases it is unlikely you might have a dream unless you dose off.


Normal memory is bound up in craving (e.g., "I remember that pretty face"). Or normal memory is bound up in aversion (e.g., "You ALWAYS pick on me!"). Or normal memory is bound up in delusion (e.g., "I want to be like that famous person").

The memory of sati requires awareness without craving, aversion or delusion. That's surprisingly difficult and requires steady and constant practice.

  AN5.14:4.1: And what is the power of mindfulness?  It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.


How was the Buddha Jayanti edition of the Tripitaka derived?

I have some experience comparing the BJT Pali with the Pali Text published by the Pali Text Society and the version found on the CSCD. I have read and proofed the BJT of numerous suttas throughout the Sutta Pitaka, the complete Anguttara Nikaya, and the first two volumes and many other suttas from the Samyutta Nikaya. On the whole the BJT and the PTS agree with some spelling differences and an occasional insignificant difference in text matter. Both have errors. The BJT has the advantage in that for the most part it has unabridged the text. (Trying to figure out which previous phrase was intended by '...pe...' is no easy matter!) The BJT has errors resulting from copy and paste where sections are repeated with a change but where the change was not made. The Pali Text Society text is, as far as I am concerned, the most authoritative simply because the compilers consulted numerous manuscripts for its compilation. The CSCD is also commendable for that reason, but it has not got the advantage of eliminating all the abridgments.

This does not cover the complete scope of your question, but hopefully it will chip away around the edges. To best see what I have done with the Pali texts and the PTS translations visit the 'What's New?' page at:
http://obo.genaud.net/dhammatalk/dhammatalk_forum/whats.new.htm
I cannot claim that this work is error free as it is being done with excessive haste, but it should provide a strong platform for a future completely unabridged pali and translation of the Sutta Pitaka. It should also be helpful to beginning translators as the text is broken up at the original line breaks which helps to overcome the despair inspired by a huge block of Pali. Translations are linked to the other available free translations.

obo


How similar or different is Tantric Buddhism from Vijnana Bhairava of Kashmir Shaivism?

Load Buddha was enlightened by understanding  the eternal law (of patichchasamuthpada)
OR four Noble truth, and Moksha.
OR delusion and how to avoid it.
OR Life is a dream and how to awake from it.

For explaining this he (and his followers) used several methods according to what the listener already believed.

Tantra-meditation and ritual practices that seeks to channel the divine energy of the macrocosm or godhead into the human microcosmThantra

Bhairav Tantra-it briefly presents 112 meditation methods or centering techniques (dharanas). Bhairav Tantra

These include several variants of
-breath awareness,(Ānāpānasati (Pali; Sanskrit ānāpānasmṛti, meaning "mindfulness of breathing") is a form of Buddhist meditation now common to Tibetan, Zen, Tiantai and Theravada Buddhism as well as Western-based mindfulness programs.)

-concentration on various centers in the body,(Sathipattana)

-imagination and visualization and contemplation through each of the senses.(Five Aggregates)

Moksha - Identity with Shiva(the deity who represents Universal Consciousness) - Link Kashmir Shaivism

Dilution is I - (My Self) concept. To remove this need systematic process. Tantra images are intermediate steps of some traditions.


Buddhism(as well as other contemplative religions & methods) is life affirming. Most people are asleep to what reality actually is. They are too busy worrying about and planning for a future that never exists and judging things based on a past that never exists. They are hardly ever in the present moment were reality actually is. This is why we are so stressed all the time.

Being asleep to reality like this is the very definition of "life negating" and it causes us such unnecessary suffering.

In Buddhism we are constantly reminded
how all problems are an illusion and should be ignored.

Who told you that? Nothing should be ignored, that is what we already do.  Problems are not illusions and at the same time problems are illusions. It depends on the level of reality we are working with. The practices of Buddhism are meant to make the individual happy and capable of coping better with lifes problems.

The Buddhist way is to be selfish in a good way. If someone has a problem the appropriate thing to do is to help that someone and this good action(karma) helps the practicing Buddhist. You see, the reason Buddhists help people is to help themselves even after the ego is transcended.


What is the difference between relative and absolute truth in Buddhist philosophy?

In Theravada, as the Wikipedia article states, there are types of truth: conventional truth (sammuti-sacca) and ultimate truth (paramattha-sacca).

These two types of truth are not exactly the same as relative and absolute truths. Rather than focusing on the universality or specificity of the scope of the truth, they focus on the intrinsicness of the truth - i.e., whether an object agrees with a truth by its inherent nature, or whether it is simply said to agree with it by external convention.

An example of conventional, extrinsic truth is in a fist. When you close your hand, a fist appears, almost by magic. When you open your hand again, the fist disappears. There was never anything intrinsic about the object that made the fist appear; only convention and recognition gave rise to the truth or falsehood of the arising of a fist.

An example of ultimate, intrinsic truth is in the pain felt when a fist connects at high velocity with a face. The fist and the face are only conventional descriptions of the reality, but the pain is intrinsic to the experience and thus said to be ultimately real. Also ultimately real are the vision of the fist coming towards the face, the feeling of the hardness of the fist and the softness of the face, and the sound of the fist connecting with the face.

In brief, conventional reality refers to entities, while ultimate reality refers to the building blocks that make up reality (i.e. experience). So, the entities of fists and faces are conventional, but the sights, sounds, and feelings associated with the experience are ultimate reality.

The importance of this doctrine is in establishing a proper paradigm for understanding reality. Because conventional truths are based on mental formations, they cannot aid in an understanding of reality. A permanent, satisfying, controllable convention can be conceived of, but it will never exist in ultimate reality. By delineating that which exists in ultimate reality, one can limit one's observation to those objects that will provide an understanding of how reality works.

For example, focusing on the concept of food as you eat, you will never come to see the nature of reality as arising and ceasing incessantly, because you are focused on something that is constant (but not really existing) - i.e. the food. As a result, you will easily conceive of it as good or bad, me and mine. If you focus on the experience of tasting and feeling as you chew the food, you will notice that you don't actually taste or feel the food always, your mind flitting between tasting, feeling, liking, disliking, thinking, etc., and you will come to understand the nature of reality, which in turn will allow you to let go of your attachments to good an bad experiences as you see that there is nothing truly desirable or undesirable about them.

This is based on the teaching of the Buddha while he was alive.

Relative and absolute truth, I believe, are more a part of the Mahayana claim that the teachings of the Buddha during his life were only meant to be taken in the context of the audience's limited ability to understand higher truths. Such teachings, it is claimed, can therefore be disregarded or at least superseded by later teachings that were kept secret until a time when beings could understand the higher truths they contained.

So, an example of a relative truth would be the teaching of dependent origination and the four noble truths; ultimate truth would be seeing that even those teachings are emptiness, and therefore meaningless. The point is that in order to understand the ultimate truth of emptiness, one must first realize the conventional truths as stepping stones.

I'm sorry if I haven't done the Mahayana view justice, but I don't subscribe to it myself; there is nothing in the original teachings of the Buddha to suggest that they are only relatively true, or that there is anything absolute beyond them. But, I guess I'm biased :)


How do i Focusing on the breath and letting thought go

You should stay with the breath as much as you can. Therefore, if a thought arises & it will just float away, then let the thought float away; like it is a passing visitor.

You only have to 'let go' of something after you have 'picked it up'. Therefore, if you have not picked up (attached to) the thought, you do not need to let it go. Instead, just stay with the breathing & let the thought float by & away.

This method develops both samatha (calmness) & vipassana (insight).


Buddhist Verse Closest To Christian/Jewish Verse

How can I inflict upon another what is displeasing and disagreeable to me? Veludvareyya Sutta

  And as ye would that men should do to you, do ye also to them likewise. Luke 6:31

*

  In the same way others each love themselves, Therefore one who cares for himself should not harm another. Udana 5.1

  ‘Love your neighbor as yourself.’ Mark 12:31


What are the physiological effects of mindfulness based meditation?

This is a bit technical, but shows the positive effects from meditating in some key hormones we produce related to health and stress. I was discussing it with my girlfriend (she is endocrinologist and not buddhist) and she was quite surprised with it.

If you want you can skip to the end of the text to see the conclusion

  " Previous studies of the Transcendental Meditation (TM) technique as
  a possible means of countering effects of stress have reported altered
  levels of several hormones both during the practice and longitudinally
  after regular practice of this technique. In this prospective, random
  assignment study, changes in baseline levels and acute responses to
  laboratory stressors were examined for four hormones-cortisol, growth
  hormone, thyroid-stimulating hormone and testosterone-before and after
  4 months of either the TM technique or a stress education control
  condition. At pre- and post-test, blood was withdrawn continuously
  through an indwelling catheter, and plasma or serum samples were
  frozen for later analysis by radioimmunoassay. The results showed
  significantly different changes for the two groups, or trends toward
  significance, for each hormone over the 4 months. In the TM group, but
  not in the controls, basal cortisol level and average cortisol across
  the stress session decreased from pre- to post-test. Cortisol
  responsiveness to stressors, however, increased in the TM group
  compared to controls. The baselines and/or stress responsiveness for
  TSH and GH changed in opposite directions for the groups, as did the
  testosterone baseline. Overall, the cortisol and testosterone results
  appear to support previous data suggesting that repeated practice of
  the TM technique reverses effects of chronic stress significant for
  health."

source http://www.ncbi.nlm.nih.gov/m/pubmed/9226731/


How to meditate, lower parts of Dependent Origination?

The 'meditator' is 'nama-rupa' (4th link). 'Nama' is defined as 'feeling, perception, intention, internal contact & attention' and also includes mental functions such as 'mindfulness', 'effort', etc. 'Rupa' is the physical body.

The breathing is 'kaya sankkara' (2nd link).

When the breathing arises into awareness, this is consciousness (3rd link).

When the breathing is 'felt' & 'perceived' as 'long', 'short', 'smooth', 'rough', 'calming', 'agitated', etc, this feeling & perceiving is 'nama' (4th link).

When the mind drifts away from the object of meditation (breathing) and then makes the decision to return to the breathing, this wholesome intention is 'nama' (4th link).

When the mind sustains attention (4th link) on the breathing (2nd link), this is nama (4th link). Knowing the breathing & nama is consciousness (3rd link).

You must meditate continuously on the method described above until you can clearly distinguish between the 2nd, 3rd & 4th links & their role.

If the breathing (2nd link) feels (4th link) agitated, this agitation is due to ignorance (1st link).

If distracting thoughts (2nd link - vaci sankhara) and perceptions & feelings (2nd link - citta sankhara) arise in the mind, these are produced from ignorance (1st link).

When the drives or moods of the five hindrances (sensual desire, ill-will, sloth, restlessness, remorse, doubt, fear) spontaneously flow out (asava) of the mind, this outflow of hindrances is the 1st link (ignorance).

When the nama (4th link) generates intention (4th link) to calm or remove the distracting thoughts (2nd link) & hindrances (1st link), this intention & application of wisdom is the 4th link (nama).

When the nama perceives (4th link) the ignorant thoughts & perceptions arising at the 2nd link, the right perception (4th link) of the wrong perceptions (2nd link) is mindfulness & clear-comprehension (4th link)

If the nama-rupa (4th) link is overwhelmed & controlled by ignorance (1st link), the nama-rupa will generate intentions (4th link) to seek external sense objects (5th link) and make contact with the external world (6th link). From this, the 7th, 8th, 9th, 10th, 11th & 12th links will lead to the generation of dukkha (suffering).

The above is meditation upon the first 4 links of dependent origination.

When the sankhara (2nd link) are all calmed & clear, this is samatha.

When ignorance (1st link) is reduced or eradicated due to seeing the four noble truths & the impermanence, unsatisfactoriness & not-self of the five aggregates, this is vipassana.


The mechanism behind merit transfer is this:

There is an element of Metta which benefits one self and other as it creates positive vibes. When you do good followed by strong volition to share this positivity this creates more positivity. Also this vibes can be sometimes telepathic.
Also being in some other realms (not all realms even then not always) can sense any positive vibes when we give Metta or think about then strongly (quasi telepathic). So when you recall a deceased person sometimes this becomes like a ping. If the other being develops appreciative joy in his mind to the actions that was done this itself creates the merit in the merit transfer.

So the traster has two elements:

Positive vibes you create around you has positive effects to others beings around
Appreciative joy of good and commendable action of others create positive mental Karma for the beings who do so

This instruments the merit transfer process.


Is there anything one can do to save the deceased from the consequences of their Kamma?

I like to make the following points (from a Theravada standpoint.):

Sañcetanika Sutta and Loṇa,phala Sutta deals with how Karma can be eradicated or results can be limited.

If you have done a large amount of +ve Karma then a litter -ve Karma has limited effect
Your Karma ceases to exist when you experience the result. This is something you want to avoid if it is a bad Karma but when doing Vipassana your old stock of fabrication come into the surface and gives you a sensation and passes away if you are equanimous to the experience. These experiences tend to be more milder than Karma giving results in the normal course. See: The Discourse Summaries

Rights and rituals have a place in Buddhism:

This is to keep the institution going and as means to attract people to Buddhism especially who are not yet ready or mature for deep insight
Rights and rituals can be a steppingstone to liberation if the rights and rituals foster morality (sīla,vata), as in (Ekā,dasaka) Cetanā’karaṇīya Sutta
Rites and rituals cannot eradicate Karma at least as per Theravada tradition


What did the Buddha say about gratitude?

The Pali is 'kataññutā' & also 'kataññutā kataveditā'. 'Kataññutā' means 'what others have done for us'. 'Kataveditā' means 'what we must do in return'.

Kataññu (adj.) [cp. Sk. kṛtajña] lit. knowing, i. e. acknowledging what has been done (to one), i. e. grateful often in combn with
katavedin grateful and mindful of benefits
Kataññutā (f.) [abstr. fr. last] gratefulness (defined at KhA 144 as katassa jānanatā)
Kataveditā (f.) [abstr. fr. last] gratefulness:
Pali dictionary

SN 20.12 states:

Tasmātiha bhikkhave, evaṃ sikkhitabbaṃ: ''kataññuno bhavissāma katavedino. Amhesu appakampi kataṃ mā nassissatī''ti. Evaṃ hi vo
bhikkhaveva, sikkhitabbanti.
Monks. You should train yourselves thus: "We will be grateful & thankful and we will not overlook even the least favour done to us".
This is how you should train yourselves.

AN 2.31-32 state:

Now what is the level of a person of no integrity? A person of no integrity is ungrateful & unthankful.
I tell you, monks, there are two people who are not easy to repay. Which two? Your mother & father. Even if you were to carry your mother
on one shoulder & your father on the other shoulder for 100 years, and
were to look after them by anointing, massaging, bathing, & rubbing
their limbs, and they were to defecate & urinate right there [on your
shoulders], you would not in that way pay or repay your parents.
Mother & father do much for their children. They care for them, they nourish them, they introduce them to this world. But anyone who rouses
his unbelieving mother & father, settles & establishes them in
conviction; rouses his unvirtuous mother & father, settles &
establishes them in virtue; rouses his stingy mother & father, settles
& establishes them in generosity; rouses his foolish mother & father,
settles & establishes them in discernment: To this extent one pays &
repays one's mother & father.

As for the word 'mangala', it means 'luck' or 'blessing' (rather than 'observances')

Mangala (adj.) [cp. Vedic mangala. Expld by Dhtp 24 with root mang, i. e. lucky; see also mañju] auspicious, prosperous, lucky, festive
Nd1 87, 88; KhA 118 sq.; SnA 273, 595; Sdhp 551. -- nt. mangalaŋ good
omen, auspices, festivity


Where is the sutta that mentions the Five Niyamas?

They are not the Buddha's words, I don't think. They are enumerated and defined in the Dhammasaṅgaṇī-aṭṭhakathā (Cittuppādakaṇḍo, Abyākatapadaṃ, Ahetukakusalavipāko, Vipākuddhārakathā):

Imasmiṃ pana ṭhāne pañcavidhaṃ niyāmaṃ nāma gaṇhiṃsu – bījaniyāmaṃ utuniyāmaṃ kammaniyāmaṃ dhammaniyāmaṃ cittaniyāmanti. Tattha kulatthagacchassa uttaraggabhāvo, dakkhiṇavalliyā dakkhiṇato rukkhapariharaṇaṃ, sūriyāvaṭṭapupphānaṃ sūriyābhimukhabhāvo, māluvalatāya rukkhābhimukhagamanameva, nāḷikerassa matthake chiddasabbhāvoti tesaṃ tesaṃ bījānaṃ taṃtaṃsadisaphaladānaṃ bījaniyāmo nāma. Tasmiṃ tasmiṃ samaye tesaṃ tesaṃ rukkhānaṃ ekappahāreneva pupphaphalapallavaggahaṇaṃ utuniyāmo nāma. Tihetukakammaṃ tihetukaduhetukāhetukavipākaṃ deti. Duhetukakammaṃ duhetukāhetukavipākaṃ deti, tihetukaṃ na detīti, evaṃ tassa tassa kammassa taṃtaṃsadisavipākadānameva kammaniyāmo nāma.
...
Bodhisattānaṃ pana paṭisandhiggahaṇe, mātukucchito nikkhamane, abhisambodhiyaṃ tathāgatassa dhammacakkappavattane, āyusaṅkhārassa ossajjane, parinibbāne ca dasasahassacakkavāḷakampanaṃ dhammaniyāmo nāma.
Ārammaṇena pana pasāde ghaṭṭite ‘tvaṃ āvajjanaṃ nāma hohi…pe… tvaṃ javanaṃ nāma hohī’ti koci kattā vā kāretā vā natthi, attano attano pana dhammatāya eva ārammaṇena pasādassa ghaṭṭitakālato paṭṭhāya kiriyamanodhātucittaṃ bhavaṅgaṃ āvaṭṭeti, cakkhuviññāṇaṃ dassanakiccaṃ sādheti, vipākamanodhātu sampaṭicchanakiccaṃ sādheti, vipākamanoviññāṇadhātu santīraṇakiccaṃ sādheti, kiriyamanoviññāṇadhātu voṭṭhabbanakiccaṃ sādheti, javanaṃ ārammaṇarasaṃ anubhavatīti ayaṃ cittaniyāmo nāma. Ayaṃ idha adhippeto.


Is the samadhi of Yoga the samadhi of Buddhism?

The Patanjali system has the following concepts about Samadhi:

Samprajnata Samadhi: one is developing focus on the meditation object but comprehends external stimuli
Asamprajnata Samadhi: one has developed focus on the meditation object hence does not comprehend external stimuli
Savitarka Samadhi: when one experiences a stimulus this triggers a thought process which one can discriminate and abandone or continue
Nirvitarka Samadhi: when one experiences a stimulus one has control over thoughts
Savichara Samadhi: thinking is available
Nirvichara Samadhi: thinking is unavailable

In Buddhism, there are the following concepts of Samadhi:

parikamma samadhi – preliminary concentration
upacara samadhi – access concentration
appana samadhi – fixed concentration
Jhanas - states of samadhi based on the Jhana factors present

Parikamma and upacara samadhi is similar to samprajnata samadhi and appana samadhi is similar to Asamprajnata Samadhi

Vitarka and vichara are Jhana factors. Savitarka indicates there is vitarka and nirvitarka means there is no vitarka and savichara means there is vichara and nirvichara means there is no vichara.

In the Hindu system of samadhi, the object of concentration may be subjected to perversions (vipallasa) hence choose concepts like: permanent, self, pleasant and beautiful. In the Buddhist system, the objects are not subjected to vipallasa.

In the Hindu system, the object of samadhi is always a conceptual (pannatti) object which is which leads to perversions (vipallasa). In Buddhist systems, the objects can be conceptual or real (paramartha). If it is conceptual after developing Jhana one contemplates the object as impermanent, unsatisfactory and not-self.

When the object chosen is is not subjected to perversion, wholesome and based on something real (paramartha), the concentration gained is Samma Samadhi or the right type of samadhi.


Can Cyborg/ Trans-human reach enlightenment? When enlightenment is depended on a Human Body

This question is actually unanswerable. However a human being is vastly more complicated than a mere cyborg. The ability to achieve enlightenment. Whereas a cyborg would be created artificially, and is merely a mind and a body to accomplish some tasks. Therefore it doesn't seem plausible that a cyborg achieves enlightenment/Nirvana.

Edit:
Understood the clarification. The changes you mention, like enhanced body parts or something, may enhance man's capacity in the outside world but the alterations to the body structure/parts will have lots of unintended consequences. We don't clearly understand the ramifications and chemical
imbalances in the system. In the same way that we are able to interact seamlessly with mobile phones in our age of technology, man's capability will increase but seemingly at a cost of his/her own natural technology called the mind and body. It is still an artificial way rather than a natural style.

Let's take a simple example. Are you able to meditate well with all the interactions you are having with your computer and mobile phone and Facebook/Twitter etc.,? If you are able to think about this you will understand how spiritual goal is unrelated and artificially enhancing life spans or body parts will be detrimental to a person's spiritual growth. Understand that man's body is already a well engineered machine. Just because we are insensitive to that and don't treat it well, doesn't mean our body is not an awesome machine. Our bodies are a vehicle too. We must oil it well and consume well in order to keep it running. But it has its life span and capabilities and we must respect that.


Does depicting Jesus as an Arahant show that Buddhism is inclusive and compassionate?

One of the five precepts is undertaking the training to abstain from incorrect speech, which includes abstaining from speaking untruth.
From Iti 25:

This was said by the Blessed One, said by the Arahant, so I have
heard: "For the person who transgresses in one thing, I tell you,
there is no evil deed that is not to be done. Which one thing? This:
telling a deliberate lie."
The person who lies,
who transgress in this one thing,
transcending concern for the world beyond:
there's no evil
he might not do.

To state that Jesus is an Arahant may be false speech, because who could say for certain that Jesus was an Arahant?
In fact, Jesus couldn't possibly have been an Arahant because his teachings were not similar to the Four Noble Truths and Noble Eightfold Path.
Hence, to state or portray Jesus as an Arahant, is not acceptable, in my opinion, because it is untruth.
Furthermore, such a portrayal might not be in the best interest of Buddhists, as Christian missionaries could hypothetically make use of it when engaging lay Buddhists who are not well-versed with the teachings of the Buddha, by portraying Jesus as a Buddhist teacher, and the Christian Bible as a Buddhist teaching.


What's the origin of 108 being a sacred number?

The origin of 108 in the ancient buddhist scriptures seems to be from the total number of feelings classified in different ways by the Buddha:

"Monks, I will teach you a one-hundred-and-eight exposition that is a
Dhamma exposition. Listen & pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said: "And which one-hundred-and-eight exposition is a
Dhamma exposition? There is the exposition whereby I have spoken of
two feelings, the exposition whereby I have spoken of three
feelings... five... six... eighteen... thirty-six... one hundred and
eight feelings.
"And which are the two feelings? Physical & mental. These are the two
feelings.
"And which are the three feelings? A feeling of pleasure, a feeling of
pain, a feeling of neither pleasure nor pain. These are the three
feelings.
"And which are the five feelings? The pleasure-faculty, the
pain-faculty, the happiness-faculty, the distress-faculty, the
equanimity-faculty. These are the five feelings.
"And which are the six feelings? A feeling born of eye-contact, a
feeling born of ear-contact... nose-contact... tongue-contact...
body-contact... intellect-contact. These are the six feelings.
"And which are the eighteen feelings? Six happiness-explorations, six
distress-explorations, six equanimity-explorations. These are the
eighteen feelings.
"And which are the thirty-six feelings? Six kinds of household
happiness & six kinds of renunciation happiness; six kinds of
household distress & six kinds of renunciation distress; six kinds of
household equanimity & six kinds of renunciation equanimity. These are
the thirty-six feelings.
"And which are the one hundred and eight feelings? Thirty-six past
feelings, thirty-six future feelings, and thirty-six present feelings.
These are the one hundred and eight feelings.
"And this, monks, is the one-hundred-and-eight exposition that is a
Dhamma exposition."
-SN 36.22, Discourse on One-hundred-and-eight (Aṭṭhasatasuttaṃ)

There is also a reference to 108 Craving-verbalizations in AN 4.199, Discourse on Craving (Taṇhā-suttaṃ).


I would say there were two ways of looking at this.

You can't exist "for" an instant but you can exist "at" this instant.
You are not living five minutes ago, or two hours in the future.
You are living at this precise moment.
"You" are living in this instant and this "you"
is different to the "you" of last week or last year or five mins ago.  As you experience things, you change and become a different person.  You don't die or become a different being.


How to stop reverberations running in mind? And why they are in the first place?

Not an answer from texts, but from my own practice: what I noticed is that certain songs start playing in my head when my "subconscious" mind (which is pretty conscious these days, but usually sits in the background) wants to communicate some concern or sentiment to the rest of "me". So it starts playing some song with a certain message in its lyrics. I swear I'm not making this up, noticed many times. And most of the time the message is pretty obvious and is related to some suppressed concern that bothers me.

In order to stop it playing, I just have to stop ignoring it and acknowledge receiving the message. Think about the issue. Then the song stops.


Understanding non-self, life and rebirth

What you have described with your water analogy is Hinduism, and not Buddhism.

Buddhism does not teach that there is no self, or that there is non-self, but rather, that all phenomena is not-self (sabbe dhammā anattā).

A very apt analogy for this can be found in the Vina Sutta:

  "Suppose there were a king or king's minister who had never heard the
  sound of a lute before. He might hear the sound of a lute and say,
  'What, my good men, is that sound — so delightful, so tantalizing, so
  intoxicating, so ravishing, so enthralling?' They would say, 'That,
  sire, is called a lute, whose sound is so delightful, so tantalizing,
  so intoxicating, so ravishing, so enthralling.' Then he would say, 'Go
  & fetch me that lute.' They would fetch the lute and say, 'Here, sire,
  is the lute whose sound is so delightful, so tantalizing, so
  intoxicating, so ravishing, so enthralling.' He would say, 'Enough of
  your lute. Fetch me just the sound.' Then they would say, 'This lute,
  sire, is made of numerous components, a great many components. It's
  through the activity of numerous components that it sounds: that is,
  in dependence on the body, the skin, the neck, the frame, the strings,
  the bridge, and the appropriate human effort. Thus it is that this
  lute — made of numerous components, a great many components — sounds
  through the activity of numerous components.'

  "Then the king would split the lute into ten pieces, a hundred pieces.
  Having split the lute into ten pieces, a hundred pieces, he would
  shave it to splinters. Having shaved it to splinters, he would burn it
  in a fire. Having burned it in a fire, he would reduce it to ashes.
  Having reduced it to ashes, he would winnow it before a high wind or
  let it be washed away by a swift-flowing stream. He would then say, 'A
  sorry thing, this lute — whatever a lute may be — by which people have
  been so thoroughly tricked & deceived.'

  "In the same way, a monk investigates form, however far form may go.
  He investigates feeling... perception... fabrications...
  consciousness, however far consciousness may go. As he is
  investigating form... feeling... perception... fabrications...
  consciousness, however far consciousness may go, any thoughts of 'me'
  or 'mine' or 'I am' do not occur to him."

The lute (vina) is a stringed musical instrument similar to a cello, that you can play by plucking. From it comes music. The different parts of the lute are like the five aggregates (form, feeling, perception, mental formations and consciousness). Music is like the self (which is basically a mental idea). One might think that the music is located somewhere in the lute or pervades the lute.

Using a musical instrument you can play nice music. But if you break it down to its constituent parts, you cannot find music. Music cannot be isolated from the musical instrument. Similarly, the self, is a thought in the mind that arises from the inter-working of the five aggregates. You cannot isolate the self from the five aggregates.

Perhaps, you can look at it in this way: The musical instrument is the sentient being. The music coming out of the musical instrument is the self. The musical instrument is composed of various parts which are analogous to the five aggregates. When these parts work together, they make music. The way they work together is dependent origination.

And that is a very nice and simple way to think about not-self (anatta).


Is it more important not to break precepts through proxy, or to not cause suffering to your family?

Firstly, does your profession fulfill the requirements of Right Livelihood? If your work or business is not in weapons, human trading, meat, intoxicants, poison or anything in the spirit thereof, then it is fulfilling Right Livelihood. For now, I assume yes.

Secondly, although your profession fulfills Right Livelihood, the State requires and compels you to pay tax. So here, you do not have the intention to willingly contribute money to the government, but you do so because you are forced to and because you are a law-abiding citizen.

Thirdly, you have the opportunity to influence how your tax money is spent through the elections. So, here I assume that you have voted in the past at the ballot box (assuming that you are eligible to do so). It doesn't matter who got elected, as long as you have done your part.

Fourthly, you still have the opportunity to vote using your feet and move or migrate to another place.

However, the main point in my opinion is that, what the government does with the tax money, is not caused by your intentions and you did not pay tax with the intention of contributing towards warfare etc. Rather, you paid tax because you were compelled to do so.

The commentary on the story of the hunter's wife from Dhammapada 124 is relevant here.

  The monks began to discuss the matter, saying, “So Kukkuṭamitta has a
  wife, and when she was a mere girl she obtained the Fruit of
  Conversion; yet she married this hunter and by him had seven sons.
  Furthermore, during all this time, whenever her husband said to her,
  ‘Bring me my bow, bring me my arrows, bring me my hunting-knife, bring
  me my net,’ she obeyed him and gave him what he asked for. And her
  husband, taking what she had given him, went and took life. Is it
  possible that those who have obtained the Fruit of Conversion take
  life?” Just then the Teacher approached and asked, “Monks, what is it
  that you are sitting here now talking about?” When they told him, he
  said, “Monks, of course those that have obtained the Fruit of
  Conversion do not take life. Kukkuṭamitta’s wife did what she did
  because she was actuated by the thought, ‘I will obey the commands of
  my husband.’ It never occurred to her to think, ‘He will take what I
  give him and go hence and take life.’ If a man’s hand be free from
  wounds, even though he take poison into his hand, yet the poison will
  not harm him. Precisely so, a man who harbors no thoughts of wrong and
  who commits no evil, may take down bows and other similar objects and
  present them to another, and yet be guiltless of sin.” So saying, he
  joined the connection, and preaching the Law, pronounced the following
  Stanza,

  If in his hand there be no wound, A man may carry poison in his hand.
  Poison cannot harm him who is free from wounds. No evil befalls
  him who does no evil.

Also, the commentary on the story of Ven. Chakkhupala, the blind arahant, from Dhammapada 1, is relevant here:

  While residing at the Jetavana monastery in Savatthi, the Buddha
  uttered Verse (1) of this book, with reference to Cakkhupala, a blind
  thera.

  On one occasion, Thera Cakkhupala came to pay homage to the Buddha at
  the Jetavana monastery. One night, while pacing up and down in
  meditation, the thera accidentally stepped on some insects. In the
  morning, some bhikkhus visiting the thera found the dead insects. They
  thought ill of the thera and reported the matter to the Buddha. The
  Buddha asked them whether they had seen the thera killing the insects.
  When they answered in the negative, the Buddha said, "Just as you had
  not seen him killing, so also he had not seen those living insects.
  Besides, as the thera had already attained arahatship he could have no
  intention of killing and so was quite innocent." On being asked why
  Cakkhupala was blind although he was an arahat, the Buddha told the
  following story:

  Cakkhupala was a physician in one of his past existences. Once, he had
  deliberately made a woman patient blind. That woman had promised him
  to become his slave, together with her children, if her eyes were
  completely cured. Fearing that she and her children would have to
  become slaves, she lied to the physician. She told him that her eyes
  were getting worse when, in fact, they were perfectly cured. The
  physician knew she was deceiving him, so in revenge, he gave her
  another ointment, which made her totally blind. As a result of this
  evil deed the physician lost his eyesight many times in his later
  existences.

  Then the Buddha spoke in verse as follows:
  Verse 1: All mental
  phenomena have mind as their forerunner; they have mind as their
  chief; they are mind-made. If one speaks or acts with an evil mind,
  'dukkha' follows him just as the wheel follows the hoofprint of the ox
  that draws the cart.


Is the term "Everything happens for a reason" appropriate?

The issue concerns the way you understand the statement "Everything happens for a reason", since 'reason' has various meanings.

'Reason' could mean motivation or intent. For instance, "Someone has his reasons to behave the way he does." If you have that meaning in mind when you read "Everything happens for a reason", you will think it means "Everything that happens was intended by someone, like a creator God." Of course, this would not be Buddhist.

'Reason' could also refer to a cause, as in "The reason for his absence is sickness." Then, "Everything happens for a reason" means "Everything that happens has causes and conditions." This is a correct statement, from a Buddhist viewpoint.

I would not be surprised if 'reason' could also mean 'purpose, aim, goal' but I can not find an example.

We do not hear "Everything happens for a reason" often in Buddhism. I myself would never even think of saying it, because it is vague. In addition, I feel that most people would misunderstand and think that it means "things were intended this way" or "things will eventually fit in a big meaningful picture."

A more common way of stating things is: "You created the causes of your suffering." This is more personal and it is aimed at taking one's responsibility.


Is Physical Attraction or Appreciation of the Human Form Considered Attachment?

What you say "attachment", I think that the Pali word for 'attachment' is Upādāna:

  In Buddhism, upādāna is a critical link in the arising of suffering.

When it says "link", there, it means that it is, "part of the causal chain of suffering",

  In the twelve-linked chain of Dependent Origination (Pratītyasamutpāda, also see Twelve Nidanas), clinging (upādāna) is the ninth causal link:

  Upādāna (Clinging) is dependent on Tṛṣṇā (Craving) as a condition before it can exist.
  "With Craving as condition, Clinging arises".

That Wikipedia article (as well as other references, like this one) also says that there are different types of attachment:

  In the Sutta Pitaka, the Buddha states that there are four types of clinging:

  sense-pleasure clinging (kamupadana)
  wrong-view clinging (ditthupadana)
  rites-and-rituals clinging (silabbatupadana)
  self-doctrine clinging (attavadupadana).

Perhaps you can see how "physical attraction" might be related to all four types of clinging; for example:

"That person looks and feels and smells and sounds pleasurable, I enjoy perceiving them" (sense pleasure)
"I'll love that person forever" alternatively "It's just a one-night stand with no consequences" (wrong view e.g. eternalism or nihilism)
The "dating game" and "marriage" as a source of happiness (rites and rituals)
"I am attractive or unattractive, because I do or don't have a romantic partner" (self-doctrine)

The Upadana Sutta says,

  In one who keeps focusing on the allure of clingable phenomena (or: phenomena that offer sustenance = the five aggregates), craving develops. From craving as a requisite condition comes clinging/sustenance.

  Now, in one who keeps focusing on the drawbacks of clingable phenomena, craving ceases. From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging, illness & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of suffering & stress.

I think that the first paragraph is saying that attachment arises as a result of a process like the following:

"That person is physically attractive" (is focus on the allure of clingable phenomena)
"I enjoy the attraction, I like being attracted" followed by "That enjoyment/attraction has vanished, I wish it would reoccur" (is craving)
"I want that person, because they're attractive" (is attachment)

Conversely the second paragraph is recommending a process like the following:

"Sensual pleasures are impermanent and cannot be satisfactory (focus on the drawbacks of clingable phenomena ... not only sensual pleasures but the other types of clinging too)
"Seeing their drawbacks therefore I don't actually find them very attractive" (craving ceases)
I'm not attracted so I don't become attached (no attachment so the cycle doesn't continue).

There are mental exercises purposely designed to make the body seem unattractive (e.g. imagine it as a corpse, as a skeleton, etc.).

I think there are also other ways to approach the problem. One way might be via self-doctrine, for example, if you have the thought, "I want that person, because they're attractive" then you might think ... "Wait, it's not that 'they are attractive' it's that 'I perceive them as, I consider them, I find them to be, attractive. However 'I' am impermanent, the 'I' is just a reification of impermanent senses, and so that (i.e. 'my' view, that they are attractive) is impermanent and not something to 'attach myself' to."

In Thundering Silence: Sutra on Knowing the Better Way to Catch a Snake
 by Thich Nhat Hanh, he writes,

  Many people think that to undergo spiritual discipline is to practice asceticism and austerities. But to others, the practice of the Dharma does not exclude the enjoyment of the fresh air, the setting sun, a glass of cool water, and so on. Enjoying things in moderation does not bring us suffering or tie us with the bonds of attachment. Once we recognize that all of these things are impermanent, we have no problem enjoying them. In fact, real peace and joy are only possible when we see clearly into the nature of impermanence.

It then mentions times in the suttas where the Buddha expressed appreciation for a good meal, or commented on the beauty of a landscape.

Thich Nhat Hanh is a Zen Buddhist monk.

I think he's saying that perceiving a sense-pleasure as unpleasurable isn't the only way to avoid craving and attachment: that you may be able to avoid attachment by enjoying such things in moderation and remaining mindful of impermanence.

Beware though that doctrine may warn there's a difference between food and sex (if "sex" is what you mean by "physical attraction and appreciation of the human form") -- e.g. the Bhikkhuni Sutta,

  This body, sister, comes into being through food. And yet it is by relying on food that food is to be abandoned.

  This body comes into being through craving. And yet it is by relying on craving that craving is to be abandoned.

  This body comes into being through conceit. And yet it is by relying on conceit that conceit is to be abandoned.

  This body comes into being through sexual intercourse. Sexual intercourse is to be abandoned. With regard to sexual intercourse, the Buddha declares the cutting off of the bridge.

Buddhist monks (at least, if not lay people) are celibate.


Why do I have swaying/floating feeling after completing 10 day Vipassana course?

Yes, it's alright that it's happening (assuming you didn't somehow hurt yourself in an odd way). What you are describing is a normal occurrence at retreats of many varieties, not just Vipassana. They are simply symptoms of prolonged concentration, the degree and type of which are determined by your unique body, mind, and karmic history.

Sensations of lightness, swaying or rocking, tears, tingling, heat, chills, intense joy, bright images, etc. are all common occurences of Piti (also known as Rapture). Piti occurs when a yogi concentrates in the right way for an amount of time. Piti's effects are temporary, and will fade with time, depending on how much and how deeply you experienced it.

You're having the opposite reaction most have to these things - many yogis get attached to Piti and never go beyond it, or stop going deeper because they think they've reached Nibbana. So you're ahead of the curve in knowing that these pleasures are also Dukkha. You're having an anxious reaction to it, which in turn causes additional problems like trouble sleeping, which in turn causes more anxiety, panic, and stress in an endless feedback loop. What we resist, persists. Surrender.

I've personally experienced what you're describing many times. It will pass. You may also be experiencing a new, deeper awareness of your body that you haven't had before. Your mind is now more clear, focused, and observant - it's no wonder you're experiencing new strange things. That's pretty neat! A shift in perspective may be all that you really need.

Your feeling of lightness may be akin to the early stages of what is described in the suttas and by monks as the power of levitation. ;) Just try to let go, stop worrying, and enjoy these new things for now. Get back on the meditation cushion. Observe them just like any other meditation object, investigate them. Where exactly is the sensation? What makes it so insufferable, in terms of experience? Does it have an essence? Does it change? When does judgement arise, before or after the sensation?

Hope you feel better, find peace, and liberate yourself from this suffering.