Other people may misinterpret my "calming my mind"

There is a difference between getting wildly emotional at every little thing and having empathy for others. I don't know your friend, or how you interact with her, but I can imagine she may have told you something that was emotional for her and your reaction was deadpan.

This is not kind. It communicates to another person that their life and suffering is unimportant to you and breaks any social bonds you might have with that person.

It sounds like you are so attached to unattachment that you don't consider how your actions may affect others around you. You can stop people from thinking "something is wrong with you" by forming deep connection with people and showing genuine caring kindness for them.


What causes addictions and what is the remedy?

Addiction is simply a recurring craving for a sensory stimulus may it be drugs, alcohol, etc.
This can be eliminated through Vipassana to reduce craving.
There are many studies and resources on this: vipassana+addiction


Dharmakaya is not impermanent. Where did you get such an idea?
Buddha nature/dharmakaya is not impermanent. Dharmakaya = the idea of Self, Buddhanature, Allah, Brahmin, Substrate... it's the thing that is beyond existence and nonexistence... it's beyond separation and non-separation. It's the thing that stands beyond time and exists without existing.

"Past" is a way of categorizing time.
It is just as much a figment of imagination as "present" and "future".
The only thing that exists is the "now" but even that is speaking relative to a "past" and "future" which do not truly exist except in your imagination.
Nonetheless, the imagination is an important tool for discussion, desire, economics, etc. It is the foundation of our worldy and supernatural discoveries.

Anyway, to give you a clear answer to your unclear question, the past does not have buddha nature since it is completely imaginary, dharmakaya is permanent (it is all-that-is), and your logic does not follow about enlightened people.

On the other hand, it is true, much is left behind through the bodhisattva path including the fetters which bespeaks of the fear you have of "nothing being left".


When and why did the color orange (and yellow and 'red') become associated with Buddhism?

The oldest Buddhist robe color we know of is yellow/orange. The original monks made their robes from discarded cloth found in rubbish and on cremation grounds. After washing, the robe-cloth was boiled with vegetable matter—leaves, roots and flowers—and often spices, which would turn the cloth some shade of orange. Hence the name, "saffron robe."

The tradition stuck and yellow/orange is now the color of choice for Theravada Buddhists in Southeast Asia, as opposed to a maroon color for Chinese and Tibetan monks. This has various reasons: first, the climate is very different,so the natural dyes of South-East Asia are not found in Tibet. The harsher climate also means that the traditional triple robe would offer little protection from the elements. The second reason is traditional robes expose the arms and shoulders, which was deemed unseeming in Chinese culture. So monks began to wear a long robe with sleeves that fastened in the front, similar to robes worn by Taoist scholars. The robes worn by Tibetan monks are derived from a mixture of the clothing "rules" from the traditional robes and Tibetan & Chinese "dress code".

Japanese and Korean Buddhist monks also wear robes styled after the clothing traditions of their culture. In Japanese culture, red is associated with power and blood, and yellow is associated with nature. Shinto priests predominantly wear black, so this became the most common color for Buddhist robes in Japan.


Misconception about remembering past lives?

However, my question is Buddha has never talked about past life as in life about past bodies before physical birth, if he has then please let me know. (Also, I have found that Jataka tales is fabricated because it is post Canon.)

The Buddha did talk quite explicitly about physical rebirths before and after the physical death of the body. And it's mentioned not only in the Jataka, but in all the Nikayas. So, it'd be a mistake to interpret rebirth as only exclusively the momentary rebirth of consciousness in the same life.


What are the bad kammas that cause the person to go to hell?

You can find some references in suttas of SN 42.
From Talaputa Sutta:

"Apparently, headman, I haven't been able to get past you by saying,
'Enough, headman, put that aside. Don't ask me that.' So I will simply
answer you. Any beings who are not devoid of passion to begin with,
who are bound by the bond of passion, focus with even more passion on
things inspiring passion presented by an actor on stage in the midst
of a festival. Any beings who are not devoid of aversion to begin
with, who are bound by the bond of aversion, focus with even more
aversion on things inspiring aversion presented by an actor on stage
in the midst of a festival. Any beings who are not devoid of delusion
to begin with, who are bound by the bond of delusion, focus with even
more delusion on things inspiring delusion presented by an actor on
stage in the midst of a festival. Thus the actor — himself intoxicated
& heedless, having made others intoxicated & heedless — with the
breakup of the body, after death, is reborn in what is called the hell
of laughter. But if he holds such a view as this: 'When an actor on
the stage, in the midst of a festival, makes people laugh & gives them
delight with his imitation of reality, then with the breakup of the
body, after death, he is reborn in the company of the laughing devas,'
that is his wrong view. Now, there are two destinations for a person
with wrong view, I tell you: either hell or the animal womb."

From Yodhajiva Sutta:

"Apparently, headman, I haven't been able to get past you by saying,
'Enough, headman, put that aside. Don't ask me that.' So I will simply
answer you. When a warrior strives & exerts himself in battle, his
mind is already seized, debased, & misdirected by the thought: 'May
these beings be struck down or slaughtered or annihilated or
destroyed. May they not exist.' If others then strike him down & slay
him while he is thus striving & exerting himself in battle, then with
the breakup of the body, after death, he is reborn in the hell called
the realm of those slain in battle. But if he holds such a view as
this: 'When a warrior strives & exerts himself in battle, if others
then strike him down & slay him while he is striving & exerting
himself in battle, then with the breakup of the body, after death, he
is reborn in the company of devas slain in battle,' that is his wrong
view. Now, there are two destinations for a person with wrong view, I
tell you: either hell or the animal womb."

From Kula Sutta:

"Headman, there are eight causes, eight reasons for the downfall of
families. Families go to their downfall because of kings, or families
go to their downfall because of thieves, or families go to their
downfall because of fire, or families go to their downfall because of
floods, or their stored-up treasure disappears, or their mismanaged
undertakings go wrong, or in the family a wastrel is born who
squanders, scatters, & shatters its wealth, and inconstancy itself is
the eighth. These are the eight causes, the eight reasons for the
downfall of families. Now, when these eight causes, these eight
reasons are to be found, if anyone should say of me, 'The Blessed One
is practicing for the ruin of families, the Blessed One is practicing
for the demise of families, the Blessed One is practicing for the
downfall of families' — without abandoning that statement, without
abandoning that intent, without relinquishing that view — then as if
he were to be carried off, he would thus be placed in hell."

From Sankha Sutta:

"There's the case, headman, where a certain teacher holds this
doctrine, holds this view: 'All those who take life are destined for a
state of deprivation, are destined for hell. All those who steal...
All those who indulge in illicit sex... All those who tell lies are
destined for a state of deprivation, are destined for hell.' A
disciple has faith in that teacher, and the thought occurs to him,
'Our teacher holds this doctrine, holds this view: "All those who take
life are destined for a state of deprivation, are destined for hell."
There are living beings that I have killed. I, too, am destined for a
state of deprivation, am destined for hell.' He fastens onto that
view. If he doesn't abandon that doctrine, doesn't abandon that state
of mind, doesn't relinquish that view, then as if he were to be
carried off, he would thus be placed in hell.
"[The thought occurs to him,] 'Our teacher holds this doctrine, holds
this view: 'All those who steal... All those who indulge in illicit
sex... All those who tell lies are destined for a state of
deprivation, are destined for hell.' There are lies that I have told.
I, too, am destined for a state of deprivation, am destined for hell.'
He fastens onto that view. If he doesn't abandon that doctrine,
doesn't abandon that state of mind, doesn't relinquish that view, then
as if he were to be carried off, he would thus be placed in hell.

From the Dhammapada:

Just as a border city is closely guarded both within and without, even so, guard yourself. Do not let slip this opportunity (for
spiritual growth). For those who let slip this opportunity grieve
indeed when consigned to hell.


How to view people with metta and karuna?

Metta is wishing for all beings to be happy and be at ease.

Looking at women as mothers is not metta.

But I can find a reverse-mother reference for metta below.

The metta practitioner should feel loving-kindness towards all beings just as a mother would want to protect her only child.

Metta can be used to counter one's own impulse to cause harm or unhappiness to others by considering the welfare and happiness of others.

From the Karaniya Metta Sutta:

  As a mother would risk her life
  to protect her child, her only child,
  even so should one cultivate a limitless heart
  with regard to all beings.
  With good will for the entire cosmos,
  cultivate a limitless heart.


Is Karma different for accidental killing than intentional killing?

The background story to the first verse of the Dhammapada is of an arhat killing insects accidentally, because he's blind.

The verse says,

  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.

I think we're meant to infer that if you don't act with an evil mind (or act without an evil mind), that if the killing is accidental or unintentional, that's not as bad as intentional killing.

Something similar is found in the monastic rules (page 29):

  In analyzing offenses for the purpose of determining penalties, the
  Vibhanga divides an action into five factors: the effort, the perception under which
  it is made, the intention motivating it, the object at which it is aimed, and the
  result. In some of the rules, all five factors play a role in determining what is and
  is not a full offense. In others, only two, three, or four play a role. For example,
  under the parajika rule forbidding murder, all five factors have to be present for
  a full offense: The object has to be a human being, the bhikkhu has to perceive
  him/her as a living being, he has to have murderous intent, he has to make an
  effort for the person to die, and the person has to die.

  If any of these factors is missing, the penalty changes. For instance, object: If
  the bhikkhu kills a dog, the penalty is a pacittiya (i.e. a less-severe penalty]. Perception: If he cremates a
  friend, thinking that the friend is dead, then even if the friend is actually alive but
  severely comatose, the bhikkhu incurs no penalty. Intention: If he accidentally
  drops a rock on a person standing below him, he incurs no penalty even if the
  person dies. Effort: If he sees a person fall into the river but makes no effort to
  save the person, he incurs no penalty even if the person drowns. Result: If he
  tries to kill a person, but only succeeds in injuring him, he incurs a thullaccaya [which is another less-severe penalty].


Can somebody explain me this Kalachakra print?

This is what I have been able to determine. It does not answer all of the symbolism or identify all objects from this particular image, but it is a good start.

  "...Shri Kalachakra shining forth with stainless light rays of five
  [colours], with a body blue in colour. Having three necks the central
  is blue, right red and left white. The main face is black and fierce
  with bared teeth. The right face is red and desirous. The back face is
  yellow and in samadhi. The left face is white and very peaceful. Each
  face has three eyes.

  The hair is tied in a tuft [along with] a vishvavajra, crescent moon,
  and Vajrasattva as a crown, a vajra jewel, vajra earrings, vajra
  necklace, vajra bracelets, vajra belt, vajra anklets, vajra scarf,
  vajra mala, and a loose tiger skin skirt.

  The first [two] shoulders on the right and left are blue, second red,
  third white, for a [total] of six [pairs] of shoulders, twelve upper
  arms and twenty-four hands. The first four [right and left] are black,
  second four red, third four white. The thumbs of all the hands are
  yellow, index finger white, middle finger red, ring finger black, and
  little finger green. The first knuckle is black, second red, third
  white. All of the fingers are beautiful and radiant.

  The first four black right hands hold a vajra, sword, trident and
  curved knife.

  The four red [hold] a flaming arrow, vajra hook, a rattling damaru and
  hammer.

  The four white [hands hold] a wheel, spear, stick and a battle axe.

  The first four black left [hands] hold a vajra bell, shield, katvanga
  and a skullcup filled with blood. The four red [hold] a bow, vajra
  lasso, jewel and a white lotus. The four white [hold] a conch, mirror,
  vajra chain and the four-faced head of Brahma adorned with lotus
  [flowers].

  Above a moon, sun and rahu, standing in a very playful manner, the
  right red leg is extended atop red Kamadeva having one face and four
  hands, holding five flower arrows, a bow, lasso and a hook. Under the
  left white leg is Rudra, white with one face, three eyes and four
  arms, holding a trident, damaru drum, skullcup and a katvanga. The
  demon [consorts] Rati and Uma in a woeful [manner] hold the soles [of
  Kalachakra's feet].

  Vishvamata, yellow in colour, embraces [Kalachakra] from the front.
  The faces, from the right are yellow, white, blue and red, each with
  three eyes. There are eight arms. The [first] right hands hold a
  curved knife, hook, a rattling damaru and bead mala. The left [hands
  hold] a skullcup, lasso, white lotus with eight petals and a jewel.
  Vajrasattva [appears] as a crown. Adorned with the five mudras. The
  left leg is extended - standing together with the Bhagavan."

-- (Buton Tamche Kyenpa Rinchen Drub, 1290-1364. dus 'khor sgrub thabs bsdus pa rin po che'i snying po. gsung 'bum rin chen grub [zhol par khang] Volume 5, Pages 163-176. [TBRC W1934])

  Semi-wrathful in appearance, blue in colour, he has four faces,
  twenty-four hands and two legs. The main face is blue, right red, left
  white and the back face is yellow. Each has three eyes and an open
  mouth with slightly bared fangs. The first set of eight hands are blue
  in colour, second (middle) red and third (upper) yellow. The first
  pair of hands hold a vajra and bell crossed at the heart embracing the
  consort. The remaining right hands hold a sword, curved knife,
  trident, three arrows, vajra hook, damaru drum, hammer, wheel, spear,
  club and axe. The left hands hold a shield, katvanga staff, skullcup,
  bow, lasso, jewel, lotus, conch shell, mirror, vajra chains and the
  four-faced yellow head of Brahma. The Lord wears a long green scarf
  and a tiger skin as a lower garment. The consort, Vishvamata, is
  yellow, with four faces and eight hands. They are both adorned with
  crowns, necklaces, earrings, bracelets and various ornaments. The
  right leg of the Lord is straight and red, standing atop the figure of
  red Kamadeva. The left is bent and white, standing atop white Rudra.
  Above the layered discs of a white moon, red sun and dark blue Rahu
  (eclipse) they stand on a multi-coloured lotus blossom seat wreathed
  by the circular orange rays of pristine awareness fire.

  At the top center is the primordial buddha Vajradhara, blue, with one
  face and two hands holding a vajra and bell at the heart. At each side
  are two kings of Shambhala wearing long garments and elaborate
  headdresses. Slightly below are two lamas wearing orange and red
  monastic robes. Two celestial figures, white in colour, soar against
  the dark blue sky.

  At the left side is Sahaja Heruka Kalachakra, blue, with one face and
  two hands holding a vajra and bell embracing the consort. Vishvamata,
  yellow, holds a curved knife and skullcup. At the right is the
  tutelary deity Mahamaya, blue, with four faces and four hands holding
  a skullcup and katvanga staff and in the second pair a bow and arrow.
  The consort, Buddha Dakini, is light blue in colour, with one face and
  four hands holding the same objects as the Lord. Adorned with wrathful
  vestments, above a corpse, sun disc and pink lotus flower they stand
  in a dancing posture against an orb of red wisdom fire.

  At the bottom center is the special protector for the Kalachakra cycle
  of Tantras, Vajra Vega (Tib.: dor je shug, Eng.: Vajra Strength). Very
  wrathful, blue in colour, with four faces, twenty-six hands and two
  legs he displays the same colours as Kalachakra. At the left is the
  tutelary deity form of Vajrapani, wrathful, blue, with one face and
  two hands holding an upraised vajra in the right and a bell in the
  left. Embracing the consort, green, they stand surrounded by fire. At
  the right is Hayagriva, red, with one face and two hands holding a
  stick and lasso.

  The Kalachakra Mandala belongs to the non-dual anuttarayoga tantra
  practiced to a greater or lesser degree by all schools of Tibetan
  Buddhism. The concept of 'time' is used as the special metaphor to
  symbolize the process of transformation from mundane existence to
  complete enlightenment. From amongst the numerous lineages to enter
  Tibet the Rwa and Dro are the most famous. The Sakya school maintains
  seven distinct lineages of transmission. (See Guhyasamaja and
  Yogambara from the same set).

  Rwa Lineage: Buddha Shakyamuni-Kalachakra, the Shambala king
  Suchandra, a line of 8 Shambhala kings ending with Manjukirti and
  Pundarika, a Manjushri emanation, Chilu Pandita, Pindo Acharya,
  Kalachakrapada the younger (Naropa), Manjukirti, Samantashri, Rwa
  Chorab, Rwa Yeshe Sengge, etc.

-- Jeff Watt 3-99
Himalayan Art
https://theoldmonkeymind.files.wordpress.com/2012/01/kalachakra.jpg


What is the meaning of “birth, becoming, old age & death” in the 12 links?

Aging & death are defined as follows:

And what, bhikkhus, is aging-and-death? The aging of the various
beings in the various orders of beings, their growing old, brokenness
of teeth, greyness of hair, wrinkling of skin, decline of vitality,
degeneration of the faculties: this is called aging. The passing away
of the various beings from the various orders of beings, their
perishing, breakup, disappearance, mortality, death, completion of
time, the breakup of the aggregates, the laying down of the carcass:
this is called death. Thus this aging and this death are together
called aging-and-death.
SN 12.2

The most important word in the above definition is "beings" ("satta"). "A being" is merely a "view" or "convention" (SN 5.10) founded in "strong clinging" (SN 23.2).
For example, "aging" in SN 12.2 above is not the greying of the hair and the wrinkling of the skin. Instead, "aging" above is when you look into the mirror and start to lament: "My hair is greying; my skin is wrinkling; I am getting old". "Aging" is the aging of "a being" rather than only the aging of a physical body.
Aging & death are a type of suffering, as follows:

Now this, bhikkhus, is the noble truth of suffering: birth is
suffering, aging is suffering, illness is suffering, death is
suffering; union with what is displeasing is suffering; separation
from what is pleasing is suffering; not to get what one wants is
suffering; in brief, the five aggregates subject to clinging are
suffering.
SN 56.11
‘The many diverse kinds of suffering that arise in the world headed by
aging-and-death: what is the source of this suffering, what is its
origin, from what is it born and produced? When what exists does
aging-and-death come to be? When what does not exist does
aging-and-death not come to be?’
As he explores he understands thus: ‘The many diverse kinds of
suffering that arise in the world headed by aging-and-death: this
suffering has acquisition as its source, acquisition as its origin; it
is born and produced from acquisition. When there is acquisition,
aging-and-death comes to be; when there is no acquisition,
aging-and-death does not come to be.’
SN 12.66
And what, bhikkhus, is dependent origination? With ignorance as
condition, formations come to be; with formations as condition,
consciousness; with consciousness as condition, mind-and-body; with
mind-and-body as condition, the six sense bases; with the six sense
bases as condition, contact; with contact as condition, feeling; with
feeling as condition, craving; with craving as condition, clinging;
with clinging as condition, existence; with existence as condition,
birth; with birth as condition, aging-and-death plus/and sorrow, lamentation,
pain, displeasure and despair come to be. Such is the origin of this
whole mass of suffering. This, bhikkhus, is called dependent
origination.
SN 12.1

In short, when aging & death occurs, suffering (sorrow, lamentation, pain, displeasure and despair) will inevitably/simultaneously occur.
For example, if you have craving (ordinary love), attachment and identification with five aggregates you call "my mother"; when the aggregates of "my mother" end, this is the "death" of the "mother" identity. Due to the craving & attachment, causing the sense of "loss", there will simultaneously be suffering. This is most simply explained in SN 22.1.
For example, if you watch TV and see some lifeless bodies on the TV news in an earthquake in Iran, you do not suffer at all or, otherwise, suffer much less than seeing the lifeless body of "my mother". Why? Because there is no attachment to those lifeless bodies in the Iranian earthquake.
In summary, the word "death" means the death of "an attached to being" or "identity". As SN 12.66 says, the cause of the suffering of aging & death is "acquisition" ("upadhi"; "attachment"). Thus, the idea of "death" will always simultaneously cause suffering.


Are learning signs and counterpart signs a must to enter jhana?

Important note at the beginning: I practice mainly vipassana, if samatha then I do metta meditation. Therefore I don't have a huge amount of knowledge on this subject.

What I do know is this:

What kind of sign appears to the mind depends on the chosen meditation object.
You stay with the object. Don't go with your attention to the effects of the concentration, in your post "...to the pleasant feeling". By moving to a different object you break the concentration.
I don't believe you can just pick any object. There are 40 or so possible objects given by the Buddha. Pick one of those. Also, pick the one that fits your nature. Not every object is advisable for every person.
It's good to adjust what you think of nimitta and jhana are. If you see it more as a natural thing, it can temper your expectations. Which is always a good thing. Have you ever seen figures, animals, faces or so on, in the floor when walking? If yes, then you have seen nimitta (according to my teacher). So, it's not always as fancy as we think.

Anyhow.
Here two site with more info. Maybe it can help you further.
http://rc.leighb.com/more/Nimitta.htm
http://realitysandwich.com/27172/jhanas_meditative_absorptions/


What to do if (somehow involuntarily) one kills an animal?

Your concern for the mosquito recalls the limitless heart's release:

MN43:31.2: Firstly, a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. This is called the limitless heart’s release.

Establishing such a mindfulness in every moment of the day benefits one and all.
The mosquito is gone, yet for those who remain, perhaps a gentle puff of air might be more skillful if needed for the next mosquito. And perhaps, even then, a simple letting be might suffice. Abide in the limitless heart's release and your heart will know what to do.


Escaping "certain death" in the Mahayana tradition: does it occur in India?

In the Indian suttas (attributed to the Buddha), monks generally prepared their minds to accept death by violence, as described in SN 35.88 & MN 21.

In the Indian suttas & commentaries, there are also stories of the Buddha & his disciples using love & psychic powers to avoid death, such as Angulimala Sutta, the assassination attempts by Devadatta and Maha Moggallana using his psychic powers to escape assassination.


How can there be knowledge of unconditioned phenomenon without any knower?

The sutta quoted says Nibbana is an "ayatana" or "base". Therefore, it is a sense object.

The "knower" of Nibbana is mind-consciousness rather than a "self". This "knower" is a "nama-dhamma", "mental element" or "conditioned element".

Nibbana itself is the "unconditioned element" ("asankhata dhatu" - MN 115) therefore the Nibbana Element is "unsupported" by any condition.

"Consciousness" or the "knower" only "knows" Nibbana. The "knower" does not "support" Nibbana.

In short, the enlightened conditioned consciousness, while living, knows the unconditioned Nibbana.

When the conditioned consciousness ceases to exist, the unconditioned Nibbana, as an element (rather than as a known sense object) continues to exist.

The element of Nibbana is eternal & permanent. Knowing consciousness is impermanent & conditioned.


What is the difference between rūpa and Kāyā?

My understanding is the following:

Rupa = external and internal matter or form. Externally, rupa is the physical world. Internally, rupa includes the material body and the physical sense organs.
Kaya = the material body and the physical sense organs.


Would like to ask if my method of meditation(Mahasi method rising-falling) is correct.
If you try to validate this against the teaching of the Buddha as per the Pali Canon, this is not a valid or correct technique. More on this see this answer and other referenced material.
Suttas which cover insight meditation are:

Maha-satipatthana Sutta
Anapanasati Sutta

They do not have any reference to either noting nor the rising and falling of the abdomen. It is later innovation like this which lead to the decline of the Dhamma, where by you give more importance to later developments than the words and teachings of the Buddha. These later developments will not give the same results as when you practice the original, it may also give arise to more difficulties, hence people will lose faith in the practice. For more information see this answer.
Any correct method should be based on the Tripitaka. More particularly:

Maha-satipatthana Sutta
Anapanasati Sutta

which covers most part of what is the right way to practice. You can complement this with other Sutta readings. In the Satipatthana Suttas it is mentioned that Satipatthana is the one and only way (ekāyana maggo) for purification of the beings. Also at the end he Buddha gives a guarantee that if it is practiced the right way (as per the instructions given) you can get the fruit or Non Returner or Fully Liberated within 7 days.
When i concentrate on that feeling, i will either yawn/ tears coming out or even deep sign. Then i will feel better after every 'reaction'.
This can be due to past Sankhara. Past conditioning causes unpleasant experiences when they surface and manifest themselves. E.g. you have past Karma to break a leg. But you are in meditation. This may surface as a severe pain in the leg but since there is not other conditions for an accident this will pass away.
When some feeling arise in me, most of the time, i can noting the feeling was somewhere in the body( example: scare feeling near my abdomen/ back of my body).
Getting sensitive to sensations is a good thing. You have to see how this lead to unwholesome states.

(1) the latent tendency to lust reinforced by being attached to pleasant feelings;
(2) the latent tendency to aversion reinforced by rejecting painful feelings;
(3) the latent tendency to ignorance reinforced by ignoring neutral feelings.

Pahāna Sutta
Also how it relates to causality

As such, bhikshus, the instructed noble disciple closely and wisely attends to dependent arising itself, thus:
Imasmiṁ sati, idaṁ hoti; „When this is, that is;
imass’uppādā, idam uppajjati. with the arising of this, that arises.
Imasmiṁ asati idaṁ na hoti; When this is not, that is not;
imassa nirodhā idaṁ nirujjhati. with the ending of this, that ends.‟
Bhikshus, dependent on pleasant contact, a pleasant feeling arises. With the ending of the pleasant contact, the pleasant feeling that arose in dependent on that pleasant contact, ceases, is stilled.
Bhikshus, dependent on painful contact, a painful feeling arises. With the ending of the painful contact, the painful feeling that arose in dependent on that painful contact, ceases, is stilled.
Bhikshus, dependent on neutral contact, a neutral feeling arises. With the ending of the neutral contact, the neutral feeling that arose in dependent on that neutral contact, ceases, is stilled.

The whole scene shere is unsatisfactory. The impermanence and non self nature contributes to this also.

regarding pleasant feeling, what is pleasant, what is painful,?
regarding painful feeling, what is painful, what is pleasant?
regarding neutral feeling, what is pleasant, what is painful,?

Cūla Vedalla Sutta
I would like to know when i noting the feeling part inside/outside the body, is this the right way? i did not do it purposely but i can just feel it when i concentrate'
This is also a good sign. Totality of insight include:

internal (ajjhatta)
external (bahiddhā)

So you are experiencing this. For more on this see this answer.


Was the Abhidhamma taught by the Buddha?

Mendis refers to “Theravāda tradition”. His source is the introduction to the Atthasālinī, which was compiled by Buddhaghosa in about 400 AD based on earlier texts that no longer exist.

The Abhidhamma is a framework that consolidates teachings from more than 10,000 Suttas. This framework follows the Theravāda perspective. IMHO, the scholar’s view that the Abhidhamma was developed slightly after the Suttas makes sense.

Though the Abhidhamma may not be the literal word of the Buddha, it is extremely important. The commentaries, which explain the Suttas according to the Theravāda perspective are based on the Abhidhamma.

I once met a monk who had heard that I taught Abhidhamma. The monk said, “I have my own interpretation of the Suttas based on my own experience. It differs from the Abhidhamma and Commentaries.”

I replied, “Venerable Sir, I cannot say whose interpretation is correct. But if I follow your interpretation, then if I have any questions, I have only one source of reference... you. If I follow the traditional Theravāda interpretation, then I can refer to many books and many teachers.”

People who say, “I will only focus on the Suttas and ignore the Abhidhamma and Commentaries” risk misinterpreting the Buddha’s message! Unfortunately, I have seen many examples of this.


According to this description of the vinaya, on page 74+ the conditions for the offence "intentionally deprive a human being of life" includes the result as a necessary condition:

  This rule against intentionally causing the death of a human being is best
  understood in terms of five factors, all of which must be present for there to be
  the full offense.

  Object: a human being, which according to the Vibhaºga includes human
  fetuses as well, counting from the time consciousness first arises in the
  womb immediately after conception up to the time of death.
  Intention: knowingly, consciously, deliberately, and purposefully wanting
  to cause that person’s death. “Knowingly” also includes the factor of—
  Perception: perceiving the person as a living being.
  Effort: whatever one does with the purpose of causing that person to die.
  Result: The life-faculty of the person is cut as the result of one’s act.

On page 245 the conditions for telling a lie involves only two factors:

  A deliberate lie is a statement or gesture made with the aim of
  misrepresenting the truth to someone else. The K/Commentary, summarizing
  the long “wheels” in the Vibhaºga, states that a violation of this rule requires
  two factors:

  Intention: the aim to misrepresent the truth; and
  Effort: the effort to make another individual know whatever one wants to
  communicate based on that aim.

Page 246 says,

  Result is not a factor under this rule. Thus whether anyone understands the
  lie or is deceived by it is irrelevant to the offense.


Buddha statue of European/white likeness?

Just to add to the above, it is unknown what the historical Buddha looked like, and it is a matter of debate if he was, indeed, one particular person. There are conjectures based on the Suttas and so on, but none of those are essentially good enough to make a strong conclusion on the subject.

So the ordinary response has been to make him look like whatever you like, and which helps you in your practice. The Buddha could look occidental, african or aryan and as long as the image was useful, it would be fine.

In the end, its about the practice and the result. The Buddha would probably be the first to say appearances are unimportant, and in this sense you don't get points for "getting it right".


Bodhisatta was under the influence of Mara. However, he defeated Mara when realising  Nibbana. (ie. Defeating ten Mara)


Is it not recommended to change the object of meditation during a short session?

The simple answer is it is not. Don't change it.

If you concentrate on breathing for a while you mind will play tricks
like, Now the it is time to change the session but it is not. Buddha
has taught not to fall for that kind of feelings.
Even if you try to master elements it the same. don't fall for that
feelings. Possibly if you do it for some time it is likely that you
will get fame, but it is temporary that is a test for you. If you
simply stop everything fades away sometimes you will fall than you
were before.

Read VipasanaBavana from Balangoda Anananda Mithree thero for more info


Attachment to body and bodily sensations

Almost every single one of us are in this very same boat, though we never say so openly. One can free from this Sakkāya-ditthi (personality-belief) by realizing suffering as a noble truth. The Satipatthāna is there for this purpose. The realization one gets out of it is the understanding of Paticca Samuppāda (dependent origination or the universal law of cause and effect). That is, the ability of seeing things in life according to cause and effect. Once a person acquires that skill, he will be able to free from the idea of ‘me’ by seeing it as a deceit (the true nature). Then, he understands that the concept of ‘me’ is just a (false) view. The first step toward the Noble Eightfold Path is for one to become Saddhānusārī (faith-devoted). It is a person who accepts this path of Dhamma who then becomes Saddhānusārī . He admits suffering of this Samsara. He accepts there exists a cause and effect. He accepts the fact that one needs to be free from suffering. He also accepts that the Supreme Buddha has freed Himself from suffering and the Dhamma can free us from that suffering. He accepts that the disciples (of the Buddha) will have to follow the Dhamma and that there are disciples who have attained the Arahantship by practicing the Dhamma. One who comes to these notions will become Saddhānusārī . One needs to come to these views if he wants to come to the Dhamma and be free from this personality belief - to be free from this Sakkāya-ditthi.


"There are these eight grounds for the arousal of energy. Which eight?
"There is the case where a monk has some work to do. The thought occurs to him: 'I will have to do this work. But when I am doing this work, it will not be easy to attend to the Buddha's message. Why don't I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the first grounds for the arousal of energy.
"Then there is the case where a monk has done some work. The thought occurs to him: 'I have done some work. While I was doing work, I couldn't attend to the Buddha's message. Why don't I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the second grounds for the arousal of energy.
"Then there is the case where a monk has to go on a journey. The thought occurs to him: 'I will have to go on this journey. But when I am going on the journey, it will not be easy to attend to the Buddha's message. Why don't I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the third grounds for the arousal of energy.
"Then there is the case where a monk has gone on a journey. The thought occurs to him: 'I have gone on a journey. While I was going on the journey, I couldn't attend to the Buddha's message. Why don't I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fourth grounds for the arousal of energy.
"Then there is the case where a monk, having gone for alms in a village or town, does not get as much coarse or refined food as he needs to fill himself up. The thought occurs to him: 'I, having gone for alms in a village or town, have not gotten as much coarse or refined food as I need to fill myself up. This body of mine is light & suitable for work. Why don't I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fifth grounds for the arousal of energy.
"Then there is the case where a monk, having gone for alms in a village or town, does get as much coarse or refined food as he needs to fill himself up. The thought occurs to him: 'I, having gone for alms in a village or town, have gotten as much coarse or refined food as I need to fill myself up. This body of mine is light & suitable for work. Why don't I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?'[1] So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the sixth grounds for the arousal of energy.
"Then there is the case where a monk comes down with a slight illness. The thought occurs to him: 'I have come down with a slight illness. Now, there's the possibility that it could get worse. Why don't I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the seventh grounds for the arousal of energy.
"Then there is the case where a monk has recovered from his illness, not long after his recovery. The thought occurs to him: 'I have recovered from my illness. It's not long after my recovery. Now, there's the possibility that the illness could come back. Why don't I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?' So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the eighth grounds for the arousal of energy.
"These are the eight grounds for the arousal of energy." - an8.95 https://www.dhammatalks.org/suttas/AN/AN8_95.html

"May nothing remain but skin and sinews and bones; may flesh and blood dry up in the body! Not before having achieved what can be achieved by manly strength, manly energy, manly exertion shall my energy subside!"— MN 70

More on overcoming laziness and drowsiness;

"But, monks, when the mind is sluggish, that is the right time to cultivate the enlightenment-factor of investigation-of-states, the enlightenment-factor of energy, the enlightenment-factor of rapture.[2] What is the reason? A sluggish mind is easy to arouse by these factors. - aggi sutta

Some translations

Viriya - Energy (1,2), Effort (3), Persistence (4), Energy (5)

Nyanasatta Thera as (1), Piyadissa Thera (2), Burmese Pitaka (3), Thanissaro (4) Bhikkhu Bodhi (5)

Abhidhamma expression;

The energy of his searching, investigating and reasoning out thoroughly that same thing with wisdom, is strenuous, unshrinking. This is called energy-awakening-factor. (3)Therein what is energy-awakening-factor? That which is the arousing of mental energy. right effort, energy-awakening-factor, path constituent, included in the path. This is called energy-awakening-factor.
The mental inception of energy which there is on that occasion, the striving and the onward effort, the exertion and endeavour, the zeal and ardour, the vigour and fortitude, the state of unfaltering effort, the state of sustained desire, the state of unflinching endurance, the solid grip of the burden, energy, energy as faculty and as power, right endeavour—this is the energy that there then is.

Arousing energy from other texts;
Things are conducive to the abandonment of sloth and torpor:

Knowing that overeating is a cause of it;
Changing the bodily posture;
Resolving the perception of light;
Staying in the open air;
Noble friendship;
Suitable conversation. -Vsm

These things, too, are helpful in conquering sloth and torpor:

The recollection of Death; Today the effort should be made, Who knows if tomorrow Death will come?— MN 131

Perceiving the suffering in impermanence

In a monk who is accustomed to see the suffering in impermanence and who is frequently engaged in this contemplation, there will be established in him such a keen sense of the danger of laziness, idleness, lassitude, indolence and thoughtlessness, as if he were threatened by a murderer with drawn sword.— AN 7:46

Sympathetic joy

Cultivate the meditation on sympathetic joy! For by cultivating it, listlessness will disappear.— MN 62

Contemplation of the spiritual journey

"I have to tread that path which the Buddhas, the Paccekabuddhas and the Great Disciples have gone; but by an indolent person that path cannot be trodden."— Vism. IV,55

Contemplation of the Master's greatness

"Full application of energy was praised by my Master, and he is unsurpassed in his injunctions and a great help to us. He is honored by practicing his Dhamma, not otherwise."— Ibid.

Contemplation on the greatness of the Heritage

"I have to take possession of the Great Heritage, called the Good Dhamma. But one who is indolent cannot take possession of it."— Ibid.

How does one stimulate the mind at a time when it needs stimulation?

If due to slowness in the application of wisdom or due to non-attainment of the happiness of tranquillity, one's mind is dull, then one should rouse it through reflecting on the eight stirring objects. These eight are: birth, decay, disease and death; the suffering in the worlds of misery; the suffering of the past rooted in the round of existence; the suffering of the future rooted in the round of existence; the suffering of the present rooted in the search for food. — Vism. IV,63

The five threatening dangers

If, monks, a monk perceives these five threatening dangers, it is enough for him to live heedful, zealous, with a heart resolute to achieve the unachieved, to attain the unattained, to realize the unrealized. Which are these five dangers?

(1) Here, monks, a monk reflects thus: "I am now free from sickness, free from disease, my digestive power functions smoothly, my constitution is not too cool and not too hot, it is balanced and fit for making effort. But a time will come when this body will be in the grip of sickness. And one who is sick cannot easily contemplate upon the Teachings of the Buddha; it is not easy for him, to live in the wilderness or a forest or jungle, or in secluded dwellings. Before this undesirable condition, so unpleasant and disagreeable, approaches me, prior to that, let me muster my energy for achieving the unachieved, for attaining the unattained, for realizing the unrealized, so that, in the possession of that state, I shall live happily even in sickness."
(2) Reflect thus: "I am now young, a youth, young in age, black-haired, in the prime of youth, in the first phase of life. But a time will come when this body will be in the grip of old age. But one who is overpowered by old age cannot easily contemplate on the Teachings of the Buddha; it is not easy for him to live in the wilderness or a forest or jungle, or in secluded dwellings. Before this undesirable condition, so unpleasant and disagreeable, approaches me, prior to that, let me muster my energy for achieving the unachieved, for attaining the unattained, for realizing the unrealized, so that, in the possession of that state, I shall live happily even in old age."
(3) And further, monks, a monk reflects thus: "Now there is an abundance of food, good harvests, easily obtainable is a meal of alms, it is easy to live on collected food and offerings. But a time will come when there will be a famine, a bad harvest, difficult to obtain will be a meal of alms, it will be difficult to live on collected food and offerings. And in a famine people migrate to places where food is ample, and there habitations will be thronged and crowded. But in habitations thronged and crowded one cannot easily contemplate upon the Teachings of the Buddha. Before this undesirable condition, so unpleasant and disagreeable, approaches me, prior to that, let me muster my energy for achieving the unachieved, for attaining the unattained, for realizing the unrealized, so that, in the possession of that state, I shall live happily even in a famine."
(4) And further, monks, a monk reflects thus: "Now people live in concord and amity, in friendly fellowship as mingled milk and water and look at each other with friendly eyes. But there will come a time of danger, of unrest among the jungle tribes when the country people mount their carts and drive away and fear-stricken people move to a place of safety, and there habitations will be thronged and crowded. But in habitations thronged and crowded one cannot easily contemplate upon the Teachings of the Buddha. Before this undesirable condition, so unpleasant and disagreeable, approaches me, prior to that, let me muster my energy for achieving the unachieved, for attaining the unattained, for realizing the unrealized, so that, in the possession of that state, I shall live happily even in time of danger."
(5) And further, monks, a monk reflects thus: "Now the Congregation of Monks lives in concord and amity, without quarrel, lives happily under one teaching. But a time will come when there will be a split in the Congregation. And when the Congregation is split, one cannot easily contemplate upon the Teachings of the Buddha; it is not easy to live in the wilderness or a forest or jungle, or in secluded dwellings. Before this undesirable condition, so unpleasant and disagreeable, approaches me, prior to that, let me muster my energy for achieving the unachieved, for attaining the unattained, for realizing the unrealized, so that, in the possession of that state, I shall live happily even when the Congregation is split. — AN 5:78

At last a couple more Sutta excerpt;

“So, mendicants, when the senior mendicants left, why did you sleep until the sun came up, snoring?
What do you think, mendicants? Have you ever seen or heard of an anointed king who rules his whole life, dear and beloved to the country, while indulging in the pleasures of sleeping, lying, and drowsing as much as he likes?”
“No, sir.”
“Good, mendicants! I too have never seen or heard of such a thing.
What do you think, mendicants? Have you ever seen or heard of an appointed official … a hereditary official … a general … a village chief … or a guild head who runs the guild his whole life, dear and beloved to the guild, while indulging in the pleasures of sleeping, lying, and drowsing as much as he likes?”
“No, sir.”
“Good, mendicants! I too have never seen or heard of such a thing.
What do you think, mendicants? Have you ever seen or heard of an ascetic or brahmin who indulges in the pleasures of sleeping, lying, and drowsing as much as they like? Their sense doors are unguarded, they eat too much, they’re not dedicated to wakefulness, they’re unable to discern skillful qualities, and they don’t pursue the development of the qualities that lead to awakening in the evening and toward dawn. Yet they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”
“No, sir.”
“Good, mendicants! I too have never seen or heard of such a thing.
So you should train like this: ‘We will guard our sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities that lead to awakening in the evening and toward dawn.’ That’s how you should train.” - AN6.17

Drowsiness, lethargy, lazy stretching,
Discontent, torpor after meals:
Because of this, here among beings,
The noble path does not appear.”
“Drowsiness, lethargy, lazy stretching,
Discontent, torpor after meals:
When one dispels this with energy,
The noble path is cleared.” -sn1.16


Do thoughts influence everything? Or is this an illusion?

This is a very interesting question.

In psychological interpretation of Buddhism, our perception of reality is mediated by our mind's modeling and representational activity. In this perspective the state of our mind - our biases, preconceptions, emotional condition - form the interpretative/evaluative framework through which we perceive reality. This perception of reality then determines our reactions and choices, which lead to immediate and latent effects (karma). This works as self-fulfilling prophecy or a self-reinforcing vicious circle: negative mindstates => negative interpretation => negative action => negative effects => negative mindstates.

In ontological interpretation(s) of Buddhism the structure of reality is understood to be different from what we normally assume, and its relationship with mind is not just that of modeling and observation.

In one such interpretation, reality consists of multiple planes ("realms") between which we can shift depending on our state of mind, each of these realms looking like a complete world with its own consistent logic. In other interpretations, reality is either multidimensional or quantum, with our mind either able to change the focus along the extra dimension(s) or collapse the quantum function. In yet another interpretation there are no fixed planes as such, and whatever we perceive is assembled by our minds from some sort of multidimensional strings of energy.

As far as I know, there is no one who seems to be able to explain exactly how this stuff works... Two of my Buddhist teachers insisted that reality is literally a reflection of our mindstate. In other words, they claimed that Buddhism is not a psychological metaphor. One of them alluded to the "multidimensional worlds" interpretation and the other mentioned "multidimensional strings" - but none gave exhaustive explanation. The other Buddhist teachers I interacted with or studied under, remained ambiguous on the matter. Most of the time, the attitude I get is: "it does not matter what it is as long as you know how to navigate it."

The Buddha himself remained famously ambiguous on the question with his Safe Bet theory:

  "As you have not found an agreeable teacher, you should adopt and practice this safe-bet teaching, for this safe-bet teaching — when accepted and adopted — will be to your long-term welfare & happiness.

  If there is the next world, [karma, causality], then this venerable person — on the breakup of the body, after death — will reappear in a good destination, a heavenly world. Even if we didn't speak of the next world [karma, causality],
  this venerable person is still praised in the here-&-now by the observant as a person of good habits & right view. If there really is a next world, then this venerable person has made a good throw twice, in that he is praised by the observant here-&-now; and in that — with the breakup of the body, after death — he will reappear in a good destination, a heavenly world. Thus this safe-bet teaching, when well grasped & adopted by him, covers both sides, and leaves behind the possibility of the unskillful.

From my personal side, I used to be an adherent of the psychological interpretation for many years, until some recent events in my life that screamed of the ontological interpretation. So now I'm a bit uncertain myself and am sticking to the Safe Bet until I can figure it out. Or I guess, I think I know the answer (it's ontological) just not ready to fully accept it yet.

In response to your concerns about your mind affecting the universe or the newsspeaker etc. I suggest that you stick to the Safe Bet and try to eliminate this worry and these negative states of mind. If there are no other dimensions, you don't want to develop a psychosis that will turn your life in a nightmare through the mechanism of vicious circle. And if there are other dimensions, you don't want to shift to a bad one by being negative, are you? ;)

I hope one day we will figure it out. Until then, let's stick to the Four Right Efforts:

  ... monks, you should apply effort toward:
  - non-arising of bad, pathological states of mind that have not yet arisen.
  - abandonment of bad, pathological states of mind that have arisen.
  - arising of wholesome states of mind that have not yet arisen.
  - maintenance and development of wholesome states of mind that have arisen.


What is the motivation for the list of 5 deadly sins?

It is said that our current situation is the result of our karma collected over countless of lifetimes. That means that many of old-forgotten deeds sowed the seeds which ripened only after many lifetimes.

The 5 deadly sins are listed separately to highlight the fact the the results of those action will be immediate - killing a parent will definitely prevent one from reaching an arhat state in this life and the person will surely be reborn in a lower realm straight after death and will spend a long time over there. (see for example third  and fourth reference).

It has been already stated in one question that in order to attain enlightenment one does not need to purify all the bad Karma. Indeed, one of the greatest Yogis of all time, Milarepa, before finding his spiritual teacher killed 35 people and some sources even claim that all of them were his relatives. Regardless of those deeds, with the help of his guru he achieved full enlightenment in the same lifetime. If he had killed his parent though, this would have never taken place.


What does 'corrupted' (world or society) mean?

I'd say it's idiosyncratic.  Each school has a somewhat different take on it.  In Zen, we often refer to corruption as "red dust".  Han Shan, for instance, refers to it often:

  I was born just thirty years ago,
  but I’ve wandered a million miles already.
  Along the River through the green grass on the
  banks, out to the borderlands, where the red dust roils.

I think the footnote in my copy of his poetry does an excellent job of explaining this idea:

  "The word we usually translate as “dust,” or “the red dust,” is a
  conventional epithet for the klesas, or “defilements,” of life in the
  everyday world, everything from simple dirt, to the deep moral
  defilements we accept in the compromises and little hypocrisies of
  everyday lay living."

From Cold Mountain Poems translated by J.P Seaton


Does the Dalai Lama have bodyguards?

According to Ganden Thurman, executive director of the Tibet House;

  "...Whenever the Dalai Lama travels, "he has his own bodyguards and staff, of course, and translator and two attendants," Thurman said. "And then the State Department people provide the protection envelope around his person..."

I couldn't find anything about any current bodyguards for the Dalai Lama, presumably due to security reasons.

There are, though, information about former bodyguards;

From Dalai Lama's bodyguard to Dharamshala Municipal Councillor: Journey of a common man

  "...DHARAMSHALA, FEB 3: A Tibetan civil servant has been inducted in the Dharamsala Municipal Corporation as a councilor, a feat no one has achieved ever in the history of Tibetan exile. Dawa Rinchen, Dharamshala Tibetan Settlement Officer and a former bodyguard to His Holiness the Dalai Lama..."

Nun now teaches Buddhist psychology, once was body guard for Dalai Lama

  "...The Venerable Robina Courtin has led many lives. At 70 years old, she’s been a Buddhist, a Catholic, a musician, a political activist, a radical feminist, a martial arts expert, an advocate for prisoners and even one of the Dalai Lama’s personal bodyguards..."

The Dalai Lama’s Bodyguard

  "...Dawa Singya Bhutia (center) was a soldier, trained in Kung Fu and bodyguard to the Dalai Lama..."

The multitasking bodyguard

  "...It's no mean feat to be a private bodyguard for the Dalai Lama..."

May this be of use to you.


Try the videos under the section of Children on this website.

There are some ebooks for children here.

There's a simplified introduction to Buddhism for kids here.

There are websites on Jataka Tales for children here, here and here.

I think a great way of teaching Buddhist concepts to children is through stories. Stories are entertaining to young children who need their creativity and imagination stimulated, in order to learn things happily and efficiently.

Instead of trying to teach very young children concepts like anatta which may be too difficult for them, it might be better to teach them virtues and good moral values, which are available through the Jataka Tales and some Dhammapada stories. This is the foundation to inculcating sila.


Has any Buddhist philosopher claimed space is ideal because it is a whole?

Space (akasha) is one of those dharmas that were debated by Early Buddhist schools.

Some counted space as an unconditioned dharma along with Nirvana, and some did not. If I remember correctly, Theravada does not, and most other early schools did consider space unconditioned.

Then within that, there was argument whether a certain dharma can perform a function (whether its "real" or not - being able to participate in causal chains was considered an important characteristic, which later was denied equivalency with ultimate existence - things can perform function even though they are empty of real existence). This argument included akasha, some said it can cause results and some said it can't.

Some said akasha is only an absence of objects etc. All this messy debating about dharmas, in my opinion, is what led to eventual emergence and popularization of Emptiness philosophy and praxis of prajnaparamita. Declaring all dharmas to be mere conceptual designations/imputations, was an elegant way out of endless debates.

I do not remember who specifically spoke about "whole" vs "parts" but there was a line of analysis that was born somewhere in the period between Abhidharma and Madhyamaka, that showed that all spatial entities are designations, because they have "sides" (left/right/top/down) - and since they can be subdivided, they are therefore constructed, therefore are generalizations attached to a construct, hence not real. You find this point still cited in various Tibetan commentaries explaining the various facets of Emptiness.

Sorry, nothing specific here, hope it helps at all.


What are the main differences between the Theravada, Mahayana and Vajrayana branches of Buddhism?

This question, indeed, requires a whole book in order to be answered completely. Let me address only Theravada and Mahayana here.

In two words:

The most important aspect is that Theravada is focused on your own liberation from suffering, while Mahayana is targeted to all sentient creatures;
There are many consequences here:

Theravada assumes that you have to practice for yourself, while others can only suggest you. Mahayana says that you can (and have to) share your experience and accomplishments with others, thus making followers for yourself;
Theravada suggests to seek enlightenment for yourself first; Mahayana is up to delaying breaking off Samsara in order to help others;
Theravada practices are mostly silent and very personal while in Mahayana it is more often "wrapped" in some collective rituals like chanting;

In Theravada, the final goal for a Bodhisattva is nirvana. In Mahayana, prominence is important by itself;
Each teaching is more or less localized, e.g. at a certain country/territory there's usually only one;
If you'd like to read scriptures in original language, you should be aware that Theravada is written in Pali (Pali Cannon) while Mahayana is written in Sanskrit (Sutras);

Of course, there are also big differences in texts, ritual, etiquette, and so on.

This Comparative Study between two traditions provide with greater details.


Does there exist a Pali Canon sutta that claims that a Bodhisattva can only be a male Brahmin or Kshatriya? If yes, is it possibly apocryphal?

List of the named Buddhas

In countries where Theravāda Buddhism is practiced by the majority of people, such as Sri Lanka, Cambodia, Laos, Myanmar, Thailand, it is customary for Buddhists to hold elaborate festivals, especially during the fair weather season, paying homage to the 29 Buddhas described in the Buddhavamsa. The Buddhavamsa is a text which describes the life of Gautama Buddha and the 27 Buddhas who preceded him, along with the future Metteyya Buddha.[2] The Buddhavamsa is part of the Khuddaka Nikāya, which in turn is part of the Sutta Piṭaka. The Sutta Piṭaka is one of three main sections of the Pāli Canon of Theravāda Buddhism.

I note that in this table the class (varṇa) of all 29 is listed as either Kshatriya or Brahmin (except 3 which aren't listed).
So the answer seems to be "yes" if you include the Buddhavamsa -- which I imagine is the only text which says that.

Along with the Apadāna and the Cariyāpiṭaka, the Buddhavaṃsa is considered by most scholars to have been written during the 1st and 2nd century BCE, and is therefore a late addition to the Pāli Canon.


Charity is recommended as a practice as it cultivates Metta(kindness), Karuna(compassion) in the mind. Buddhism does not say to be selective when you are giving for charity. It just mentions that giving to virtuous beings is more meritorious and the way one should give gifts.

  "Selfless" here means "concerned more with the needs of others than
  with one's own".

In an ultimate sense the goal of charity in Buddhism is to cultivate a wholesome mental quality that helps to attain enlightenment. It's not about fixing what's wrong with  the world. There are no others or 'oneself' involved in that sense.


Well, from Mahayana perspective it's both. Samsara is endless, just like Dukkha is an invariant principle of sentient existence. Accepting Dukkha (here, inherent unreliability) of phenomena makes it Tathata, suchness. Accepting Samsara makes it Nirvana. Does not mean Samsara has ended or Dukkha ended - not at all. We just make an end to it (nirodha, 3rd N.T.). Endlessness of Samsara is one thing you can truly rely on, which makes it unconditional Nirvana.

Now, if I forget all that and just reason from the original sources, here is what I get:

Looking at your PTS dictionary quote, they are talking about Anamatagga (without beginning / without end) being an epithet of Samsara. When I search Sutta Central for "anamatagga" I find for example this verse from Therigatha:

  "...Long are the foolish in Samsara,
  again and again cry
  without beginning, without end, over the father's death,
  the slaughter of the brother and the murder of the self.

  Oh tears, breast milk and blood:
  without beginning, without end you run in Samsara!
  Remember the wanderings of the creatures
  and the way the bones pile up!

  Remember the four oceans,
  filled with tears, mother's milk and blood!
  Remember in one epoch
  bones heap up like mount Vepulla!

  Without beginning, without end have you flowed (lit. samsara’ed),
  endless like the seeds of jujube fruit. ..."

This, combined with the literal meaning of the word "samsara" - "running by itself", "drifting" can point us in the right direction. Samsara is endless unless we put an end to it (nirodha). And how do we put an end to it? By applying the principle of this/that-conditionality and undoing the 2nd noble truth, i.e. by accepting what is and arriving at tathata. Now technically, what we accept is not really Samsara as it is, that would be surrendering. Instead, we learn to see Shunyata and that's what we accept, Samsara-as-Shunyata. Does not mean that Samsara has gone anywhere though, it is still endless as it always were. In fact, if we want to help other sentiment beings, we have to deal with Samsara every day.


Overcoming distractions in meditation as per the Tripitaka?

Tibetan Buddhism recognizes following "five faults" arising during meditation:

laziness (kausidya) -- with 3 subtypes;
forgetting the instructions (avavadasammosa) -- aka losing the object of observation;
non-identification of laxity (laya, with three subtypes) or excitement (auddhataya, with three subtypes);
non-application of antidotes (anabhisamskara);
overapplication of antidotes (abhisamskara).

1. Laziness

The 3 types of laziness are:

a sense of inferiority -- a thought like "I cannot possibly succeed at this meditation";
attachment to worldly activities -- the tendency to do something else instead;
the lack of impulse -- absence of motivation to meditate now.

The actual solution for laziness is pliancy (prasrabdhi) -- physical and mental serviceability that comes with experience in meditation. Until that is attained, the antidotes for laziness are faith (sraddha) , aspiration (chanda), and exertion (vyayama), which can be generated through contemplation of the advantages of meditation -- and disadvantages of being driven around by random impulses.

2. Forgetting the instructions

This is when the object of observation suddenly disappears. We lose the object of observation because the mind is greatly distracted.

The antidote for this is called tight mindfulness (smrti). This has three parts to it:

familiarity -- the object of observation must be familiar; the mind should be accustomed to it;
tightness -- continuous (with no gaps) apprehension of the aspects of the object;
non-distraction -- not letting the other objects displace the object of observation.

As soon as the object of observation is lost, we should immediately, with tight grasp, bring it back.

3. Non-identification of Laxity or Excitement

If we don't notice laxity or excitement, we can't apply a corresponding antidote. As a result, laxity or excitement grows until it gets out of control, and then we lose the object of observation.

The antidote for non-identification is introspection (samprajanya). We must occasionally (not continuously!) analyze the mind to see if laxity or excitement has arisen, and which subtype thereof.

The three subtypes of laxity (aka sluggishness) are:

Lethargy (styana) -- heaviness of mind and body, a state of being close to sleep;
Coarse laxity (audarika) -- a case of having stability of mind but not clarity of the mind; This is often caused by the mind becoming too withdrawn inside;
Subtle laxity (suksma) -- a case of having stability and clarity but not intensity of clarity. This is caused by the weakness in the mode of apprehension of the aspects of the object of observation.

The three subtypes of excitement (aka unruliness) are:

Negative scattering -- remembering a disagreeable object;
Coarse excitement -- remembering a pleasant object;
Subtle excitement -- having a part of the mind come under the influence of discursive thinking (vikalpa), and as a result, having an (agreeable) object about to appear to the mind, "like water moving under ice". This is caused by the mind being a little too tight.

4. Non-application of antidotes

After introspection has discovered laxity or excitement and identified its subtype, to not apply an appropriate antidote would lead to laxity or excitement getting out of control and subsequent loss of the object of observation.

The antidote for non-application is ... application (surprise!!!) of antidotes:

The antidote for Subtle Laxity is tightening the mode of apprehension of the aspects of the object of observation.
The antidote for Coarse Laxity is expanding the scope of observation.
The antidote for Lethargy is giving up the object of observation and engaging in invigorating the mind: contemplating topics that get one happy and inspired about practicing Dharma, reducing the amount of food taken prior to meditation; cooling the body down; washing the face with cold water; moving to a higher elevation; moving to place with a wider view; yelping loudly; resting if needed.
The antidote for Subtle Excitement is loosening the mode of apprehension a little.
The antidote for Coarse Excitement is reducing the mind elation by leaving the object of observation and contemplating negative topics that will get the mind sobered (if mind is distracted towards a pleasant object) or by following the inhalations and exhalations (if mind is captured by discursive thinking).
The antidote for Negative scattering is contemplating topics that generate maitri (Pali metta) -- the mind of loving-kindness.

5. Overapplication of antidotes

This means mistakenly applying antidotes for laxity or excitement when meditation is already going well, and/or after laxity or excitement have been eliminated. This also means overapplying an antidote for laxity (which will generate excitement) or overapplying an antidote for excitement (which will generate laxity).

An antidote to overapplication is called desisting from application, also known as equanimity.

........
Source: Meditative States in Tibetan Buddhism by Lati Rinpoche


Nature of spiritual advancement and material advancement

Because of the existence of mind and matter there will always be feelings when they come in contact. So professional or material advancement is not the real problem. The problem is that your mind identifies things which you cannot exercise absolute control of possession as mine. When classify something as unwanted or wanted you react. Letting go of this identification leads to spiritual progress. (Letting go of this of lay life may make time for more serious practice though.)

The main problem is the reaction which results when mind and matter comes in contact giving rise to feeling. If you react to this as desirable and undesirable and you keep reacting creating new conditioning which keeps you rolling in misery. Keeping equanimity towards feelings and knowing their impermanence is the actual measure of spiritual progress.

There were many lay followers who were wealthy but also achieved spiritual progress. E.g. Visakha and Anathapindika. All of them attained it through developing insight. Also having material wealth may not be an issue in many cases like the above.


What is the difference between craving and clinging?

Craving is when the baby reaches with desire for the pacifier and clinging is when the baby has the pacifier and won't let it go.

To distinguish craving from clinging, Buddhaghosa uses the following metaphor in this source:

  "Craving is the aspiring to an object that one has not yet reached,
  like a thief's stretching out his hand in the dark; clinging is the
  grasping of an object that one has reached, like the thief's grasping
  his objective.... They are the roots of the suffering due to seeking
  and guarding."


Jhana practice and Dry insight practice together

It could be in any order:

  "There is the case where a monk has developed insight preceded by tranquillity...Then there is the case where a monk has developed tranquillity preceded by insight...Then there is the case where a monk has developed tranquillity in tandem with insight..." ~ AN 4.170 ~


What is the difference between a habit and an addiction?

It's more like an English language question. A habit is a routine of behavior that can be good, bad or neutral. From a Buddhist perspective, one can define addiction as clinging(Upadana) towards sensations. Addiction results in bad habits.

Upadana paccaya Bhava - Paticca-samuppāda


Re-orientation in my practice from Advaita to Buddhism

Amazing! I have a similar background.

I too was once upon a time leaning towards Advaita. I initially thought this idea of a Cosmic Consciousness where everyone has the same "I" is interesting. This Cosmic Consciousness is the Self (Atman) in Advaita, which is identical with Brahman, the unchanging substratum of the universe, the Transcendental Ultimate Reality. The Atman is an eternal indestructible core of one's being.

However, when I read the Buddha's explanation of consciousness being dependent on the six sense media, I realized that this is the only explanation that matched my experience. There was never a time when consciousness was cognizant of anything, except through the six sense media (eye and forms, ear and sounds, nose and aroma, tongue and taste, body and tactile sensations, intellect and ideas).

The Buddha made it very clear that consciousness is dependently originated and is impermanent. Just as a flowing river appearing as one stream, but in reality is constantly changing in content, similarly, consciousness too may appear like one constant permanent thing, when it isn't.

It is very clear that Buddhism and Advaita are completely far apart.

There's no Cosmic Consciousness in Buddhism. In all phenomena, there's no such thing as a self, as in something like an eternal core of being - in Buddhism. And therefore, no Eternal God. There is no Transcendental Ultimate Reality, which is a substratum for the cosmos in Buddhism. Everything is impermanent except Nirvana. Nirvana is not any kind of reality or self. Nirvana is simply the highest bliss and peace that is cognized with complete liberation from suffering.

There's more - the Bhagavad Gita 2.17 says that the eternal soul pervades the body while Buddhism says that all phenomena is not self, and the self is simply an impermanent mental idea that arises from the inter-operation of the five aggregates (form, feelings, perception, mental formations and consciousness). How they inter-operate is described by Dependent Origination.

This will be clear to you, if you dig deep into (what I consider to be) the Buddha's original teachings in the Sutta Pitaka, of the Pali Canon, which belongs to Theravada. Mahayana preserves these same teachings in the Sanskrit Agamas.

Mahayana, at first glance, appears to look more like Advaita than Theravada. But as I dug deeper into Mahayana, I found that it overdoses on metaphors and poetic language, making it appear to look like Advaita, but in reality it's not. For e.g. Mahayana has the Eternal Buddha that sounds like Eternal Brahman. But actually, this refers to the Buddha's Dharmakaya (body of teachings) that originates from his statement that when you see his teachings, you see him, and vice versa (i.e. pay attention to his teachings and not his form or personality, to know what's special about him). In my opinion, Mahayana is a victim of its own poetic genius, resulting in its historical disappearance from the land of its birth.

Now back to your question ...

Advaita seems similar to objective idealism, while Mahayana seems similar to subjective idealism, if we were to compare them to ideas in western philosophy. Both ideas are subset of idealism.

Is Mahayana really subjective idealism?

Nagarjuna taught that all things are empty of inherent essence or "own being" (svabhava) including emptiness itself. Somebody tried to say that just like people are empty of a self of people, the chair is empty of a self of chairs.

What does that mean? And how is it related to the mind?

In our minds, we have the idea of "I am the thinker" i.e. the idea of the self. That's the primary object in existence in our reality. We also have the idea of non-self objects i.e. everything else. We objectify and classify everything around us, into non-self objects, according to their relationship to the self. For e.g. my hand, my car, not my friend, not my country.

When you look at the waters of the sea from up close in a boat, you may feel fear and insecurity, especially if you don't know how to swim and have motion sickness. To the sailor, it's a source of joy and adventure. To the fisherman, it's a source of livelihood and he sees it like a mine or oil field. To fish deep in the sea that has never left the waters, the concept of water doesn't occur to it at all, as it does not know any other reality.

Another example - a piece of cooked meat appears like delicious food to the meat eater, and it appears repulsive to the vegan. To a honey bee, it appears like dirt because it's not its food.

These examples go to show that objects do not have the inherent essence given to it by the mind.

What's a body of water to me is nothing at all (or perhaps everything) to the fish. The waters of the great sea, as a place to sail and swim, and as a body of liquid, doesn't really exist, except in my mind. It certainly doesn't exist in that way to the fish.

What's delicious food to me, is dirt to the honey bee. So, the delicious food doesn't really exist, except in my mind. The dirt doesn't really exist, except in the honey bee's mind.

This concept is called papanca in Theravada, which is objectification plus classification, also known as reification. And it's related to anatta (the teaching that all phenomena is not self), because papanca is when non-self things are reified into objects and they are classified relative to the self. The idea of the self is also papanca.

So, in my opinion, Mahayana and Theravada are very much the same in spirit although different in form, while Advaita appears similar in form to Mahayana but is completely different in spirit.


What is the name in Pāli and Sanskrit for the ‘body scanning’ meditation technique?

Kayagata-sati Sutta.  Buddha was explicit that breathing is part of the body, so anapanasati is a sub-set of body scanning.


How to achieve consciousness in nirvana?

At the point of Nirvana consciousness ceases momentarily and starts again when you come out of the Phala Samapatti. At this point you see the the collapse and reforming of the links of Conditional Relations / Dependent Origination.

how then will we know (be conscious of) our achieving this “nirvana”?

You have seen the cessation of the 5 aggregates and start of it through full experiential knowledge of seeing the working of cause and effect.

How can we be “conscious” of this, if “consciousness” will no longer exist?

You need not be conscious about Nirvana but you insight into cause and effect will make a paradigm shift in your outlook about the 5 aggregates.
Also see: How does stream entry occur?
Also following quote might be of interest. This is slightly explained in more detail during the 20 day course.

What do you think is the ultimate goal of Vipassana?
SNG - The ultimate aim is to clean the mind. Nirvana is beyond mind and matter. It can come to you anytime depending on how pure you are. In that state, all your senses stop functioning. It could be for a second, a minute, or longer, but for that brief period, you are beyond all sensation, all thought.
-S N Goenka, from interview published in the 'life positive' magazine.


If we have the law of karma, why do we need other laws, or do we?

Even in a world where the law of karma is real and in effect, one needs laws and punishment for a few reasons.

Karma doesn't "issue", and its effects are not "punishment"; in Buddhist view it's a blind process of cause and effect and the effects of karma are not to be known or speculated about. This is one of the four imponderables:

  § 22.    "These four imponderables are not to be speculated about.
  Whoever speculates about them would go mad & experience vexation.
  Which four? The Buddha-range of the Buddhas [i.e., the range of powers
  a Buddha develops as a result of becoming a Buddha]... The jhana-range
  of one absorbed in jhana [i.e., the range of powers that one may
  obtain while absorbed in jhana]... The results of kamma... Speculation
  about [the first moment, purpose, etc., of] the cosmos is an
  imponderable that is not to be speculated about. Whoever speculates
  about these things would go mad & experience vexation."

http://www.accesstoinsight.org/lib/study/kamma.html#causes

It's not known when the effect of karma comes to fruition, in what way, or if they come to fruition at all. If karma comes to fruition, one doesn't necessary realize: "This is because of my bad karma, I should change my ways."

Therefore, the concept of karma doesn't:

repel those who want to commit crimes
remove those who commit crimes (temporarily) from society
rehabilitate those who have been found guilty

Which, in an ideal justice system, laws and prisons do.


Reference request: Can a king rule justly without killing?

What you are referring to comes from the Discourses of the Sutta Pitaka, and can be found within the book The Connected Discourses of The Buddha; A New Translation of the Samyutta Nikaya by Bhikku Bodhi, Vol. 1, pg 209.

"On one occasion the Blessed One was dwelling among the Kosalans in a small forest hut in the Himalayan region.  Then when the Blessed One was alone in seclusion, a reflection arose in his mind thus: 'Is it possible to exercise rulership righteously: without killing and without instigating others to kill, without confiscating and without instigating others to confiscate, without sorrowing and without causing sorrow?' "

--SN 4.20


Is it possible to recognize a person who has achieved Arhatship?

The Buddha gave some specific advice about this. In the Canki Sutta (MN 95):

  How is truth discovered? Here a bhikkhu lives near some village or town. Then a householder or his son goes to him in order to test him in three kinds of ideas, in ideas provocative of greed, of hate, and of delusion, wondering, "Are there in this venerable one any such ideas, whereby his mind being obsessed he might not knowing, say 'I know,' unseeing, say 'I see,' or to get others to do likewise, which would be long for their harm and suffering?" While thus testing him he comes to find that there are no such ideas in him, and he finds that, "The bodily and verbal behavior of that venerable one are not those of one affected by lust or hate or delusion. But the True Idea that this venerable one teaches is profound, hard to see and discover; yet it is the most peaceful and superior of all, out of reach of logical ratiocination, subtle, for the wise to experience; such a True Idea cannot be taught by one affected by lust or hate or delusion."

  http://www.accesstoinsight.org/tipitaka/mn/mn.095x.nymo.html

In the Vimamsaka Sutta (MN 47) he even provides means of testing a Buddha:

  Bhikkhus, by the bhikkhu who could examine the thought processes of another the Thus Gone One should be examined on two things. On things cognisable by eye consciousness and ear consciousness. Are defiled things cognisable by eye and ear consciousness evident in the Thus Gone One or are they not? When examining he knows. These defiled things cognisable by eye and ear consciousness (*1) are not evident in the Thus Gone One. Then he should make a further examination: Are mixed things cognisable by eye and ear consciousness evident in the Thus Gone One or are they not? When examining he knows. These mixed things cognisable by eye and ear consciousness (*2) are not evident in the Thus Gone One. Then he should make a further examination: Are pure things cognisable by eye and ear consciousness evident in the Thus Gone One or are they not? When examining he knows. The pure things cognisable by eye and ear consciousness (*3) are evident in the Thus Gone One.

  http://www.dhammaweb.net/Tipitaka/read.php?id=81

Finally, in the Thana Sutta (AN 4.192):

  "It's through living together that a person's virtue may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.

  "It's through dealing with a person that his purity may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.

  "It's through adversity that a person's endurance may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.

  "It's through discussion that a person's discernment may be known, and then only after a long period, not a short period; by one who is attentive, not by one who is inattentive; by one who is discerning, not by one who is not discerning.

  http://www.accesstoinsight.org/tipitaka/an/an04/an04.192.than.html

There's a story Mahasi Sayadaw told about how when asked by his attendant whether he was enlightened, an arahant himself said, "It's difficult to know whether one is enlightened. Even a monk attending on an arahant wouldn't know it." Or something like that; it was an oblique means of telling his student that he was enlightened. Can't find the story, sorry.

The point is, it is difficult to tell whether someone else is enlightened. It is much easier to tell whether someone is unenlightened, because if they get angry, greedy or deluded, you can be sure they are not enlightened.


What is the right way of living in the Present?

For me, the challenges of living mindfully are related to wandering from the precepts. I get bogged down in work, driving, shopping, life in general... and just forget. One tool I've found useful is chants -- I start each day listening to, and mumbling to myself, the 3 gems and 5 precepts chants. Those tend to "stick" in my mind, and I hear them in my mind throughout the day, which helps me remember to guide my mind away from work, driving, shopping, etc... and back to the present moment!


How do I reconcile the Dhamma Refuge with blind faith?

One can be a Buddhist:

one believes in what is consistent with the teaching

verified by oneself
unverified but believed due to the confidence in the teaching

If one believes what is consistent even it is unverified there is no harm.


Does avoiding a person mean I have not truly forgiven them?

I believe forgiving and avoiding are two different things. It is important to forgive people for your own peace of mind. Let go of anger and resentment, this will be good for both you and the other person.

Avoiding may be important if this person is dragging you down somehow, continuously doing bad things. You can find it several times in the Buddha's teachings. However if this person is not doing bad things anymore and you still feel bad around him because of the past, the issue is in you. You haven't let it go completely, you are still attached to your image/bruised ego.

Meditate and let go of the ego if that's the case. I know it is not easy, but it is the best thing to do.


When seeking information is sarcasm seen as a deliberate lie?

Sarcasm isn't a deliberate lie, because the intention isn't to lie or mislead, but it is wrong speech, because it has the capacity to hurt people.

Per Buddhism, unless a statement is true and beneficial, it is not right speech. And joy derived from the suffering of others isn't wholesome.

Ironically saying "You lied" to someone who is being obviously sarcastic can be seen as a kind of sarcasm itself, since it can be viewed as being affectedly sincere.

  The criteria for deciding what is worth saying

  [1] "In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial (or: not connected with the goal), unendearing &
  disagreeable to others, he does not say them.

  [2] "In the case of words that the Tathagata knows to be factual,
  true, unbeneficial, unendearing & disagreeable to others, he does not
  say them.

  [3] "In the case of words that the Tathagata knows to be factual,
  true, beneficial, but unendearing & disagreeable to others, he has a
  sense of the proper time for saying them.

  [4] "In the case of words that the Tathagata knows to be unfactual,
  untrue, unbeneficial, but endearing & agreeable to others, he does not
  say them.

  [5] "In the case of words that the Tathagata knows to be factual,
  true, unbeneficial, but endearing & agreeable to others, he does not
  say them.

  [6] "In the case of words that the Tathagata knows to be factual,
  true, beneficial, and endearing & agreeable to others, he has a sense
  of the proper time for saying them. Why is that? Because the Tathagata
  has sympathy for living beings."

  — MN 58
  http://www.accesstoinsight.org/ptf/dhamma/sacca/sacca4/samma-vaca/