Understanding Saṅkhāra in dependent origination as *choices* of body, speech and mind?

skilled practitioners

Yes.

  The second nidana of D.O. is commonly translated as 'volitional factors' or 'choices'

The above is wrong. "Volition" is 1st mentioned at nama-rupa.

  There are three kinds of choices. Choices by way of body, speech, and mind. These are called choices.

The Pali is kaya, vaci & citta sankhara, which are defined in MN 44 as in & out breathing; initial & sustained thought; and perception & feeling.

Breathing conditions the state of the body = kaya sankharo = body conditioner.

Thought conditions speech = vaci sankharo = verbal conditioner.

Perception & feeling condition the state of the mind = citta sankhara = mind conditioner.

  I've detected that maybe not all skilled practitioners on this forum agree that this is an accurate translation?

D.O. was hijacked to create a theory of reincarnation to provide moral teachings to people. Not all practitioners teach D.O. the same because some monks deliberately don't teach the truth but teach skillful means.

  It has been suggested that the best means of figuring this out - as the Buddha instructed! - is to put it to empirical test in personal meditation practice.

Yes. My explanation accords with meditation practice.

  I've found support for the proposition that not all Saṅkhāra is intentional from SN 12.38:

The above is irrelevant because it is not about the 2nd condition sankhara. It is about "becoming" or "patiṭṭhā
 viññāṇa", similar to AN 3.76. It says:

  When consciousness is established and grows, there is production of a new state of existence (bhavā) in the future.

Note: Bhikkhu Sujato translations are often ignored by serious scholars; particularly anything about dependent origination.

  Second, what is the proper translation? ... assuming there is disagreement that 'accumulated tendencies' is the proper translation - even though it omits the connotation of choice. Could it simply be 'actions resulting from ignorance?'

You are bouncing too far ahead, from ignorance to kamma. Kamma does not occur until volition, which starts at nama-rupa and then starts again at attachment.

The word "anusaya" means "underlying tendencies" and is often mentioned after contact, such as in MN 148. My point is the use of the word "anusaya" does not indicate any of the specific 12 conditions.

While "anusaya" is part of ignorance; the word "anusaya" is used in different places in the teachings.

  Third, is it proper to think of the labored breathing that comes from the arising of disturbing emotions as Saṅkhāra? It does seem to me to be non-volitional... Is this right?

Correct. This is the correct view of kaya-sankhara, as confirmed by meditation.

  Fourth, is it an accumulated tendency?

No. The underlying tendencies are part of ignorance (AN 7.11). They "asava" or "flow out" at ignorance (MN 9). They cause the breathing (kaya sankhara) to become laboured and also can trigger discursive thoughts & memories (vaci & citta sankhara).

  Perhaps some Saṅkhāra are accumulated habits

No. Please do not use Mahayana to interpret Pali. Nagarjuna was wrong about sankhara, the same as most Theravada commentators are wrong.

"Accumulated tendencies", which is an energetic drive, form part of ignorance. The "sankhara" they trigger may be classed as "habitual thoughts" however the underlying drive or tendency is part of ignorance.

In meditation, when you crush a discursive thought, the pulsating energy can still remain.

The discursive thought is "sankhara". The pulsating underlying energy is part of "ignorance", as clearly described in MN 9. Read MN 9, the very end of the sutta.

  that may involve some measure of choice

No. There is no choice at sankhara. Sankhara is the opposite. It is non-choice. The choice occurs at nama-rupa, when nama-rupa feels, perceives & has contact with the sankhara. Refer to MN 19, which clearly describes how Buddha made a choice to end the discursive thoughts.

  and some are simply non-volitional

Sankhara are non-volitional.

  and have nothing to do with 'accumulation' per se?

Not all underlying tendencies are "accumulated" from the past. Some underlying tendencies are in-born (refer to MN 64, beginning of sutta).

  The labored breathing or change in breathing that comes involuntarily from the arising of disturbing emotions...

Yes!

  the fact of it itself does not seem to me to be accumulated?

The ignorant emotion may be accumulated and "stored". But the sankhara is not accumulated. Each sankhara is a new sankhara.

  Perhaps the 'accumulation' refers to some aspect of it -

Pali does not use the term "accumulated". Forget this term.

  Fifth, it's been suggested that when one attains a certain proficiency in meditation the true definition of Saṅkhāra can be seen

Indeed.

  but what level of proficiency is necessary to reveal the truth and in what form of meditation?

Clear mind established in breathing.

Clear mind must be able to see the arise of discursive thoughts out of relative empty or thoughtless mind.

  Visualizing the experiment... I imagine one must be able to calm the mind to a sufficient degree that one can witness the waves generated when a disturbing emotion arises

Yes!

  in much the same way we are easily be able to notice the waves generated when a rock hits a still pond.

Yes!

  The waves would be the Saṅkhāra (some action of breath or speech or mind?)

Waves are formed by energy. The energy is from ignorance. The waves are sankhara.

Its not "action". Its "motion" of breath, thought or feeling/perception.

  and the question would be whether there was choice involved

There is no choice at this level. You should already understand when distracting thoughts arise in meditation (when you want to concentrate) they are not a "choice".

  or if any aspect of the wave was a characteristic reinforced through accumulation?

No. They are not reinforced at "sankhara".

They are reinforced at nama-rupa, when nama "chooses" to give "attention" to those sankhara. Remember, "nama" is "feeling, perception, intention/choice, contact & attention".

Again, read MN 19, the part where the Buddha mentions "inclination of mind". The word "inclination" is "namati", the verb of "nama".

The ignorant sankhara is either reinforced at nama-rupa, by giving attention to the ignorant sankhara; or, otherwise, the ignorant sankhara is cut & stopped at nama-rupa.

  Help or ideas appreciated!

Study very carefully or meditatively page 3 to 6 of this link: Shape of Suffering by Bhikkhu Thanissaro.

Or read my blog: Dependent origination: Namarupa and here: Dependent origination: Sankhara


Did the Buddha say anything about attachment to meditation?

One of the branch Bodhisattva vows is this :

 Regarding the taste of bliss from gaining mental stability as its main advantage

  Normally, we tie up a great deal of our energies in nervousness,
  worry, indecision, thoughts of longing or resentment, and so on, or
  weigh them down with dullness and sleepiness. As we concentrate and
  absorb our minds ever deeper, we release ever greater amounts of this
  energy. We experience this as a feeling of physical and mental bliss.
  The stronger that bliss, the further it draws us into absorption. For
  this reason, in anuttarayoga tantra, we generate and use even more
  intense blissful states of mind than those gained merely from perfect
  concentration, in order to reach subtlest clear light mental activity
  and absorb it in the understanding of voidness. If we become attached
  to the taste of bliss we gain at any stage of developing mental
  stability, whether or not in conjunction with tantra practice, and we
  regard enjoying the pleasure we gain from that bliss as the main goal
  of our practice, we seriously hinder our development of far-reaching
  stability of mind.

While this was not exactly your problem the two are similar.

Another advice I've received from a past teacher is to rotate my meditation types. Do each for about a month, and then rotate to the next one.
Sometimes practice goes well, sometimes it does not.
When it does not, watch your mind even in its reaction to the practice.

Do not cling to any expected result, just accept what is...
Even though it is not a buddhist text I'll quote the Bhagavad Gita here as it is relavent.

  It is not those who lack energy or refrain from action, but those who work without expectation of reward who attain the goal of meditation.

I unfortunately do not have any direct quotes from the Buddha in my mind on this subject.


Is the Buddhist path one of 'selfless offering' or 'inner kindness'?

The two contradict only to a "confused" (=normal) mind - in which "self" and "others" are two separate things. To the enlightened mind, what's good for one is good for the other, because they dependently-co-emerge.

Even in a regular worldly sense, if you think about it, it's impossible to 100% neglect one and only care about the other. If you attempted to completely stop taking care of yourself and only help others, you'd die - and how do you help then? If you attempted to only take care of yourself at the expense of the others you'd soon run into problems with society and the law, and with the nature at the bigger scale.

Sedaka Sutta SN 47.19:

  Looking after oneself, one looks after others.
  Looking after others, one looks after oneself.

  And how does one look after others by looking after oneself?
  By practicing, by developing, by doing a lot.
  And how does one look after oneself by looking after others?
  By patience, by non-harming, by loving kindness, by caring.
  (Thus) looking after oneself, one looks after others;
  and looking after others, one looks after oneself.


Are we born on this Earth because of our personal kamma?

In case you're interested the way I see it is that something is born -- something physical, biological -- e.g. starting at conception with sperm and ovum etc.

That causes a blastocyst and so on -- which I doubt is a "sentient" being yet, though what do I know?

After (physical) birth the infant develops (psychologically), maybe acquires a sense of "Mum" and "Me" and "Dad" and "Food" and "Cold" and "wet" and so on and so on.

I suspect that ability to distinguish "self" results of acting semi-autonomously (e.g. "if 'I' start to cry, then Mum arrives") -- eventually the whole DO cycle, e.g. "I've learned I prefer the feelings associated with Mum being here, maybe feelings of needs (and eventually "cravings") satisfied, therefore I want Mum to arrive, therefore I intend to cry".

People (on this site) interpret "birth" and bhava and so in different ways, but I think that this (above) is at least one or two of those ways (i.e. physical birth plus the arising of a self-view or conceit, plus kamma as an intentional action, resulting from previously acquired/stored/interpreted/associative experience).

This is further complicated by two factors:

This answer associates a self (i.e. "I" or "we") e.g. with physical form, a body (which anatta may suggest is a wrong view and/or well worth unlearning)
There's more to a person (and a person receives more from their parents) than just DNA -- also food, a formal education, all informal experiences -- and not only from "parents" but from teachers, friends, the world -- and from "themselves" i.e. people are shaped by "their own intentions/actions"

Why were we physically born?

That's biology, isn't it? So e.g. "ask your Mum and Dad" about that?

Or do you mean, "why do 'we' associate 'me' with 'this body' or 'our body'"? In which case, I don't know, I think there was a metaphor in a sutta of "a dog, tied to a stake"...

Was it our personal kamma? Did we personally choose this?

I think it's better not to blame other people -- e.g. "you made me like this, you made me do this, it's your fault that I exist" and so on.

Does kamma create the self (person)? Or does self (the person) create kamma?

So far as I know, the text says that "people inherit their own kamma".

Also I think the Dependent Origination is taught as a (repeating) cycle, a.k.a. "the wheel of life".

Did the Buddha teach it cannot be determined whether the chicken comes before the egg or the egg comes before the chicken?

It's "a beginning is not evident", isn't it?

Is this why many Buddhists are vegetarians?

Well ... indirectly? Perhaps?

There are personal reasons, but I don't know that I can attribute those (project them onto) "many Buddhists".

That kind of doctrine (vegetarian) is more a feature of some schools than others.

I think the Buddha in the suttas says more about e.g. "gratitude and parents" than about "chickens and eggs" (though "not killing" and "metta" and so on is also, I think, clearly mentioned).


Who was ignorant about the Truth in the beginning?

"Who is ignorant about the 4 noble Truths in the beginning of
  dependent origin co-arising when there was no self or consciousness?"

You were ignorant.

Being ignorant, you created self.

Being ignorant, you created consciousness.

  "How can ignorance exist without consciousness ?"

It cannot.

Where there is ignorance, there is consciousness.

Where there is wisdom, there is no consciousness.

It's because you don't know what is consciousness, that you are bewildered by my answer.

And what is consciousness?

It's a fabrication. It's made up. It's fabricated with mental and physical activities. That is consciousness.

It is you fabricating this consciousness.

Now ask yourself, who is that "you" that I'm referring to in my answer?

No matter where you'd look, you would not find this "you".

So, who is ignorant if there is no "you" that can be found?

You is ignorant.

It's because you don't know who you are, that you are bewildered by my answer.

Find out who you are. Meditate. You will not find this "you". It's when not being able to find this "you", that you are seeing who you are. Once you see, examine how it works and truth will be realized: from ignorance arises fabrications, from fabrications consciousness, from consciousness birth, etc.


How can one overcome agitation developed by not sitting regularly?

The effects of meditation are similar to the effects of brushing your teeth: If you don't brush your teeth for one day nothing will happen but if you do for one week... you will suffer the consequences in the dentist, so what I'm saying is that what you lose for not meditating will have a price in the future specially when you face a bad situation, stress and aversion will come stronger, you are losing a precious opportunity of improving awareness and becoming a better and stronger human being.

Make it a priority, meditate for 10 minutes if you don't have much time, but do not let lazyness wins this battle, do it for yourself and your own well being!


What is the meaning of “knowledge and vision” in the context of the heartwood sutta?

Heartwood Sutta is one of the many suttas that paint the overall Path in broad strokes. We use these suttas to understand the elements of the Path from their relations to each other.
In this case the point of the sutta is to drive home the last step of the Path, cetto-vimukti, i.e. "liberation of mind" (or heart) as the only reliable differentiator between the Knowledge-and-Vision and all kinds of lesser knowledges, as superior to even this Knowledge-and-Vision, and as the only true Nirvana. The knowledge-and-vision (also described as "wisdom" in oher suttas) plays the role of the instrument or the gateway to Liberation.
Before I answer your question about the nature of Knowledge-and-vision I'd like you to first understand what Liberation actually refers to. This topic is not studied deeply in Theravada but is very well covered in Mahayana, especially in the live teacher-to-student traditions of Zen and Vajrayana. Liberation is a big topic and I don't have room here to describe it in detail, but to boil it down to its essence it is when, having realized how things work, you are no longer bothered by anything. You have no fear, no hope, no hindrance in the mind. You don't ascribe intrinsic value to anything. And now that you see that nothing is more valuable than anything else, nothing bothers you. Subjectively it feels as if you are finally free to just be spontaneous and true to yourself. (But remember: at this point you're quite clear on how things work, so you are free but not stupid.) You no longer define yourself, you have no shape, and you are not anchored in any single mental framework. You are undefined and spontaneous. You are free to do anything you decide, or not do anything at all.
1: What precisely is meant by “knowledge and vision” in this context?
Now, knowledge-and-vision (jnana-dassana) is exactly that understanding of how things work that, both, gives you assurance that nothing is intrinsically more important than anything else, and at the same time gives you clear insight into how certain actions lead to certain results. Once again, this knowledge-and-vision is quite deep and has multiple facets that all come together as one thing only when you truly get it. Until then you have to necessarily approach it from multiple sides as if it were multiple things. One of such aspects is Emptiness. Emptiness is an umbrella term that stands for the huge body of realizations and implications that come from the basic insight that "everything is defined relatively to something else". Another aspect of knowledge-and-vision is the Three Marks of Existence, or the nature of dharma-flow. When you truly understand TMoE you understand Emptiness and vice-versa. Another aspect of knowledge-and-vision is insight into how samsara comes about, that is how the developing mind assembles its superficial impressions into a full-blown subjective reality. This is usually explained as Dependent Origination but there's more to it than the standard formula. Another aspect of knowledge-and-vision is direct insight into the mechanism of semiosis that powers your own mindstream. This insight is obtained from the practice of Four Formless Jhanas and is also connected with Emptiness. Finally, the practice of Four (Rupa) Jhanas gives the insight into Four Noble Truths: Dukkha, Craving, Cessation of Craving, and Suchness. I can't emphasize enough that all of these only seem to be distinct ideas, but when you really get them they are aspects of the whole that I like to label "how things work".
Now, to answer your other questions:
2: Why is concentration a prerequisite for “knowledge and vision”?
It's not as much "dumb" concentration (in and of itself) as it is being able to focus on these topics and spend some quality time with them, to fully understand their implications. Well, I have to correct myself: when it comes to jhana practice, concentration is quite literally concentration on your own mind. Again, it's not just mechanical "dumb" concentration, it is concentration governed by a very specific goal: reaching the ultimate "sign" (the end of semiosis) in case of formless jhana, and reaching the ultimate "suchness" (the end of dukkha) in case of rupa-jhanas.
Both types of concentration are needed so you can exhaustively understand and truly get to the bottom of things.
3: Why is “knowledge and vision” a prerequisite for perpetual liberation?
As I explained above, cetto-vimukti is liberation of heart (or mind) through wisdom. Until you clearly see that nothing is more important than anything else, and until you know for sure why that is the case, it's really quite impossible to be free. Hence wisdom being the prerequisite for liberation.
My best guess is that ... This is a complete guess on my part. Am I close?
No, not at all. Yours is a typical misunderstanding of the final stages of the Path. The liberation is not attained through watertight control of the mind. It's not a sterile state. It's a state of having transcended the boundaries of all those frameworks that kept you captive.


Right time, Right time! But what is the right time to speak?

In the sutta (MN 28), the phrase "right time" is in the translation of kālaññū which is defined in dictionaries here ("one who knows the proper time"), and here.

  Kālaññū knowing the proper time for ... (c. Dat. or Loc.) Sn. 325; described at A. IV, 113 sq.; as one of the five qualities of a rājā cakkavattī (viz. atthaññū, dhamma°, matta°, k°, parisa°) A. III, 148; one of the seven qual. of a sappurisa, a good man (=prec. +atta°, puggala°) D. III, 252, 283; as quality of the Tathāgata D. III, 134=Nd2 276; Pug. 50.

The most complete explanation of kālaññū that I found in the suttas is in Dhammaññūsutta (AN 7.68).

The definition in that context is:

  And how are they one who knows the right time? It’s when a mendicant knows the right time: ‘This is the time for recitation; this is the time for questioning; this is the time for meditation; this is the time for retreat.’

In that sutta it's one of seven qualities:

  A mendicant with seven qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What seven? It’s when a mendicant knows the teachings, knows the meaning, has self-knowledge, knows moderation, knows the right time, knows assemblies, and knows people high and low.

Of these seven, the quality with the longest description is the last (I abbreviate slightly in the quote below):

  And how are they one who knows people high and low? It’s when a mendicant understands people in terms of pairs. Two people:

  one likes to see the noble ones, one does not.
  one likes to hear the true teaching, one does not
  one lends an ear to the teaching, one does not
  one remembers the teaching they’ve heard, one does not
  one reflects on the meaning of the teachings they have remembered, one does not
  one understands the meaning and the teaching and practices accordingly, one understands the meaning and the teaching but does not practice accordingly
  one practices to benefit themselves but not others, and one practices to benefit both themselves and others

  That’s how a mendicant understands people in terms of pairs.

The definition of "one who knows assemblies" might be relevant too:

  And how are they one who knows assemblies? It’s when a mendicant knows assemblies: ‘This is an assembly of aristocrats, of brahmins, of householders, or of ascetics. This one should be approached in this way. This is how to stand, to act, to sit, to speak, or to stay silent when there.’ If a mendicant did not know assemblies, they would not be called ‘one who knows assemblies’. But because they do know assemblies, they are called ‘one who knows assemblies’. Such is the one who knows the teachings, the one who knows the meaning, the one who has self-knowledge, the one who knows moderation, the one who knows the right time, and the one who knows assemblies.

There's a discussion on SuttaCentral at the moment, ‘Qualifications’ neccesary to teach Dhamma? There someone said that the situation e.g. relationship with a teacher is different within the Sangha: I recommend this answer (which I won't quote here) and the answer immediately following that.


Why didn't some of the previous Buddhas preach the code of discipline?

The Vinaya pitaka is preached only if the life span is less than 50,000 years. When the life span is higher, the human world is said to be similar to heavens. The Buddhas usually introduce Vinaya rules when someone commits a misdemeanor. But the people are very virtuous during these times. So the need to introduce new rules does not arise.

Ironically, the Dhamma lasts longer when there's no Vinaya pitaka, due to the much longer life span.

Additional info: https://www.youtube.com/watch?v=x_CWFS-rca8


When to let things let go and when to fight for them?

I think the best message on this topic is the Akkosa Sutta: Insult (SN 7.2) -- about insult and anger:

The first message is that, in order to not accept an insult, don't (violently) reject it, just don't participate in it

And secondly,

  You make things worse
  when you flare up
  at someone who's angry.
  Whoever doesn't flare up
  at someone who's angry
      wins a battle
      hard to win.

For what it's worth I think that my "martial arts" teacher taught just about exactly that same message -- about anger, fighting, and so on.


How does Buddhism perceive swearing or vulgarities?

If you speak words which are (at the foundations) offensive to others, you are not practicing Right Speech very well. However, should you be around friends or alone, the words are just words.

  "One should speak only that word by which one would not torment
  oneself nor harm others. That word is indeed well spoken.

  "One should speak only pleasant words, words which are acceptable (to
  others). What one speaks without bringing evils to others is
  pleasant."

— Thag 21

Here's a whole page about 'Right Speech' on Access to Insight.


How can one relate Buddhism epistemology of Thought and Attention to its Western counterpart?

I. "I think therefore I am". In Buddhist and Hindu Meditation, thought is simply one more aspect of samsara. Thought is ultimately realized to be a hindrance. The goal is to "go" beyond thought and beyond no thought to one's "natural self" (Hinduism) or "dharmakaya" (Buddhism). One realizes the ultimate truth. (I.e., thinking is part of awareness. In meditation, moving past awareness into realizing one's natural self, or dharmakaya, is possible.) (There is something past or beyond "thought and no thought". There are (seem to be) many alive today in that state of Liberation. )

So, your statement, " I am simply the result of that thought", does make sense. No thought, no "I", but something is still there. Meditation helps you learn what that is/you are.

II. Different strokes, etc. This question actually divides certain Tibetan Schools of Buddhism. Well, seems to. It's more like there seem to be many Buddhist Traditions, and "schools" within those traditions. If everyone thought the same way, only one tradition, indeed only one religion would be needed. My experience has shown me that I am the type that prefers to investigate the subject, "me", as I seem to have more success in that type of meditation. (And don't get me started on Carlos Castenada. I was so disappointed that his books turned out to be fiction. Never read another word after that revelation. Was a fun read up to then, though.)


Is there any place for Omens in Buddhism?

Omen reading, astrology, palmistry and other such things are considered "animal arts" and wrong livelihood for monks in DN 2 quoted below. In general, even for laypersons, this would be considered "animal arts", and therefore unskillful or unwholesome.

"Whereas some contemplatives & brahmans, living off food given in
faith, maintain themselves by wrong livelihood, by such "animal" arts
as: reading marks on the limbs [e.g., palmistry]; reading omens and
signs; interpreting celestial events [falling stars, comets];
interpreting dreams; reading features of the body [e.g., phrenology];
reading marks on cloth gnawed by mice; offering fire oblations,
oblations from a ladle, oblations of husks, rice powder, rice grains,
ghee, and oil; offering oblations from the mouth; offering
blood-sacrifices; making predictions based on the fingertips;
geomancy; making predictions for state officials; laying demons in a
cemetery; placing spells on spirits; earth-skills [divining water and
gems?]; snake-skills, poison-skills, scorpion-skills, rat-skills,
bird-skills, crow-skills; predicting life spans; giving protective
charms; casting horoscopes — he abstains from wrong livelihood, from
"animal" arts such as these.
"Whereas some contemplatives & brahmans, living off food given in
faith, maintain themselves by wrong livelihood, by such "animal" arts
as: determining lucky and unlucky gems, staffs, garments, swords,
arrows, bows, and other weapons; women, men, boys, girls, male slaves,
female slaves; elephants, horses, buffaloes, bulls, cows, goats, rams,
fowl, quails, lizards, rabbits, tortoises, and other animals — he
abstains from wrong livelihood, from "animal" arts such as these.
"Whereas some contemplatives & brahmans, living off food given in
faith, maintain themselves by wrong livelihood, by such "animal" arts
as [forecasting]: the rulers will march forth; the rulers will not
march forth; our rulers will attack, and their rulers will retreat;
their rulers will attack, and our rulers will retreat; there will be
triumph for our rulers and defeat for their rulers; there will be
triumph for their rulers and defeat for our rulers; thus there will be
triumph this one, defeat for that one — he abstains from wrong
livelihood, from "animal" arts such as these.
"Whereas some contemplatives & brahmans, living off food given in
faith, maintain themselves by wrong livelihood, by such "animal" arts
as [forecasting]: there will be a lunar eclipse; there will be a solar
eclipse; there will be an occultation of [a conjunction of the moon or
a planet with] an asterism; the sun and moon will be favorable; the
sun and moon will be unfavorable; the asterisms will be favorable; the
asterisms will be unfavorable; there will be a meteor shower; there
will be a flickering light on the horizon [an aurora?]; there will be
an earthquake; there will be thunder coming from dry clouds; there
will be a rising, a setting, a darkening, a brightening of the sun,
moon, and asterisms; such will be the result of the lunar eclipse ...
the rising, setting, darkening, brightening of the sun, moon, and
asterisms — he abstains from wrong livelihood, from "animal" arts such
as these.
"Whereas some contemplatives & brahmans, living off food given in
faith, maintain themselves by wrong livelihood, by such "animal" arts
as [forecasting]: there will be abundant rain; there will be a
drought; there will be plenty; there will be famine; there will be
rest and security; there will be danger; there will be disease; there
will be freedom from disease; or they earn their living by accounting,
counting, calculation, composing poetry, or teaching hedonistic arts
and doctrines [lokāyata] — he abstains from wrong livelihood, from
"animal" arts such as these.
"Whereas some contemplatives & brahmans, living off food given in
faith, maintain themselves by wrong livelihood, by such "animal" arts
as: calculating auspicious dates for marriages — both those in which
the bride is brought home and those in which she is sent out;
calculating auspicious dates for betrothals and divorces; for
collecting debts or making investments and loans; reciting charms to
make people attractive or unattractive; curing women who have
undergone miscarriages or abortions; reciting spells to bind a man's
tongue, to paralyze his jaws, to make him lose control over his hands,
or to bring on deafness; getting oracular answers to questions
addressed to a spirit in a mirror, in a young girl, or to a spirit
medium; worshipping the sun, worshipping the Great Brahmā, bringing
forth flames from the mouth, invoking the goddess of luck — he
abstains from wrong livelihood, from "animal" arts such as these.
"Whereas some contemplatives & brahmans, living off food given in
faith, maintain themselves by wrong livelihood, by such "animal" arts
as: promising gifts to deities in return for favors; fulfilling such
promises; demonology; reciting spells in earth houses [see earth
skills, above]; inducing virility and impotence; preparing sites for
construction; consecrating sites for construction; giving ceremonial
mouthwashes and ceremonial baths; offering sacrificial fires;
administering emetics, purges, purges from above, purges from below,
head-purges; ear-oil, eye-drops, treatments through the nose,
ointments, and counter-ointments; practicing eye-surgery [or:
extractive surgery], general surgery, pediatrics; administering
root-medicines and binding medicinal herbs — he abstains from wrong
livelihood, from "animal" arts such as these. This, too, is part of
his virtue."


What is the difference between moha (delusion) and avijja (ignorance)?

I think it requires a lot of research or another's excellent research to answer this question.

Often ignorance & delusion are used as synonyms, for example, as follows:

  Bhikkhus, I do not perceive any single hindrance other than the hindrance of ignorance by which humankind is so obstructed and for so
  long a time runs on and wanders in saṃsāra. It is indeed through the
  hindrance of ignorance that humankind is obstructed and for a long
  time runs on and wanders in saṃsāra.

  No other single thing exists Like the hindrance of delusion, Which so obstructs humankind And makes it wander on forever.

  Those who have abandoned delusion, Cleaving through this mass of darkness, No longer roam and wander on; In them the cause is found no
  more.

  Iti 14

  Bhikkhus, any bhikkhu or bhikkhunī in whom attachment is not abandoned, hate is not abandoned, and delusion is not abandoned, is
  said to be one who has not crossed the ocean. One who has destroyed
  attachment Along with hate and ignorance Has crossed this ocean With
  its sharks and demons, Its fearful waves so hard to cross.

  Iti 3.69

However, I imagine 'ignorance' ('avijja') literally means an underlying 'lack of knowledge' or 'blindess'; where as 'moha' ('delusion') literally refers to the defiled overt manifestations of that lack of knowledge, such as 'self-view', 'selfishness', 'ingratitude'; 'fear', 'doubt', etc.

  Humankind is possessed by delusion, Bound by delusion and delighted with being

  Iti 1.11 Mohapariññā Sutta

  Delusion is that one thing, bhikkhus. Abandon that and I guarantee you non-returning. Beings confused by delusion Go to rebirth in a bad
  bourn. But having rightly understood delusion, Those with insight
  abandon it. By abandoning it they never come Back to this world
  again.

  Iti 1.3 Moha Sutta

From the viewpoint of Dependent Origination, 'delusion' would be a type of craving (8th condition) leading to attachment (9th condition) that propels wrong action; for example:

  It’s not because of deeds born of greed, hate and delusion that gods, humans, or those in any other good places are found. Rather, it’s
  because of deeds born of greed, hate and delusion that hell, the
  animal realm, the ghost realm, or any other bad places are found...
  These are three sources that give rise to deeds.

  AN 6.39

  Killing living beings is unwholesome; taking what is not given is unwholesome; misconduct in sensual pleasures is unwholesome; false
  speech is unwholesome; malicious speech is unwholesome; harsh speech
  is unwholesome; gossip is unwholesome; covetousness is unwholesome;
  ill will is unwholesome; wrong view is unwholesome. This is called the
  unwholesome.

  And what is the root of the unwholesome? Greed is a root of the unwholesome; hate is a root of the unwholesome; delusion is a root of
  the unwholesome. This is called the root of the unwholesome.

  MN 9

  A deluded person, his mind bound up, overcome with delusion, engages in bodily misconduct, in verbal misconduct, in mental misconduct. But
  having abandoned delusion, he doesn’t engage in bodily misconduct, in
  verbal misconduct, or in mental misconduct.

  AN 3.71

Therefore, it appears 'delusion' (such as 'selfishness') is a form of craving & attachment that manifests abruptly and overtly & then calms down; where as 'ignorance' (lack of knowledge) is a more permanent underlying tendency (anusaya) in the unenlightened mind.

  Friends, passion carries little blame and is slow to fade. Aversion carries great blame and is quick to fade. Delusion carries great blame
  and is slow to fade.

  [Then if they ask,] ‘But what, friends, is the reason, what the cause, why unarisen passion arises, or arisen passion tends to growth
  & abundance?’ ‘The theme of the attractive,’ it should be said. ‘For
  one who attends inappropriately to the theme of the attractive,
  unarisen passion arises and arisen passion tends to growth &
  abundance…’

  [Then if they ask,] ‘But what, friends, is the reason, what the cause, why unarisen aversion arises, or arisen aversion tends to
  growth & abundance?’ ‘The theme of irritation,’ it should be said.
  ‘For one who attends inappropriately to the theme of irritation,
  unarisen aversion arises and arisen aversion tends to growth &
  abundance…’

  [Then if they ask,] ‘But what, friends, is the reason, what the cause, why unarisen delusion arises, or arisen delusion tends to
  growth & abundance?’ ‘Inappropriate attention,’ it should be said.
  ‘For one who attends inappropriately, unarisen delusion arises and
  arisen delusion tends to growth & abundance…’

  AN 3.68

In summary, there are differing degrees of defilements on the Dhamma, namely:

Anusaya - underlying tendencies
Asava - outflows; fermentations; cankers; eruptions
Nivarana - internal hindrances
Tanha & upakkilesa - external orientated craving & defilements that directly cause action

Ignorance predominates on the subtle degree of 'anusaya' where as 'delusion' predominates at the coarser degree of strong external defilements.


Symbolic meanings in Dogen's Fugen zazengi

The tiger is in his home in the mountains (in the Eastern imagination), dropping off body and mind you return to the natural state.


Attachment Towards Environments and Objects

Attachment is attachment and we become attached to attachment. Generating a desire and fulfilling it is a wonderful pleasure. You must have noticed that people usually prefer to transfer their attachments rather than lessen them. It's much easier.

It seems an important issue. Transferring attachments is a great way of avoiding doing without them, and I should know, but also a way of overcoming those that are unwanted and steering our attachment towards objects and activities that might be better for us.

Your point about the transferring of attachment to the object of pleasure seems right to me, and again it seems an important issue.


Reality, Experience and Information. How are these three terms related to each other?

This is a beautiful question, because it's not only about the spiritual aspect of life, but about living a spiritual life -- where your practice and your daily life are not separate.

There is that beautiful adage, "the finger that points to the moon is not the moon," which seems specially relevant to your query.

Our minds can be harnessed like a magnifying glass into understanding phenomena.  Since all phenomena share certain characteristics, by deeply understanding a fragment we can understand the whole.

The key is knowing where to look, what to focus on.  This is why oral teachings and scriptural knowledge are so important, especially in any serious practice of the Buddha's teachings.  We get our bearings, a basic "map with landmarks" that we can use to find our way around.

Language can be viewed a few ways; mainly as an expression of life, and also as a tool which we can use to help one another.

Ultimately, as you say, it is like a reflection.  The "mirror of mind" can become apparent with steady practice and rigorous reflection.  A good analogy to the words or language, the oral instructions that make this understanding possible might be: a key, or fine tuning, or two magnetized ends finally coalescing.

The words and teachings help unlock truth, which can be understood, and whereafter -- as you have said -- the words themselves seem hollow or insignificant in comparison to the actual experience of understanding.

That said, we must always be thankful for our stepping stones.  You can climb up a ladder and see the view from the mountain top, which doesn't render the ladder useless, but if your truth was "ladder ladder ladder" and now it's "whoa! check out the view!" there can be a sense of disparity.

The truth is, all the teachings are skillful means for realizing the ultimate nature of reality -- actualizing an understanding that is beyond description.  Buddha called it the deathless, among other descriptions, and although study and understanding of the words is very important, the actual experience is the intention.

Back to your question, ultimately the three Reality, Experience, and Information are inseparable.  It may appear that the cliff and the sky are separate, but there is no gap in their continuity.


Where is the consciousness located? Cosmic Consciousness?

It is never a good idea to mix the speculations of the modern rationalists with buddhism. In buddhism, the location of consciousness is irrelevant. The thing to know about consciousness is this:

  "He discerns consciousness, the origination of consciousness, the
  cessation of consciousness, the path of practice leading to the
  cessation of consciousness. He discerns the allure of consciousness,
  the drawback of consciousness, and the escape from consciousness.

  "And what is consciousness? These six classes of consciousness:
  eye-consciousness, ear-consciousness, nose-consciousness,
  tongue-consciousness, body-consciousness, intellect-consciousness.
  This is called consciousness. From the origination of name-&-form
  comes the origination of consciousness. From the cessation of
  name-&-form comes the cessation of consciousness. And just this noble
  eightfold path is the path of practice leading to the cessation of
  consciousness, i.e., right view, right resolve, right speech, right
  action, right livelihood, right effort, right mindfulness, right
  concentration. The fact that pleasure & happiness arises in dependence
  on consciousness: that is the allure of consciousness. The fact that
  consciousness is inconstant, stressful, subject to change: that is the
  drawback of consciousness. The subduing of desire & passion for
  consciousness, the abandoning of desire & passion for consciousness:
  that is the escape from consciousness.

  "For any brahmans or contemplatives who by directly knowing
  consciousness in this way, directly knowing the origination of
  consciousness in this way, directly knowing the cessation of
  consciousness in this way, directly knowing the path of practice
  leading to the cessation of consciousness in this way, directly
  knowing the allure of consciousness in this way, directly knowing the
  drawback of consciousness in this way, directly knowing the escape
  from consciousness in this way, are practicing for disenchantment —
  dispassion — cessation with regard to consciousness, they are
  practicing rightly. Those who are practicing rightly are firmly based
  in this doctrine & discipline. And any brahmans or contemplatives who
  by directly knowing consciousness in this way, directly knowing the
  origination of consciousness in this way, directly knowing the
  cessation of consciousness in this way, directly knowing the path of
  practice leading to the cessation of consciousness in this way,
  directly knowing the allure of consciousness in this way, directly
  knowing the drawback of consciousness in this way, directly knowing
  the escape from consciousness in this way, are — from disenchantment,
  dispassion, cessation, lack of clinging/sustenance with regard to
  consciousness — released, they are well-released. Those who are
  well-released are fully accomplished. And with those who are fully
  accomplished, there is no cycle for the sake of describing them.

https://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.057.than.html


Does hand gesture have an impact on meditation or attainment of Nirvana?

Yes and no.

Certain hand gestures cause better energy flow through your body and vibrations. These vibration can be some times an aid in dissolving pain and also fabrication.

If you get attached to the vibrations and gestures this will do more harm than good in your progress.

So my advice is do not bother too much about these as their contribution to your final goal is marginal or non existent through it might give a mild boost to better practice in certain situation is making you conferable to be seated for a long time by creating Piti which is one of the enlightenment factors but keeping in mind you cannot bake a cake with one ingredient and attachment to the feeling or creating view and perception around the gestures will hold you back


What are the differences between faith and fides?

There was a discussion of "faith" in Buddhism in these topics.

My summary of this answer is that "faith" in early Buddhism is similar to the faith you have in a doctor: you take medicine because you believe it will work, because you hear it will work, because the doctor recommends it.

The fides you mention isn't a Buddhist term, is it, nor a translation of the Buddhist term? I think that the Latin word fides implies the kind of faith you find in faithfulness: if you're a "faithful husband" or wife, for example, then I think that means you make yourself reliable, predictable, trustworthy, constant ... keeping promises ... you see that in the English word "fidelity".


It depends on the school and/or the tradition a Buddhist chooses to follow. Just so you are aware, Pureland is really only a "school" in Japan. Everywhere else in Mahayana, a kind of Pureland practice is usually taken for granted, or at least not treated as its own separate practice, like in Chinese Ch'an, for instance.

The majority of the Buddhists who aspire to be reborn in any Pureland (there is more than one) usually believe it to be a literal place you go after you die if you aspire to be reborn there. Others use thoughts of Pureland as grounds for meditation and/or prayer. Others take it upon themselves in their Bodhisattva practice to make this realm a pureland. None of these are mutually exclusive either--all three practices can be undertaken by any given person.


If you are not married, the Buddha said to look at opposite sex friends like brother & sister:

  'Come now, monks: with regard to women who are old enough to be your
  mother, establish the attitude you would have toward your mother. With
  regard to women who are old enough to be your sister, establish the
  attitude you'd have toward a sister. With regard to women who are
  young enough to be your daughter, establish the attitude you'd have
  toward a daughter.'

  SN 35.127

If a person wishes to get married, the Buddha taught a suitable partner has the same life goals & attitudes; particularly living according the five precepts:

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

  AN 4.55

  Householders, there are these four ways of living together. What four? A male wretch lives together with a female wretch; a male wretch lives together with a female goddess; a male god lives together with a female wretch; a male god lives together with a female goddess.

  AN 4.53

  When both husband and wife are endowed with faith, charitable and self-controlled, living their lives righteously, addressing each other
  with pleasant words, Then many benefits accrue to them and they dwell
  at ease.

  AN 4.53 & AN 4.55

If one or both people had many sexual partners before they get married and do not respect the precept of sexual fidelity then, as the Buddha taught above in AN 4.53 & AN 4.55, their marriage will most likely (but not always) have problems. The Buddha particularly emphasised sexual misconduct should be avoided by and towards women, as follows:

  242. Unchastity is the taint in a woman.

  242. In a woman, misconduct is an impurity.

  Dhammapada


This question was also asked 2500 years ago:
Brahmana Sutta: To Unnabha the Brahman http://www.accesstoinsight.org/tipitaka/sn/sn51/sn51.015.than.html

"Master Ananda, what is the aim of this holy life lived under Gotama the contemplative?"
"Brahman, the holy life is lived under the Blessed One with the aim of abandoning desire."
"Is there a path, is there a practice, for the abandoning of that desire?"
"Yes, there is a path, there is a practice, for the abandoning of that desire."
"What is the path, the practice, for the abandoning of that desire?"
"Brahman, there is the case where a monk develops the base of power endowed with concentration founded on desire & the fabrications of exertion. He develops the base of power endowed with concentration founded on persistence... concentration founded on intent... concentration founded on discrimination & the fabrications of exertion. This, Brahman, is the path, this is the practice for the abandoning of that desire."
"If that's so, Master Ananda, then it's an endless path, and not one with an end, for it's impossible that one could abandon desire by means of desire."
"In that case, brahman, let me question you on this matter. Answer as you see fit. What do you think: Didn't you first have desire, thinking, 'I'll go to the park,' and then when you reached the park, wasn't that particular desire allayed?"
"Yes, sir."
"Didn't you first have persistence, thinking, 'I'll go to the park,' and then when you reached the park, wasn't that particular persistence allayed?"
"Yes, sir."
"Didn't you first have the intent, thinking, 'I'll go to the park,' and then when you reached the park, wasn't that particular intent allayed?"
"Yes, sir."
"Didn't you first have [an act of] discrimination, thinking, 'I'll go to the park,' and then when you reached the park, wasn't that particular act of discrimination allayed?"
"Yes, sir."
"So it is with an arahant whose mental effluents are ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who is released through right gnosis. Whatever desire he first had for the attainment of arahantship, on attaining arahantship that particular desire is allayed. Whatever persistence he first had for the attainment of arahantship, on attaining arahantship that particular persistence is allayed. Whatever intent he first had for the attainment of arahantship, on attaining arahantship that particular intent is allayed. Whatever discrimination he first had for the attainment of arahantship, on attaining arahantship that particular discrimination is allayed. So what do you think, brahman? Is this an endless path, or one with an end?"
"You're right, Master Ananda. This is a path with an end, and not an endless one. Magnificent, Master Ananda! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Ananda — through many lines of reasoning — made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the Sangha of monks. May Master Ananda remember me as a lay follower who has gone for refuge, from this day forward, for life."


It sounds like you had some kind of realization! Rejoice!

Now let it go. That's the only way to continue on the path.

Reflect on the moments leading up to where you, "ceased being aware of signs of a heart attack" and, "felt slightly better and less like I was dying." How did those moments feel? Did they feel something like:

"I want nothing else but to," ... stop feeling this heart attack and
to stop dying.
Were you, "scared that now that I've lost" my life and, "will not get it back"?
Did it feel like those moments where you felt like you were dying "totally possessed" you?
Would you have done, "anything to get back" your life?

You say that, "my awakening appeared to me not from 'dying' but from the relief of not dying." Is this true? Are you sure? Or did you give up at some point and let go to the inevitability of your dying? Did you give up the struggle to stay alive? And then discovered you were not dying after all ... and attributed the euphoria you felt to the not dying rather than that state of having given up?

Those quotes in the list above are from how you currently describe your mental state. How does your current predicament of wanting to get back to your euphoria so much that you'd "do anything" compare to your past predicament of wanting not to die? How are they different?

I'm just a Buddhist patzer, but I hope this advice helps: analyze in detail those moments before you had this euphoric experience and analyze your moments now. And just let go of this realization you've had. Develop your wisdom and your compassion for other sentient beings. Continue on the path. Slowly, slowly.


What is the difference between Enlightenment and Nibbana?

Enlightenment is the insight knowledge that cuts through & extinguishes the mind's defilements (cravings) of greed, hatred or delusion.

Nibbana is final peace or coolness that is experienced after the 'fires' of greed, hatred & delusion have been extinguished.

Enlightenment is the cause which allows (the pre-existing but hidden) Nibbana to be experienced.

This process is described in the Anatta-Lakkhana Sutta

  Seeing (impermanence, unsatisfactoriness & not-self) thus , the well-instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with
  perception, disenchanted with fabrications, disenchanted with
  consciousness. Disenchanted, he becomes dispassionate. Through
  dispassion, he is fully released. With full release, there is the knowledge, 'Fully released.'

The 'seeing thus' is enlightenment. 'Becoming dispassionate' (end of craving) is Nibbana. 'Fully released' is liberation (which is also Nibbana). The knowedge 'fully released' is enlightenment, in clearly knowing the end of craving is Nibbana.


While the Buddha later taught procreation of children can be burdensome & confining, thus previously calling his son "Rahula", this is unrelated to ending suffering.

Keep in mind, when unenlightened Gotama (not yet a Buddha) had a son, Gotama was not yet a Buddha. He was not enlightened. Therefore, Gotama calling his son "Rahula" was not related to being a Buddha.

Like most people, Hari Singh Gour did not understand Buddhism, which is shameful for a highly educated Indian.

In India, today, as always, the word "jati" does not necessarily mean "physical birth" or "procreation". I expect Hari Singh Gour should have understood this.

The Buddha taught suffering ends by ending "jati" ("self & social identity"). When there is no conceiving of "identity", there is no reference point for the conceiving of "aging & death".

When the mind suffers about aging & death, it does not suffer over the aging & death of a physical body or corpse. Instead, the mind suffers over the loss an "identity" or "jati", such as "myself", "my mother", "my father", "my wife", "my daughter", "my son", "my friend", "my computer", "my wealth", etc.

Please read the Pali sutta paragraphs below and try to understand:

  Bhikkhu, ‘I am’ is a conceiving; ‘I am this’ is a conceiving; ‘I shall be’ is a conceiving; ‘I shall not be’ is a conceiving; ‘I shall be possessed of form’ is a conceiving; ‘I shall be formless’ is a conceiving; ‘I shall be percipient’ is a conceiving; ‘I shall be non-percipient’ is a conceiving; ‘I shall be neither-percipient-nor-non-percipient’ is a conceiving. Conceiving is a disease, conceiving is a tumour, conceiving is a dart. By overcoming all conceivings, bhikkhu, one is called a sage at peace. And the sage at peace is not born, does not age, does not die; he is not shaken and does not yearn. For there is nothing present in him by which he might be born. Not being born, how could he age? Not ageing, how could he die? Not dying, how could he be shaken? Not being shaken, why should he yearn? When the tides of conceiving no longer sweep over him he is called a sage at peace.’

  MN 140

  And what may be said to be subject to birth? Spouses & children are
  subject to birth. Men & women slaves... goats & sheep... fowl &
  pigs... elephants, cattle, horses, & mares... gold & silver are
  subject to birth. Subject to birth are these acquisitions, and one who
  is tied to them, infatuated with them, who has totally fallen for
  them, being subject to birth, seeks what is likewise subject to birth.

  And what may be said to be subject to aging... illness... death... sorrow... defilement? Spouses & children... men & women slaves... goats & sheep... fowl & pigs... elephants, cattle, horses, & mares... gold & silver are subject to aging... illness... death... sorrow... defilement. Subject to aging... illness... death... sorrow... defilement are these acquisitions, and one who is tied to them, infatuated with them, who has totally fallen for them, being subject to birth, seeks what is likewise subject to aging... illness... death... sorrow... defilement. This is ignoble search.

  MN 26

If you struggle to understand MN 26, then SN 12.66 clearly says the cause of aging & death is acquisition (upadhi) or attachment. SN 12.66 does not mention "birth" ("jati"; apart from a general meaning of "cause" or "jatika"), as follows:

  Here, bhikkhus, when engaged in inward exploration, a bhikkhu explores
  thus: ‘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 (jātika) 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 (jātika) 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


Yes the buddha says that conditioned things are empty, which means they are empty of self like he says so in https://suttacentral.net/sn35.85/en/bodhi or even https://suttacentral.net/sa273/en/choong

In fact he even says that knowing that things are empty, not self, dukkha and all that is the trigger for liberation

  ‘The first absorption is a basis for ending the defilements.’ That’s
  what I said, but why did I say it? Take a mendicant who, quite
  secluded from sensual pleasures, secluded from unskillful qualities,
  enters and remains in the first absorption. They contemplate the
  phenomena there—included in form, feeling, perception, choices, and
  consciousness—as impermanent, as suffering, as diseased, as an
  abscess, as a dart, as misery, as an affliction, as alien, as falling
  apart, as empty, as not-self. They turn their mind away from those
  things, and apply it to the deathless: ‘This is peaceful; this is
  sublime—that is, the stilling of all activities, the letting go of all
  attachments, the ending of craving, fading away, cessation,
  extinguishment.’
  https://suttacentral.net/an4.124/en/sujato


Cyclicality and Linearity are both alluded to in Buddhism. Essentially many beings are trapped in Samsara living their lives and doing similar things over and over through the aeons because they are chasing after the same endless desires and suffering the same afflictions. However, it is also linear in the fact that progress is possible, you can transcends Samsara by practicing the Noble Eightfold Path. The future is by no means fixed that you are required to repeat the past. The world have many internal cycles but it is also moving forward. You can see day turn into night into day, and each day we do many similar things we have already done before, but it is also not quite the same day, and you will certainly be a different person 10 years from now.

The ultimate goal of Mahayana Buddhism is to liberate all beings, turning the world into a Pure Land of peace and joy. Yes, such a goal is very distant but never the less they strive towards that goal.


You can find this info on the wikipedia page for Indo-European Languages in the form of a family tree below, with Pali and English highlighted with a yellow box.
Legend:

Green: Language still in use
Red: Language extinct
White: Categories

English is a Germanic language, while Pali is an Indo-Iranian language. Both come under the major family of Indo-European languages.

Credits: Modified from this image


What does "ease" mean in the phrase "dharma gate of ease and joy"?

Dogen means that when you practise zazen you let go of troublesome thoughts. When you do this your state is one of ease (in the sense of 'being eased' rather than 'easy').

I think Dogen would have agreed with Hui Neng on the subject of enlightened and unenlightened people : One foolish notion is enough to shut off Prajna, while one wise thought will bring it forth again.

When not doing zazen, we should still be practising awareness (some sanghas refer to work in the temple as 'working meditation'). Although sometimes we need to think about difficult stuff. Zazen is just a time when we don't have to and can let go of everything.


Do Arahants experience non-neutral mental vedana?

From MN121, where the Buddha discusses his current practice with Ananda, we have:

  They understand: ‘This field of perception is empty of the perception of the defilements of sensuality, desire to be reborn, and ignorance.

  There is only this that is not emptiness, namely that associated with the six sense fields dependent on this body and conditioned by life.’

In other words, the Buddha was fully aware of his present circumstances yet not burdened by craving, aversion or delusion. A meal would be a meal. A mosquito bite would be a mosquito bite. There would be no delusions that wanting more or wanting less would be of any value.

Note that "conditioned by life" does allow for things like avoiding peanuts if one is allergic or taking medicines such as insulin as needed. It also allows for cultural food preferences, since those are often tied to genetics. For example, some cultures tend towards lactose intolerance while others rely on dairy products and that "preference" is largely dictated by genetics. However, I find it really difficult to imagine any arahant expressing a preference for a frappuccino over a latte.


How to get involved in feelings maintaining Equanimity?

It is your perception which recognises and classifies it as funny or not. Tired with it arises the sensation which is pleasant, unpleasant or neutral. You have to be equanimous towards it.

Also if the chattering is senseless chattering this is not right speech also. Why idle chattering is not conducive is with whatever you say the other person likes it or dislikes it reacting with craving or aversion. Also it creates verbal fabrications. And makes your mind distracted, than concentrated.

So limit conversation to what is important. Try to maintain equanimity towards sesations when talking also.


is dependent origination akaliko and Nibbana

Akalio means that it is timeless, which is it works all the time and not specific times, it is unconditioned by time and season, it is effective immediately with the laps in time, the past and future. It's working is never suspended or stopped.

The society may believe or not believe it. The Buddha's dhamma may exit or not, even if a Buddha (who preaches this dhamma) exists or not. Regardless this is the reality for all times unconditioned by time.


If consciousness arises from mental formations is it correct to say that consciousness has a specific tone or opinions with it?

Good question. The way it was explained to me, the twelve nidanas are all "made" from each other, they are all made from the same "stuff". It's like when there is water, the wave on the water and the foam on top of the wave - they all "grow" from one another. Similarly, consciousness is "made from" mental formations and feelings/perceptions "grow from" consciousness like foam on top of the wave.

So when the "new" consciousness is "born" - yes, it certainly "contains" (rides on top of, made of) the mental formations that led to it. Which is one of the ways karma perpetuates itself.

Mental formations (aka "tendencies") define the overall shape of the future action in broad brushstrokes, and then consciousness, feelings, perceptions, craving, etc. get more and more specific until the action itself, which leads to some results, that manifest as new experience on the next cycle and so on - this is how "tendencies" perpetuate themselves.

Tendencies (formations), consciousness, attraction/aversion, and karma grow from each other and carry the impulse of each other, so Samsara keeps rolling forward like this.


What is the intermediate state before birth (Gandhabba)?

As far as I know, Theravada Buddhism refuses an intermediate state and says that a new life begins right after the death of a being. Although I have heard the theravada buddhist monk Ajahn Brahmali, mention in one of his videos, that there is an intermediate state.
So maybe there are different views on this topic, within Theravada Buddhism. Anyway, be careful about limiting yourself, to one tradition regarding this topic. No one really knows what happens in this stage, unless one has reached the necessary levels of insight, supernormal powers or enlightenment.
In Tibetan Buddhism, we have descriptions of the intermediate states between death and the beginning of a new life. The in-between-states are called Bardos. I remember reading about them in the "Tibetan Book of Living And Dying".
This is an amazing book, that I think every Buddhist should read, no matter what tradition one follows. This book is filled to the brim with pearls, treasures, insights and jewels.
Here is a quote from the book, on the Bardo of Becomming:

THE DURATION OF THE BARDO OF BECOMING
The whole of the bardo of becoming has an average dura- tion of forty-nine days and a minimum length of one week. But it varies, just as now some people live to be a hundred years old, and others die in their youth. Some can even get stuck in the bardo, to become spirits or ghosts.
Dudjom Rinpoche used to explain that during the first twenty-one days of the bardo, you still have a strong impression of your previous life, and this is therefore the most important period for the living to be able to help a dead person. After that, your future life slowly takes shape and becomes the dominant influence.
We have to wait in the bardo until we can make a karmic connection with our future parents. I sometimes think of the bardo as something like a transit lounge, in which you can wait for up to forty-nine days before transferring to the next life. But there are two special cases who don't have to wait in the intermediate state, because the intensity of the power of their karma sweeps them immediately on to their next rebirth.
The first are those who have lived extremely beneficial and positive lives, and so trained their minds in spiritual practice that the force of their realization carries them directly into a good rebirth. The second case are those whose lives have been negative and harmful; they travel swiftly down to their next birth, wherever that might be.
-- Tibetan Book of Living and Dying, p. 295

I would suggest that you read the entire chapter "Bardo of Becomming (p. 291)", but also the chapter "The Process of Dying (p. 248)". The entire book is highly recommended but also takes a lot of time to read. So pick and choose if your time is limited.


Are there any stories dealing with stalkers or people who violate boundaries in seeking to grow close in the texts?

Subha is a nun who has gone forth to the holy life. She seems to make it quite obvious that she has completely cut-off all fetters. As she wonders the mango grove, a rogue taunts her with various seductions expressed through a ridiculous procession of flowery, poetic language and overly exuberant and flamboyant promises; forthright and persistent in his endeavours, he is like a duckling following its mother. I think this might define stalking.
NOTE: I recommend reading this from the link because what I pasted here does not follow the right formatting rules. In short, it reads better from the link.

Khuddaka Nikāya - Thig 14
As Subhā the nun was going through Jīvaka’s delightful mango grove, a
libertine (a goldsmith’s son) blocked her path, so she said to him:
‘What wrong have I done you
that you stand in my way?
It’s not proper, my friend,
that a man should touch
a woman gone forth.
I respect the Master’s message,
the training pointed out by the One Well-Gone.
I am pure, without blemish:
Why do you stand in my way?
You—your mind agitated, impassioned;
I—unagitated, unimpassioned,
with a mind entirely freed:
Why do you stand in my way?’
‘You are young & not bad-looking,
what need do you have for going forth?
Throw off your ochre robe—
Come, let’s delight in the flowering grove.
A sweetness they exude everywhere,
the trees risen-up with their pollen.
The beginning of spring is a pleasant season—
Come, let’s delight in the flowering grove.
The trees with their blossoming tips
moan, as it were, in the breeze:
What delight will you have
if you plunge into the grove alone?
Frequented by herds of wild beasts,
disturbed by elephants rutting & aroused:
You want to go
unaccompanied
into the great, lonely, frightening grove?
Like a doll made of gold, you will go about,
like a goddess in the gardens of heaven.
With delicate, smooth Kāsī fabrics,
you will shine, O beauty without compare.
I would gladly do your every bidding
if we were to dwell in the glade.
For there is no creature dearer to me
than you, O nymph with the languid regard.
If you do as I ask, happy, come live in my house.
Dwelling in the calm of a palace,
have women wait on you,
wear delicate Kāsī fabrics,
adorn yourself with garlands & creams.
I will make you many & varied ornaments
of gold, jewels, & pearls.
Climb onto a costly bed,
scented with sandalwood carvings,
with a well-washed coverlet, beautiful,
spread with a woolen quilt, brand new.
Like a blue lotus rising from the water
where no human beings dwell,
you will go to old age with your limbs unseen,
if you stay as you are in the holy life.’
‘What do you assume of any essence,
here in this cemetery grower, filled with corpses,
this body destined to break up?
What do you see when you look at me,
you who are out of your mind?’
‘Your eyes are like those of a fawn,
like those of a sprite in the mountains.
Seeing your eyes, my sensual delight
grows all the more.
Like tips they are, of blue lotuses,
in your golden face
—spotless:
Seeing your eyes, my sensual delight
grows all the more.
Even if you should go far away,
I will think only of your pure,
long-lashed gaze,
for there is nothing dearer to me
than your eyes, O nymph with the languid regard.’
‘You want to stray from the road,
you want the moon as a plaything,
you want to jump over Mount Sineru,
you who have designs on one born of the Buddha.
For there is nothing anywhere at all
in the cosmos with its devas,
that would be an object of passion for me.
I don’t even know what that passion would be,
for it’s been killed, root & all, by the path.
Like embers from a pit—scattered,
like a bowl of poison—evaporated,
I don’t even see what that passion would be,
for it’s been killed, root & all, by the path.
Try to seduce one who hasn’t reflected on this,
or who has not followed the Master’s teaching.
But try it with this one who knows
and you suffer.
For in the midst of praise & blame,
pleasure & pain,
my mindfulness stands firm.
Knowing the unattractiveness
of things compounded,
my mind cleaves to nothing at all.
I am a follower of the One Well-Gone,
riding the vehicle of the eightfold way:
My arrow removed, effluent-free,
I delight, having gone to an empty dwelling.
For I have seen well-painted puppets,
hitched up with sticks & strings,
made to dance in various ways.
When the sticks & strings are removed,
thrown away, scattered, shredded,
smashed into pieces, not to be found,
in what will the mind there make its home?
This body of mine, which is just like that,
when devoid of dhammas doesn’t function.
When, devoid of dhammas, it doesn’t function,
in what will the mind there make its home?
Like a mural you’ve seen, painted on a wall,
smeared with yellow orpiment,
there your vision has been distorted,
your perception1 of a human being—pointless.
Like an evaporated mirage,
like a tree of gold in a dream,
like a magic show in the midst of a crowd—
you run blind after what is unreal.
Resembling a ball of sealing wax,
set in a hollow,
with a bubble in the middle
and bathed with tears,
eye secretions are born there too:
The parts of the eye
are rolled all together
in various ways.’
Plucking out her lovely eye,
with mind unattached
she felt no regret.
‘Here, take this eye. It’s yours.’
Straightaway she gave it to him.
Straightaway his passion faded right there,
and he begged her forgiveness:
‘Be well, follower of the holy life.
This sort of thing
won’t happen again.
Harming a person like you
is like embracing a blazing fire.
It’s as if I have seized a poisonous snake.
So may you be well. Forgive me.’
And released from there, the nun
went to the excellent Buddha’s presence.
When she saw the mark of his excellent merit,
her eye became
as it was before.


Is really that "Breath Stops when Thought Stops"

Mental Fabrications is associated with sensations, hence will not stop until sensations stop. There are ways to stop thoughts is to develop Nirodha Samapatti or realise Nirvana by other means. When you have Nirvana as object only will your thinking stop. Verbal fabrication which is Thinking and Pondering will stop in the second Jhana.

When breathing stops your bodily fabrications have stopped. But when thoughts arise new fabrications arise which might have bodily impact hence breathing start again.

The there is a gap or breathing stops you have to contemplate the sensations you experience in the upper lip or even the whole body. See: LECTURE FOUR: MASTERING THE VEDANA by ANAPANASATI - MINDFULNESS WITH BREATHING Unveiling the Secrets of Life: a Manual for Serious Beginners. When the breath is there look at the flow and touch of the breath. When it is not the sensations on the last point the breath touched. (2nd Tetrads)

Do not get alarmed if your breath stops for a long duration but this should not be forced.

Source: Anapanasati


How much faith do you need to become a buddhist?

In hardcore ('supramundane') Buddhism, it is taught the cause for the generation of faith is your personal experience of suffering or dissatisfaction with ordinary worldly life. To quote:

Faith, monks, also has a supporting condition, I say, it does not lack a supporting condition. And what is the supporting condition for
faith? 'Suffering' should be the reply.
Upanisa Sutta

~

And what is the noble search? There is the case where a person, himself being subject to birth, seeing the drawbacks of birth, seeks
the unborn, unexcelled rest from the yoke: Nibbana. Himself being
subject to aging... illness... death... sorrow... defilement, seeing
the drawbacks of aging... illness... death... sorrow... defilement,
seeks the aging-less, illness-less, deathless, sorrow-less, undefiled,
unexcelled rest from the yoke: Nibbana. This is the noble search.
Ariyapariyesana Sutta

In addition, the scriptures explain hearing the True Teaching is a cause of faith.

Faith, too, has its nutriment; it is not without a nutriment. And what is the nutriment of faith? 'Listening to the True Teaching,'
should be the answer.
AN 10.61

The hardcore scriptures explain individual people are drawn to eachother due to the individual genetic (dhatu) composition of their bio-psychology (nama-rupa). For certain individuals, hearing about unknowable things in Buddhism will turn them away from Buddhism therefore the purpose of Buddhism will never be achieved by anyone on the planet Earth (since craving for future lives, similar to how many Christians are interested in living forever, is contrary to the path to Nibbana).
Therefore, on the hardcore level, faith in external hells and heavens, karmic-rebirth, other realms etc, is not required, which is why in the 1st three sermons attributed to the Buddha, which gave rise to many enlightened beings, these things were not mentioned at all.
If you say that you can see them by yourself, yes, in hardcore Buddhism, this is considered to be an illusion like when we have a lucid dream. To quote:

Now suppose that a man desiring heartwood, in quest of heartwood, seeking heartwood, were to go into a forest carrying a sharp ax. There
he would see a large banana tree: straight, young, of enormous height.
He would cut it at the root and, having cut it at the root, would chop
off the top. Having chopped off the top, he would peel away the outer
skin. Peeling away the outer skin, he wouldn't even find sapwood, to
say nothing of heartwood. Then a man with good eyesight would see it,
observe it, & appropriately examine it. To him — seeing it, observing
it, & appropriately examining it — it would appear empty, void,
without substance: for what substance would there be in a banana tree?
In the same way, a monk sees, observes, & appropriately examines any
mental fabrications that are past, future, or present; internal or external;
blatant or subtle; common or sublime; far or near. To him — seeing
them, observing them, & appropriately examining them — they would
appear empty, void, without substance: for what substance would there
be in fabrications?
"Now suppose that a magician or magician's
apprentice were to display a magic trick at a major intersection, and
a man with good eyesight were to see it, observe it, & appropriately
examine it. To him — seeing it, observing it, & appropriately
examining it — it would appear empty, void, without substance: for
what substance would there be in a magic trick? In the same way, a
monk sees, observes, & appropriately examines any consciousness that
is past, future, or present; internal or external; blatant or subtle;
common or sublime; far or near. To him — seeing it, observing it, &
appropriately examining it — it would appear empty, void, without
substance: for what substance would there be in consciousness?
Phena Sutta

In conclusion, if the mind can see clearly the illusionary nature of all mental phenomena & sense objects of consciousness, it should be already enlightened (therefore does not require to ask questions about faith in Buddhism).


How do I become a Buddha, the stages of the path?

The Buddhist path is the Noble 8 Fold Path which is divided into

Morality
Mastery over the mind
Wisdom

(Three fold training.)

You should start by leading a moral life, develop mastery over out mind without being a slave to it, then practice Vipassana gain Wisdom. This intern helps you strengthen you morality and so on and so forth.

In addition you have to practice the Perfections to become Enlightened.

Practicing the Perfections and walk on the Noble 8 Fold Path you will slowly but surely progress towards enlightenment. If you want to be a Buddha the Perfections you have to full fill are greater. Also in practicing Wisdom you have to stop before you reach the 1st stage of sainthood.

In addition you have to be ware of the Dependent Origination, Three Marks of Existence, 4 Noble Truths, Factors of Awakening, in order to make you pratice of developing wisdom fruitful and well directed.

The following book might be also useful as further reading:

A Manual of the Excellent Man
Requisites for Enlightenment also book by Thanissaro Bhikkhu on the Subject: Wings to Awakening


Understanding Mindfulness through outwardly qualities

I believe you asked this exact question on our monk radio broadcast last week. Here's the answer, for reference:

https://www.youtube.com/watch?v=bwDVIzD3O00


Is there a standard way to cite Buddhist scriptures?

As I keep looking myself, this seems to be less well-specified than one might hope. But a couple of useful things so far lead me to one option being something like:

  DN 16 (PTS DN ii 72)

Trouble is, although that's probably quite a precise form, it's for the Pali. See below for the references that help explain it.

Access to Insight, as always, has something useful to say. Unfortunately, the especially relevant-looking link in note #1 at the bottom of that page is dead. However, I googled for the title and I think I found it, or something like it as follows:
The Contents and Structure of the Pali Canon and its Commentaries on this page at BuddhaSasana. (I also searched for it on https://ukabs.org.uk, which is the organization that AtoI's reference suggests originally hosted the document, but I couldn't find it).


Where do hiri and ottappa (shame, and fear of wrongdoing) fit in?

Upasaga Frank K, intetested,

- Namo tassa bhagavato arahato sammā-sambuddhassa -

☝ Shame and fear of wrong-doing requires much care how you look (in the eyes of wise)

As for The Noble Eightfold Path (ariya-magga)

Hiri & ottappa (shame & fear of wrongdoing) is an aspect of right resolve, going after the desire of not harming, causing no conflicts and restrain, renouncing (sense desires, desire after becoming). Hiri & ottappa are working here toward development of the virtue section and having the purification of virtue as result, resulting then in further refining through right effort (again a pattern of hiri & ottapa), driving one into the heart of the conncentration section. As Nyom Rubben mentioned, they work for the perfection of Sila as prerequisite of right samadhi and panna.

In The Four Frames of Reference (satipaṭṭhāna) they work at all for in the area of ardent, alert, & mindful — putting aside greed & distress with reference to the world.

The Four Right Exertions (sammappadhāna), they cover the hole drive for right effort.

Likewise in The Four Bases of Power (iddhipāda) on a refined level.

In The Five Faculties (indrīya), Sila and it's cause is found in The faculty of conviction (saddhindrīya) and faculty of persistence (viriyindrīya).

Likewise in The Five Strengths (bala) as The strength of conviction (saddhā-bala) and strength of persistence (viriya-bala)..

In The Seven Factors for Awakening (bojjhaṅga) they are included in Mindfulness as a factor for Awakening (sati-sambojjhaṅga), Analysis of qualities as a factor for Awakening (dhamma-vicaya-sambojjhaṅga), Persistence as a factor for Awakening (viriya-sambojjhaṅga).

So hiri & opatta are factors supporting Conviction: Right Speech (Eightfold Path), Right Action (Eightfold Path), Right Livelihood (Eightfold Path), Desire (Bases of Power) and Persistence: Right Effort (Eightfold Path), Four Right Exertions, Persistence (Bases of Power) Persistence (Factors for Awakening).

As coming from Right resolve, effort, bases on right view,  hiri & opatta has right view as for-runner:

  There is the case where a certain person is not covetous. He does not covet the belongings of others, thinking, 'O, that what belongs to others would be mine!' He bears no ill will and is not corrupt in the resolves of his heart. [He thinks,] 'May these beings be free from animosity, free from oppression, free from trouble, and may they look after themselves with ease!' He has right view and is not warped in the way he sees things: 'There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are brahmans & contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is how one is made pure in three ways by mental action."

One lacking in right view may think before or/and after deeds: to deny responsibility, to deny that harm was actually done, to deny the worth of the victim, to attack the accuser, and to claim that they were acting in the service of a higher cause.

And the Buddhas cut offs, maintained by right view are: (1) We are always responsible for our conscious choices. (2) We should always put ourselves in the other person's place. (3) All beings are worthy of respect. (4) We should regard those who point out our faults as if they were pointing out treasure. (5) There are no — repeat, no — higher purposes that excuse breaking the basic precepts of ethical behavior. (see Reconciliation, Right & Wrong, in regard of changing ways)

Usual sense-desire and desire for becoming (joy, happiness) are the "higher pruposes" why people lose shame and fear of wrongdoing.

(right) Hiri & Opatta are governed be the desire for becoming and to a state even beyind becoming, to leve behind low stands, states and enter that of the Noble Ones, governed by one or all three governing principles (right view):

  "There are these three governing principles. Which three? The self as a governing principle, the cosmos as a governing principle, and the Dhamma as a governing principle. ...Adhipateyya Sutta: Governing Principles

As there is shame and fear of wrong doing actually present in all beings and actions, but for the most shame in doing good and fear to lose face under fools, this talk may be usefull supply to leave associations with fools toward wise:

In the Eyes of the Wise: The Buddha’s Teachings on Honor & Shame

May no one be ever ashamed in doing merits and may no one fear to do wrong what fools regard as their refuge, to find real happiness for oneself with ease.

A possible extended answer, with further cross-links and given space for discussion and further investigation can be found here:

[Q&A] Where does hiri & ottappa (shame & fear of wrongdoing) fit in the Path?

(Note that this is not given for trade, exchange, stacks or entertainment but for development of restrain from unskillful toward liberation and make meritorious deeds with and on it)


Buddha compared it to holding a live bird: too hard you would kill it, too light it would fly away.

The following book is a collection of about 30 suttas in which the Buddha talks about Anapanasati:

Buddhawajana
Anapanasati


My teacher taught me that I must choose how I interpret such events in whichever way that produces the most wholesome mindstates.

So if thinking that this event was a sign from the hidden nature of things and held special significance makes you stronger, go for it with no hesitation. This is called, utilizing the power of faith.

In Varjrayana we learn to see hidden connections between things, hidden patterns and relationships. So having a sense of intuition for special events in one's life is important in our practice. In the absence of egoistic desires, and the baselessness of Emptiness, how else can we pick the course of action? So we choose to interpret things in a certain way, and act based on that. It's more an art than a science but there is a system to it.


How is the new intelligence equation practically (freedom) related to Buddhism?

"something that takes control of the present to enable greater control of future possibilities". This is Mindfulness. By being Mindful of the present moment.One has greater control of the action that follows.

How is this related to goal of Buddhism?

The goal of Buddhism is Nibbanna.You realise it through practicing the Eight Noble Path in which Right Mindfulness is a component.Have you heard of the karma that ends all karma. Basically by following the Eight Noble Path we are creating the right conditions,the right karma,to stop suffering.By being mindful we can takes control of the present to enable greater control of future possibilities (Happiness,Nibbanna) Being mindful stops you from acting subconsciously (in ignorance) or out of deeply ingrained habits and tendencies that keep you in samsara.

By this definition is Buddhist practice very intelligent?

Yes.


Taken in the context of a conversation between the Buddha and a Brahman in the Ambaṭṭhasutta (DN 3), it is quite clear how this verse is supposed to be interpreted.

Given the hierarchy of caste, the Buddha argues, brahmans are indeed inferior to aristocrats (i.e. rulers and nobles). He depicts brahmans as subservient to the aristocratic class, and indicates that the aristocratic class is more exclusive -- an aristocrat could become a brahman, but a brahman could never become an aristocrat.

Thus, this verse should be taken as an argument against brahmanical superiority. Rather -- and this is something repeated in several other places -- a mendicant has worth not on account of their birth, but their sound ethics, great wisdom, and role as a teacher (of dhamma). This is a standard argument against caste hierarchy, which is depicted as illogical given how brahmans are subordinated to the nobility in practice. Instead, the Pali canon places the Buddha and the Buddha alone at the top of a newly configured hierarchy (ostensibly based on ethics and wisdom alone, but sometimes on the basis of Gotama's godlike preeminence among all beings).


What books address various difficulties that may arise during various stages of meditation practice?

The Five Hindrances disturb one's path in meditation and practice. The canonical description can be found in the Nivarana Sutta.

Here are some useful resources:

Book entitled Unhindered: A Mindful Path Through the Five Hindrances by Gil Fronsdal.

A selection of texts and their commentaries on The Five Mental Hindrances and Their Conquest by Nyanaponika Thera.

Essay on The Five Hindrances by Ajahn Brahmavamso. Another version of this.

Audio recordings on The Five Hindrances by Gil Fronsdal and Ines Freedman.

Online handouts: The Five Hindrances: Handouts for 2008-2009 Dharma Study Program. These seem to come from Gil Fronsdal. Should match the audio recordings.

Practicing with the Five Hindrances, a Q&A with Geri Larkin, Lama Palden, Ajahn Amaro, Michael Liebenson Grady and Sharon Salzberg.

Working with The Five Hindrances by Barbara O'Brien.

Yet another article: Methods of Working on the Five Hindrances
 by Kamalashila.


How does Buddhism see Required Military Service?

I am a thai. In thailand, they except a monk who has a degree of natinal buddhist educational background (นักธรรม-nakdhamma).

Generally, most of thai people know the way to do with the very religious people, because we have various religious in our country. So, if the buddhist person tells to a military's buddhist teacher "I can't not kill, because I am a religious person. If you send me to kill, I am surly that I can't help anyone by killing. You can send me to work in the other job instead. I can do everything, except precept-offending". He will test that buddhist person, then send him to work in the other position, such as the military medical assistant, instead.


Is 'be thankful to your parents, for they brought you life' incongruent with Buddhist thought?

From the Anguttara Nikaya 2.32

"I tell you, monks, there are two people who are not easy to repay. Which two? Your mother & father. Even if you were to carry your mother on one shoulder & your father on the other shoulder for 100 years, and were to look after them by anointing, massaging, bathing, & rubbing their limbs, and they were to defecate & urinate right there [on your shoulders], you would not in that way pay or repay your parents. If you were to establish your mother & father in absolute sovereignty over this great earth, abounding in the seven treasures, you would not in that way pay or repay your parents. Why is that? Mother & father do much for their children. They care for them, they nourish them, they introduce them to this world.
"But anyone who rouses his unbelieving mother & father, settles & establishes them in conviction; rouses his unvirtuous mother & father, settles & establishes them in virtue; rouses his stingy mother & father, settles & establishes them in generosity; rouses his foolish mother & father, settles & establishes them in discernment: To this extent one pays & repays one's mother & father."

Gratitude is a Buddhist concept. Below is an essay on Gratitude in Buddhism by Thanissaro Bhikkhu
Anguttara Nikaya The Further-factored Discourses


Is what is impermanent always the cause of suffering?

It's not. The cause of suffering is your Identification with the Impermanent.


Nirvana and the six heavens in the 31 realms

For any realm one can abide and say, "I am here."
Not so Nibbana/Nirvana, which is the cessation of identity view.

  MN1:124-146.23: nibbānaṃ nibbānato abhijānāti; ...

  MN1:124-146.23: They directly know extinguishment as extinguishment. But they don’t identify with extinguishment, they don’t identify regarding extinguishment, they don’t identify as extinguishment, they don’t identify that ‘extinguishment is mine’, they don’t take pleasure in extinguishment


what similes buddha gave for removing defilments

Vammika Sutta - The Discourse on the Ant-hill [Similes for the spiritual training] (Majjhima Nikya 23/1:142-145)

http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/28.13-Vammika-S-m23-piya.pdf

Vammika Sutta is one of the most interesting discourses that reveals the Truth of Buddha's Dhamma in a simple, effective way and in unequivocal terms.

ON the impermanence of the body. ON the fifteen puzzling questions that the dazzling non-human put to the Buddha: "What is the anthill? What smokes by night? What flames by day? Who is the brahmin? Who is the sage? What is the tool? What is the digging? What is the bar? What is the frog? What is the forked passage? What is the strainer? What is the turtle? What is the meat cleaver? What is the joint of meat? What is the cobra?" ON the parable of the smouldering anthill; with the Buddha explaining: the anthill symbolizes the body; the smoke by night symbolizes thought; flames by day symbolize words and actions; the brahmin symbolizes an enlightened being; the sage symbolizes the monk; the tool symbolizes wisdom; digging symbolizes effort; the bar symbolizes ignorance; the frog symbolizes passion and anger; the forked passage symbolizes doubt; the strainer symbolizes the five hindrances (passion, ill-will, indolence, anxiety, and doubt); the turtle symbolizes clinging to worldly things (the five aggregates: form, feelings, perceptions, formation, and consciousness); the meat cleaver symbolizes the pleasures of the five senses; the joint of meat symbolizes passion and delight; the cobra symbolizes those who have extinguished all desires.


Is there concept of recollection in Buddhism?

Recollection meditation is a form of contemplative meditation. You should recollect as such, in the case of recollection of the Dhamma:

Well-taught is the True Teaching [the Dharma] of the Blessed One,

visible here and now,

immediate,

inviting one to come and see,

accessible,

to be personally known by the wise.

Source: (Agata,phala) Mahanama Sutta, Dhajagga Sutta
The outcome of this contemplative practice if done right is:

mind is straight

gains inspired knowledge in the goal [the meaning of Dharma],

gains inspired knowledge in the truth [the Dharma],

gains gladness connected with the Dharma;

when he is gladdened, zest is born;

when the mind is zestful, the body is tranquil;

the tranquil body feels happy;

when one is happy the mind becomes concentrated.

Source: (Agata,phala) Mahanama Sutta

The question is where it says “one remember the Dhamma ” does this mean that the person is recollecting from previous forgotten knowledge?

In the Kīta,giri Sutta mentions the following list with regard to training:

he who has faith (in a teacher) approaches him.

Approaching him, he respectfully draws near to him.

Respectfully drawing near to him, he lends his ear [listens attentively] to him.

He who lends his ear, listens to the Dharma.

Having listened to the Dharma, he remembers [memorizes] it.

Having remembered the teachings, he investigates their meaning.

Having investigated their meaning, he reflectively accepts the teachings.

Having reflectively accepted the teachings, desire [will-power] arises in him.

When desire [will-power] has arisen in him, he exerts himself [he applies his will].

Having exerted himself [Having applied his will], he weighs [balances his practice].

Having weighed [balanced his practice], he strives on.

Having strived, he realizes through his own body the supreme truth and sees it by penetrating
it with wisdom.

What is said here is to learn attentively, remember what is taught and understand the theory and practice.

To be specific does mindstream-continuum from previous life reaching the person been thought contain knowledge of the Dhamma albeit forgotten?

This remembering is to commit to memory what has been though and nothing to do with past life recollections.

In Buddhist meditation there are also techniques to recollect past lives. For this you have to develop abhiññā through Jhana.


Calm down the mind - breath is indicator of mind state.

https://plumvillage.org/sutra/discourse-on-the-full-awareness-of-breathing/

  ‘Breathing in a long breath, I know I am breathing in a long breath. Breathing out a long breath, I know I am breathing out a long breath.
  ‘Breathing in a short breath, I know I am breathing in a short breath. Breathing out a short breath, I know I am breathing out a short breath.
  ‘Breathing in, I am aware of my whole body. Breathing out, I am aware of my whole body.’ He or she practices like this.
  ‘Breathing in, I calm my whole body. Breathing out, I calm my whole body.’ He or she practices like this.
  ‘Breathing in, I feel joyful. Breathing out, I feel joyful.’ He or she practices like this.
  ‘Breathing in, I feel happy. Breathing out, I feel happy.’ He or she practices like this.
  ‘Breathing in, I am aware of my mental formations. Breathing out, I am aware of my mental formations.’ He or she practices like this.
  ‘Breathing in, I calm my mental formations. Breathing out, I calm my mental formations.’ He or she practices like this.
  ‘Breathing in, I am aware of my mind. Breathing out, I am aware of my mind.’ He or she practices like this.
  ‘Breathing in, I make my mind happy. Breathing out, I make my mind happy.’ He or she practices like this.
  ‘Breathing in, I concentrate my mind. Breathing out, I concentrate my mind.’ He or she practices like this.
  ‘Breathing in, I liberate my mind. Breathing out, I liberate my mind.’ He or she practices like this.


It essentially doesn't change anything. If you look hard, that "I" was always an illusion. No matter where you try to draw a boundary - it is artificial:

Does the body belong to the self or not? How about that constant flow of matter and energy in and out - at what point does it even belong to the body?
Do thoughts belong to the self or not? You are hopefully aware how much of your thoughts are triggered by others, or even just repeat outside influences. Often they are even rationalizations of what you just did for other reasons.
Do feelings belong to the self or not? Much of these are determined by past experiences, your situation, even medications, weather, food.

So, to keep up this delusion of an "I" separate from the rest of the world requires carefully ignoring all things saying otherwise, which is stressful, even harmful to keep up. If you let that drop away, you'll function as you always did, but with loads of more peace. Don't worry - if this body is hungry it will eat, no matter whether you create such mental complications around that process - or not.