What is the view of Buddhism in correcting others' view in spite of their willingness to accept it?

If an enlightened mind sees that helping someone is beneficial to them, then would they do it even when the helped doesn't proactively
  ask?

Yes. They would help without being asked, as the Buddha did. However, the Buddha did this relatively rarely and only to those he knew he could help. The difficult issue is actually knowing intervening when not asked will benefit the person. For example, often I would like to help some people but sense I cannot actually help them; given they are difficult to change.

  If the enlightened one is hated by the helped, then would that hate be irrelevant to the intention? Is it perfectly fine to continue the
  help despite of the rejection?

An Enlightened One, that knows the mind of others (due to psychic power) would not try to help another who would reject them. As I said, the difficult issue is truly knowing we can help another.

  How does that be different to converting them?

The Buddha converted many individuals however only because he knew it was the best thing for them; due to their inherent disposition. As the saying goes: "When the student is ready; the teacher appears".

  My self-answer is that of course it is fine to do that, given that the helper is truly sure that their help will bring benefit in the
  long term.

Yes. We agree.

  There are many such stories about the ones sacrificing themselves to rescue those who try to kill them, Buddhists or not.

Angulimala Sutta.

  However, from the perspective of the receiving end, it is still unsolicited help. They only see that action as unsolicited, or even
  stalking. They may even see the helper is having a big
  attachment/mental problem. Although this is just a misunderstanding, I
  think one has a right to challenge that intention.

Someone who can be helped will be grateful. I think there would be nothing worse than learning that someone who could truly actually help you decided not to help you. It is best to follow the example of the Buddha. While the Buddha did not attempt to help everyone, the Buddha did intervene unsolicited to help those who he was absolutely certain he could help.

Note: Since we do not have psychic powers, it is rare we can be certain we can help another, unsolicited.


Did Manjushri, Vajrassatva, Avalokiteshvara live?

Vajrasattva did not live in the sense you mean, because he is not a person, but he is an existent. I will explain further:

The form body (Rupakaya), is divided in two:

The emanation body (Nirmanakaya), and
The enjoyment body (Sambhogakāya)

From a Tibetan viewpoint, Shakyamuni was an emanation body of the Buddha. He merely showed the aspect of being born, aging, achieving enlightenment, passing into parinirvana, and so forth [but was actually free from birth, aging, sickness and death and so forth]. While the enjoyment body is too subtle for ordinary beings to see, the emanation body is seen by ordinary beings. Wheel-turning buddhas are thus said to be emanation bodies.

Vajrasattva, on the other hand, would be the enjoyment body in the aspect of a Bodhisattva. Such a body can be seen by arya beings. We claim that when an arya bodhisattva chooses to be reborn in a pure land in order to receive teachings there from other bodhisattvas, he receives teachings from actual bodhisattvas as well as from the enjoyement body in the aspect of bodhisattvas (such as Vajrasattva, Manjushri, and so forth). Vajrasattva is one of these aspects, manifestations. He is a subtle manifestation of the form body of buddha.

Avalokiteshvara was one of 'the eight principal Mahayana disciples of Buddha Shakyamuni', that is the sambhogakaya in the aspect of a disciple. The same is true of Manjushri. The main difference between Manjushri and Vajrasattva, in relation to their entity, is that Manjushri is said to be a [manifestation of the] wisdom truth body (i.e. the omniscient mind) and not that of the enjoyment body.


What's the value or harm of a literal belief in rebirth?

I think you're right to question the importance of rebirth; the Buddha himself didn't seem to dwell on the concept, though remembering one's past lives does have obvious practical benefits - lots more experience to draw upon :)

Bhikkhu Bodhi wrote a couple of things about the subject you might find interesting:

Dhamma Without Rebirth?
Does Rebirth Make Sense?

As he says in the first link,

  If we suspend our own predilections for the moment and instead go directly to our sources, we come upon the indisputable fact that the Buddha himself taught rebirth and taught it as a basic tenet of his teaching. Viewed in their totality, the Buddha's discourses show us that far from being a mere concession to the outlook prevalent in his time or an Asiatic cultural contrivance, the doctrine of rebirth has tremendous implications for the entire course of Dhamma practice, affecting both the aim with which the practice is taken up and the motivation with which it is followed through to completion.

I've talked about the subject before myself, and the conclusion I make is that it's not that Buddhists believe in rebirth, it's that we don't believe in death - the latter being merely a concept referring to the change from one set of experiences to another. True death only occurs either at every moment or at the experience of nibbana.

In any case, as useful as rebirth may be in reminding us of what's really at stake in our dhamma practice, far more useful is an understanding of the present moment, something that really has little to do with past or future lives.


Let's put it this way - a Buddhist is a person who has taken refuge to the three jewels, follows and walks the path taught by the Buddha. Those who do not, are obviously not Buddhists already, rendering your question un-applicable.

Having said that, Buddhist respect other traditions as long as they do not violate the five precepts, and acknowledges that if other paths do not end "true-suffering", then they are not to be pursued.


Learning mathematics, I was warned to beware of logic based on an informal or naive definition of infinity (it is tricky and error-prone, see for example Zeno's paradoxes).

According to Wikipedia, 4th century BCE Jain mathematicians distinguished between "uncountable" and "infinite" (see ref and ref and ref) but I'm not sure that other (Buddhist) literature/authors supported a similar, specific, precise, or modern meaning of the word "infinity".

Some of The unanswered questions are questions about infinity: including whether the world is infinitely large, and whether it's eternal.

If these two questions were unanswered for good reason, then perhaps your question should be too.


can meditation and dharma alone take us to higher levels of consciousness?

The Dharma alone is the true medicine and it alone can cure us of the unsatisfactoriness of samsara. The Buddhas and Sangha are like the best doctors and nurses in the world and can help guide us in the best way to take the medicine - the Dharma - but it is the medicine alone which actually heals!

Theoretically, if we just take the medicine at the right time, in the right way, in the right amount... we do not need doctors and nurses... the medicine is enough.

Practically, we almost always need good doctors and nurses to help us prescribe and apply the medicine and thus we need to take refuge in the Buddhas and Sangha as well.

This is how it has been explained to me.


Sensual Desire & their gradual cessation

My teacher always said, reality is your interpretation, you are in control of your perspective.

Buddha said, you should be in control of your perception enough to be able to see repulsive in the attractive, and attractive in the repulsive. Buddha said, this is done by 1) "fabricating a fabrication" and by 2) "looking with equanimity". Buddha spoke about "proper attention" and "guarding the doors of the senses".

When you see an attractive woman, if you shift your attention and think about unattractive aspects, such as menstrual cycle, bowel movement, skin disease, STD, hysterical scandals, the process of giving birth etc. in connection with her, this is called "fabricating a fabrication".
My teacher said, the reason we like certain people is due to our stereotypes. We have some "types" or generalized images that we are attracted to, and the reason we find them attractive lies deep in our basic emotional experiences. In terms of Buddha-Dharma (and modern semiotics) we like people that have certain "signs" that we recognize because they trigger certain memories.

If you look very carefully at what goes through your mind when you're looking at an attractive (to you!) woman, you should be able to see the memories/stereotypes/prejudices that get triggered. For example, a woman could remind you of your own mother back when she was very young, or maybe her body language and voice look like they promise to soothe and cradle you etc. This is just an example, you should look at your own mind to see how it works.

Once you are able to see your triggers (attachments, stereotypes), you should be able to work with them to let go. Once you let them go, your interpretation of what you're looking at will change, and you will no longer be attracted to those particular signs.

So when you look at the situation scientifically, in terms of psychology, phenomenology, semiotics etc. - this is called "looking with equanimity".

These two techniques are called "controlling your perspective" or "the proper way to apply your attention".

Finally, in Mahayana we recognize that all attraction and repulsion is based on One Fundamental Assumption. It is assumption that "Something Outside of You Can Make You Feel Good". This is called the Root of Ego. Everything you feel, see, and experience - pleasant and unpleasant - comes from your mind. So all these pleasant feelings you think you feel when engaging in sex - they actually come from your own mind. Therefore, it is incorrect to impute (assign, project, attribute) these sensations to an "external object". In fact, external objects are also the constructs of your mind. And your mind is nothing but an ephemeral interplay of natural forces interacting from the beginningless times. So "external" and "internal" (aka object and subject) - are not two separate things. There is no "you" looking at "woman". There is only experience, which is the nature of mind.

Once you understand that there is no "you" watching it, and there is no "woman", - once you clearly see that this is like a dream that's dreaming itself, the attraction will be cut at the root. Then there is no way it can arise anymore.

So yes, craving is not "inevitable", it's absolutely possible to stop it.

It does take some effort to go deep enough in your mind to see the mechanism, but once you see how it works, it can be mastered.


Does mahayana believe in omniscience of the Buddha?

In Mahayana omniscience refers to prajna-paramita, the perfection of wisdom also known as the knowledge of all modes.

This comes from direct realization of Emptiness, and results in Buddha having no position, not leaning on any dharma or sign. Not assuming anything as the absolute point of reference. (There are many ways to talk about this.)

Having no position, Buddha knows all positions and all modes of cognition. Hence, the knowledge of all modes aka omniscience in short.


How could one know that Nibbana is the cessation of consciousness if there is no consciousness?

Nibbana is experienced when the mind (including consciousness) is free of defilements. So, there is no permanent cessation of consciousness for the living arahant, unless you mean the cessation of defiled consciousness.
This is also known as Nibbana element with residue left or Unbinding property with fuel remaining, from Iti 44. The residue or fuel remaining refers to the undefiled aggregates including consciousness.
Ven. Thanissaro's commentary on Iti 44:

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

Or do you mean Nirodha Samapatti? In this state, the person entering Nirodha Samapatti would have temporary complete cessation of consciousness.

Nirodha Samapatti:
'attainment of extinction' (S. XIV, 11), also called
saññā-vedayita-nirodha, 'extinction of feeling and perception', is the
temporary suspension of all consciousness and mental activity,
following immediately upon the semi-conscious state called 'sphere of
neither-perception-nor-non-perception' (s. jhāna, 8).


Reference request: the ways of the world

"The affairs of the world will go on forever. Do not delay the
  practice of meditation." - Milarepa


Buddhists here (one) think that natural leather is not encouraged but can be tolerated out of necessity.


Uncomfortable sleeping conditions on retreat

Google earth of meditation centre

They also provide a piece of 'masonite' wood over the concrete bed.

You can take your own camping mattress & pillow.

Since the retreat is catering mostly for backpackers, people turn up with their backpacks & whatever they are carrying in them, which they take into their room.

They don't have 'dhamma police' checking for camping mattresses the rooms.

As for taking a bath, it is outdoor, communal, cold water, using a dish.

As for toilets, generally squat (unless you can find a sit down, somewhere).

In the good old days, we all piled into these old wooden dorms, sleep on the floor & use this old toilet in the forest. At least recently there is an individual wooden bed.

This old toilet location is circled in red, below. One of the most beautiful toilet in the world.

Better view:

Meditate with the white Buddha.


Dukkha Nana - deep knowledge of our own suffering

"ñāṇa" is the Pali word for "insight" or "knowledge" (jñāna in Sanskrit), used in a phrase like "vipassanā-ñāṇa".

It appears in the Pali canon, for example in SN 45.8 in the definition of Right View:

  “And what is the noble eightfold path?
  “Katamo ca, bhikkhave, ariyo aṭṭhaṅgiko maggo?

  It is right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
  Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.

  And what is right view?
  Katamā ca, bhikkhave, sammādiṭṭhi?

  Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
  Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ—

I see from Google that some (contemporary) people use "dukkha nana" in the context of "dark night", however:

I don't remember much from "dark night" topics on this site, though there have been some
I don't know how to relate the "dark night" phrase to what I read in the suttas

Instead of "dark night" (e.g. as described in this answer), the message I get from the suttas is that:

Dukkha is discovered in 'real life' (as it were), and not during or as a result of practice -- e.g. the story of Gotami
"Knowledge of dukkha" is right view, it's insight into the cause of dukkha, its origin and cessation (e.g. the four noble truths) -- which might be from meditation but in the suttas I think it's usually (at least initially) as a result of hearing the dhamma explained (perhaps that explanation is then confirmed in meditation)

I don't quite trust the English-language "ego"-related words -- "ego" is Latin and/or Freudian originally, isn't it? Likewise I guess that the phrase "dark night" comes from the Christian tradition, I haven't tried to learn how that's related to Buddhism -- I'm pretty sure that Buddhist doctrine teaches, or at least that the Pali suttas teach, that there isn't a soul and that any and all self-views are associated with suffering.

In any case accepting the anatta view does not seem to me to be associated with suffering (not a "dark night", a "death of ego") -- instead I remember it as being always more like more like this:

  her madness left her and her right mind was established

and:

  And the master then uttered this verse:

    A person with a mind that clings,
    Deranged, to sons or possessions,
    Is swept away by death that comes
     — Like mighty flood to sleeping town.

  At the conclusion of this verse, confirmed in the fruit of stream-entry,
  she asked the master [for permission] to go forth [into the homeless life].

But who am I to tell you, you know, what other people experience?

Still I do remember reading people saying, on this site, or saying that their teachers said, that you should beware of people telling you that there are various specific stages of insight or meditation to go through, specific experiences.

I think the same or similar is in the Dhammacakkappavattanasutta:

  ‘This is the noble truth of suffering.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.
  ‘Idaṃ dukkhaṃ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

And the next two lines:

  This noble truth of suffering should be completely understood.’ Such was the vision that arose in me …
  ‘Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyyan’ti me, bhikkhave, pubbe … pe … udapādi.

  ‘This noble truth of suffering has been completely understood.’ Such was the vision that arose in me …
  ‘Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññātan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

The participle there is Pariññāta, from the verb Parijānāti, a variant of the verb Jānāti.

I think that jānāti is the same root as ñāṇa, i.e. jānāti is the verb "to know" and ñāṇa is the noun "knowledge".

The sutta might contradict what I said above about "specific stages" e.g. because perhaps it lists some:

  Dukkha "should be completely understood" ... "has been completely understood"
  The origin of suffering "should be given up" ... "has been given up"
  The cessation of suffering "should be realized" ... "has been realized"
  The practice that leads to the cessation of suffering "should be developed" ... "has been developed".


Samma Sati is a factor of Noble Eightfold Path. Yonisomanasikara is a factor of Sotapanna. Perhaps Yonisomanasikara is the fruit of following the path. (practicing Satipathana)

Further reading:
Association with people of integrity is a factor for stream-entry.
Listening to the true Dhamma is a factor for stream-entry.
Appropriate attention is a factor for stream-entry.
Practice in accordance with the Dhamma is a factor for stream-entry.
— SN 55.5

https://www.accesstoinsight.org/lib/study/into_the_stream.html

https://dhammawheel.com/viewtopic.php?f=13&t=31179&hilit=


How to deal with people and colleagues who are angry, complaining or seeking attention?

Difficult question because you wouldn't want these angry people turning on you because such people in the workplace often do. These people are often loitering in the workplace and can be a real danger. I left my last job due to such a person, who for years, I listened to, so often helped them with their work & at times even did their work for them. They were a talk-aholic, who had very low productivity (who I could manage due to my high productivity). But, during a certain issue, they turned against me & were used as a pawn to attack me.
Your 1st priority is your work. You don't want to be seen by your employer spending your time talking to others rather than working. The suttas say:

The employees thus ministered by their employer show their compassion
to him in five ways:
(i) they rise before him, (ii) they go to sleep after him, (iii) they
take only what is given, (iv) they perform their duties well, (v) they
uphold his good name and fame.
Sigalovada Sutta

In Buddhism, it is taught to never harm oneself for the sake of another.

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

Dhammapada

You can possibly begin by replying: "I am really busy now and must focus on my work. Maybe we can talk during the tea break or lunch break".
You might find these people won't want to waste their tea & lunch break talking.


The World and Five Aggregates of Clinging

There is no such thing as "five aggregates of clinging". The aggregates are things clung to therefore the meaning is "five aggregates clung to".

As for the word "loka" ("world"), there are many suttas that do not refer to this as the "physical world". The Loka Sutta refers to the "world" in the mind that is produced by egoism, such as "my family", "my country", "my planet earth", "my favourite television", "my life", "my career", "my purpose", etc.

Or other times, the suttas refer to "the world" is a predominant mental state; such as "jhana" as "the world exclusively of pleasant feelings" (MN 79).

The "world in the mind" is different for different individuals because each individual views & conceives (creates; manufacturers) the world differently. For some, the world is a place of "pleasure" or a place of "sacredness" or "produced by god" or something with a "plan for humanity". For others, the world is an "illusion", "unsatisfactory", "meaningless" and "worthless".

For example, right now, there are powerful people ("the gods") planning the future of the world to benefit themselves & their future generations. Where as there are also other people who have given up on the world, merely waiting for what they regard as a stupid world & life to end & pass.

For each individual mind, the conception of "the world" is different. These conceptions are endless in number & variety.


Can I practice Buddhism without meditating?

The Buddhist 3 Fold Training or main parts of the Noble 8 Fold Path are:

Morality,
Mastery over the Mind and
Wisdom.

You can practice 1 without meditation. But need meditation for to develop the other two. Also if you develop the other two your morality also becomes stronger.

Doing 1 itself gives benefit but this is much more if you practice all 3 parts of the Training (the latter 2 parts relating to Meditation and mental development) and with the addition of Giving which in part of the bases of merit with Morality and Meditation being an overlap.

The ultimate Buddhist goal is The Path to Nirvana in which Vipassana plays a great role.


Which Living Ajahns are considered to be Arahants today?

I'm asking this not to arouse curiosity of others, but to find good monks' Dhamma talks

An accomplished practitioner may not be a good teacher and a good teacher may not be an accomplished practitioner. In some cases teachers maybe both.

So ideally you should look for teachers who teach well, both theory and mediation.

Also the Buddhist should follow: pariyatti (theory), patipatti (practice), pativedha (experience). Whereas learning / listening to the Dhamma is just the 1st of these 3 parts. So a person should teach the theory he should teach the practice also well. Theory without practice is like an unused boat. You should row (patice) the boat (theory or tool) to get to see the other show (experience).

Also accomplished masters may not say so and also some who are not accomplished may claim to be so. Hence it is best not to look at this aspect in deciding who to listen to. Also see if the teaching sounds right, is logical and put it into practice and see if it is beneficial.

As always go to the source. The Tipitaka a the primary source and commentaries and sub commentaries as secondary and tertiary sources.


Should I decrease the amount of time I practice concentration meditation?

Concentration meditation is only a tool to temporary suppress your problems and hindrances.  It is not a self-contained technique for eradicating them.  This was one of the Buddha's great discoveries - an obstacle that he saw past when he was under the teaching of Uddaka Ramaputta and Alara Kalama.  Concentration is only valuable insofar as it aids in insight practice.  As the Buddha says, “When my concentrated mind [in the fourth jhana] was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to..." (MN 36.38).  The malleable and clear mind that you enjoy following samadhi is not an end in itself but needs to be directed back to the world of form.  That includes all of your mental hangups, psychological issues, etc.  The techniques for doing this are vast and include everything from mindfulness practices to Zen koans.

Ultimately, concentration meditation and insight practice go hand in hand.  They add value and support to each other making either practice greater than it would be on its own.  You don't need to abandon samadhi practice.  Just make sure you are using it effectively.


In Theravada Buddhism, there are two holidays I can think of that are related to giving: the kathina robe making and the day after the rains is over, called in Thailand devorohana (descending of the lord).

Kathina

Kathina refers to the frame used to make a robe in the time of the Buddha. After the rains, the monks would gather together cloth they had found or received as a gift and give it to a specific monk; any monk who has a worn or tattered robe is an eligible candidate to receive the kathina robe cloth or, if no such candidate exists, the robe may be given to any monk who is skilled in the making of the robe. Once it is determined who will receive the robe cloth, the community gathers together and offers the cloth. They then have twenty-four hours to complete the making of the robe. If they succeed in the communal effort, the entire community receives certain privileges that last for the next four months.

More information about kathina can be found here.

Devorohana

After the Buddha spent the rains in the Tavatimsa heavenly world teaching the Abhidhamma, he is said to have descended to the city of Samkassa on a mystical staircase. In celebration of this event (and the ending of the rains retreat), a ceremonial alms-giving with a Buddha statue leading the way is often performed on this day, often descending from whatever staircase happens to be handy. E.g.:

Other than that, pretty much all Buddhist holidays (Theravada, anyway) are traditionally seen as occasions for special attention to charity as well as morality and mental development.


Computers and Buddhist monks, offering computer to monk makes bad karma to both monk and donor?

In western monasteries isn't not uncommon for monks to use computers to teach the dhamma online or write books. However, a monk wont own the computer, you'll be giving the computer to the sangha.

You shouldn't have to worry about whether a pen or a computer is more of a distraction, the monk should be able to handle his own mind and distraction. If he knows that a computer is too distracting for himself then he will use a pen.

As for the Vinaya, you may want to search for terms "piracy" and "pornography" in Thannisaro Bhikkhu's book The Buddhist Monastic code I.

Piracy isn't against the vinaya but if a monk wanted to avoid piracy then unintentional stealing is not against the Vinaya. Accidentally seeing pornography isn't against the Vinaya but staring lustfully at a woman's parts (without intending on emitting semen) earns the lowest punishment- a dukhata.


Can anyone please list important books on Buddhism?

This depends on which Buddhist school or tradition you are referring to.

For the Theravada school, the main scripture is the Pali Canon or the Tipitaka, in the Pali language. Tipitaka means the three baskets. The three are the Sutta Pitaka which is the basket on the teachings of the Buddha and his disciples, the Vinaya Pitaka which is the basket on the monastic rules, and the Abhidhamma Pitaka which is the basket of philosophical analysis.

Here's one view of it below. The Dhammapada is only one book of the 15 books of the Khuddaka Nikaya, which is part of the Sutta Pitaka.

You can find it online at AccessToInsight or SuttaCentral.

There are also the commentaries to the Tipitaka and other supplementary writings, such as the Visuddhimagga.

Also see Chronological or other sequence for beginners, Recommendation for Suttas and How to Study the Suttas?.

Other Buddhist scripture for Mahayana Buddhism are either in Sanskrit, Chinese or Tibetan. The Vajrayana school is part of Mahayana.


Is Huayan, Chan, and Pure Land Buddhism the only sects that teach about multiverses?

Theravada teacher 31 planes of existence. Then there are many other (millions) similar planes.
https://www.accesstoinsight.org/ptf/dhamma/sagga/loka.html


And that is ok. Suppose you would have helped him, would you have felt aversion towards yourself because you allowed yourself to be tricked and towards him because he tricked you? Would his life improve beyond imagination if you would have bought the item?

Is it possible that you are allowing a trifling matter inflict exagerated suffering upon yourself?

One can accept the past the way it is and let it go.


I believe Tibetan Vajrayana lays more emphasis on visualization as against abstract thinking, as a means towards final liberation. Recommend utube  discourses by Professor Robert Thurman and Lama Govinda's classic 'Foundations of Tibetan Mysticism' for starters. Its likely to be a long haul.


Was The Buddha only human, or was he super-human?

Yes, Gautama Buddha had 32 major qualities, as do all Buddhas a.k.a. one who has attained the dharmakaya, sambhogakaya, as well as the nirmanakaya--the latter two of which correspond to the physical attainments.

These physical attainments progress according to the Taoist timeline of physical transformation of jing, chi, shen transformation but in Buddhism, which focuses on Wisdom, it is not necessary to focus on the physical aspect because this occurs automatically when one's mind is in the right place (Four Noble Truths, Right Samadhi, 8 + 2 Eightfold Path).

His mind is a mind free from the skandhas.

As for atman... He experientially discovered that there is no atman, that it is a causation illusion via the aggregates/skandhas, that we are the an ocean of interdependence... of Self and thus paradoxically, he attained the true Atman, the dharmakaya, becoming free from birth-and-death and forever serving ourself as a Buddha because such a perfectly compassionate immortal has nothing better to do with their time... this didn't happen at once and occured in a step-wise progression through the Four Noble Truths (which includes letting go of the things that bind one to Atman).

The above idea would be a Mahayana and Tibetan idea... less a Theravadin idea which insists on "annihilation" of self... (which in a sense is the same meaning because one annihilates oneself into the Buddhahood of serving others manifesting limitless skillful means and having uprooted one's poisons and afflictions already...)


I think such experiential truths should not be intellectualised. Any intellectual stance - of permanence or impermanence will be outside of non-dual reality.

Silence is the right answer. cf. Vimalakirti sutra (Wikipedia).

  Vimalakīrti remains silent while discussing the subject of emptiness
  with an assembly of bodhisattvas. The bodhisattvas give a variety of
  answers on the question what non-duality is. Manjusri is the last
  bodhisattva to answer, and says that "by giving an explanation they
  have already fallen into dualism". Vimalakirti, in his turn, answers
  with silence.

p.s. I didn't downvote, I don't object to the question.


There is a handy list of linked suttas at this link IV. The Happiness Visible in This Present Life

P.A. Payutto's A Constitution for Living is most excellent & includes the sutta reference for each list.

The Maha-Mangala Sutta is an excellent sutta.


Immaterial Absorptions and cultivating wisdom

In MN 70, the Buddha taught a seven-fold classification of practitioners. Depending on the various dominant faculties, the immaterial attainments are must-have to some class of disciples (ie. the "Liberated both ways", the "Body witness", etc.)..


Which aggregate appears before...perception or feeling?

The same terms are often used at a "microscopic-view" level, at a "day-to-day-view" level and at a "macro-view". This leads to a lot of confusion.

According to the Abhidhamma, feeling / sensation / experience (vedanā) and perception / recognition (saññā) arise simultaneously in every Thought Moment (cittakhaṇa). The Abhidhamma looks at things at a "microscopic-view" level.

The Suttas (MN 18 is an example) describe how sensing leads to thinking. At this "day-to-day-view" level, vedanā (part of the sensing process that is the same for everybody) leads to saññā (start of the thinking process; a subjective process influenced by latent defilements leading to distortion of perception).

The aggregates are a way of describing what constitutes a being (what a being is or what a being does). This is the "macro-view" level that describes the nature of existence. The aggregates do not have a sequence (they are not describing a process), so vedanākkhanda (feeling aggregate) and saññākkhanda (perception aggregate) arise simultaneously.


Possible to attain happiness without support, through art?

Working on your hobbies, advancing your career, developing a family, nurturing a child, going on vacations, increasing your wealth, raising your status in the world, attaining fame in society etc. could all make you happy.

Here, I'm guessing that art could be your hobby or career.

But the point is that these types of happiness would not last forever.

The goal of Buddhism is to find the sort of happiness that would be permanent.

On another note, please see this answer on why actors may go to hell and this answer which elaborates on the point that music and entertainment is not allowed for those undertaking the training of the eight precepts, ten precepts or ordination into monkhood.


Is psychic disease related to bad karma?

In Buddhism, the teachings about kamma are for the purpose of promoting good behaviour rather than for diagnosing the cause of psychiatric illness.

Psychiatric illness is generally caused by a genetic neurological disorder of the brain or, otherwise, kamma (actions) in the present life, such as an accidental brain injury or intentional drug use. It is definitely not caused by actions in a past life.

In his 2nd sermon about the ultimate truth or ultimately reality, the Buddha taught every component of the human life ('the five aggregates') can be subject to disease/damage (ābādhāya).

Even the five aggregates of a fully enlightened person can have disease/damage (ābādhāya), such as the famous Thai monk named Ajahn Chah, who had a brain disease in his old age.

Therefore, about the cause of your illness, you should follow the advice of your doctor rather than listen to Buddhists who speculate superstitiously about unknowable past life karma.


Which Hindrances are counteracted or enhance by the 37 and Jhana Factors?

This is just an outline of a few things I have collected so far:

  Sensual Desire

...

  One-pointedness of mind, of the factors of absorption (jhananga);

  Mindfulness, of the spiritual faculties (indriya);

  Mindfulness, of the factors of enlightenment (bojjhanga).

  Ill-Will

  ...

  Rapture, of the factors of absorption (jhananga);

  Faith, of the spiritual faculties (indriya);

  Rapture and equanimity, of the factors of enlightenment (bojjhanga).

  Sloth and Torpor

  ...

  Applied thought, of the factors of absorptions (jhananga);
  Energy, of the spiritual faculties (indriya);
  Investigation of reality, energy and rapture, of the factors of enlightenment (bojjhanga).

  When the mind is sluggish, it is not the proper time for cultivating the following factors of enlightenment: tranquillity, concentration and equanimity, because a sluggish mind can hardly be aroused by them.

  When the mind is sluggish, it is the proper time for cultivating the following factors of enlightenment: investigation of reality, energy and rapture, because a sluggish mind can easily be aroused by them.

  — SN 46:53

  Restlessness and Remorse

  ...

  Rapture, of the factors of absorption (jhananga);

  Concentration, of the spiritual faculties (indriya);

  Tranquillity, concentration and equanimity, of the factors of enlightenment (bojjhanga).

  When the mind is restless it is not the proper time for cultivating the following factors of enlightenment: investigation of the doctrine, energy and rapture, because an agitated mind can hardly be quietened by them.

  When the mind is restless, it is the proper time for cultivating the following factors of enlightenment: tranquillity, concentration and equanimity, because an agitated mind can easily be quietened by them.

  — SN 46:53

  Doubt

  ...

  Reflection, of the factors of absorption (jhananga);

  Wisdom, of the spiritual faculties (indriya);

  Investigation of reality, of the factors of enlightenment (bojjhanga).

Source: The Five Mental Hindrances and Their Conquest, SN 46.53 - Fire


Choiceless awareness is the awareness without "you"-the ego-self- involved(without your preferences, your life history, beliefs). You're fine with all of the options and you're in a total acceptence of whatever is the case. You're fine If "a" happens or "b" happens or "c" happens or none of them happens. And with that clear awareness you know what is the right thing to do. Without this clear awareness the choices would always be based on conditioning.

This kind of clear awareness is the continous experience in the high enlightenment stages, and it is temporary experiences for the good spiritual people. So it is better to not seek this kind of awareness because you can't immediately have this kind of awareness and live based on it but you can live in such a way(mindfully, spiritually) so you can temporarily have this kind of awareness time to time and eventually you can permanently have this awareness when you reach to the high enlightenment stages. And then even when you act based on your personal preferences, you would not act based on attachment or serious desires but kind of a "game". And you'll never attach to the form-ego reality again because you would have the permanent realization of the illusory nature of the self/ego which is not more real than a shadow.


Buddhism has two levels of teaching:

(i) worldly/moral; and

(ii) non-worldly.

Non-worldly love is universal love of metta (refer to Sn 1.8); which does not include sexuality.

Worldly moral love is fidelity or loyalty to one person (refer to AN 4.55). Romantic love can exist within moral love however it is the non-romantic mutual life goals & qualities that are the most important criteria in Buddhism for a lasting relationship (refer to AN 4.55). If people engage in sexual relationship, in Buddhism, this is done without sharing your partner with others.


Could a software model of Abidhamma ( human thought Process - citta) help in Psychology?

I am an Abhidhamma teacher and used to be a software programmer. Your suggestion is very noble and innovative. I am not sure that the sensing process / thinking process found in the commentaries is the right starting point for such a software program.

My impression is that the sensing process / thinking process were developed to show how sensing and thinking can be natural processes (without a "self" who senses or thinks). The Abhidhamma focuses on the "micro" scale whereas the problem that you are trying to solve is at the "macro" scale.

As an analogy, the "water cycle" (evaporation - condensation - precipitation) that we learned in primary school shows how rain is a natural phenomena. The "water cycle" is not useful for meteorologists in predicting weather; they use other tools.

As another analogy, the models of how atoms and molecules are constructed are not going to help much if you want to build a house.

There are aspects of Buddhism that can help people with problems such as MBSR (mindfulness meditation) or the application of natural decisive support condition (from the Abhidhamma). My impression is that these do not naturally lend themselves to software programs.

You asked specifically about software model of the thought process, but the more general question "Could Abhidhamma help in Psychology?" is even more intriguing (at least for me). I have a couple of interesting books by Mirko Frýba ("The Art of Happiness" and "The Practice of Happiness") that connect Abhidhamma with modern Psychology.


Gods realm, how do you get out? Achieve Nibbana in this realm?

From the perspective of the old Pali scriptures, I am not aware of anywhere that states: "It is more difficult to achieve nibbana in the a godly realm than in the human realm".

For example, AN 4.123 describes Nirvana ("unbound") in the god realms.

I think the answer to this common view is based in the type of 'godly' realm.

A most common godly realm in the Pali scriptures are higher meditation states (jhana), as described in AN 4.123.

However, there are godly realms that equate to luxurious wealthy lifestyles of sensual pleasures (e.g. MN 37). It is possibly this godly realm called The Sensuous World (kama-loka) that makes it difficult to achieve Nibbana.

  Good sir Moggallana, the Vejayanta Palace has a hundred towers, and each tower has seven hundred upper chambers, and each tower has seven
  nymphs and each nymph has seven maids. Would you like to see the
  loveliness of the Vejayanta Palace, good sir Moggallana?


Do the words, Dharmakaya, Nirmanakaya or Samboghakaya appear in any Teravada Buddhist Scriptures?

The Trikaya concept is a Mahayana concept although the origin to the term Dharmakaya could be found in the Pali Canon at SN 22.87:

  Enough, Vakkali! What is there to see in this vile body? He who sees Dhamma, Vakkali, sees me; he who sees me sees Dhamma. Truly seeing Dhamma, one sees me; seeing me one sees Dhamma."


Here are some finger-snapping and udder-pulling moments of love and mindfulness:

AN1.53:1.1: “If, mendicants, a mendicant cultivates a mind of love even as long as a finger snap,

AN1.54:1.1: “If, mendicants, a mendicant develops a mind of love even as long as a finger snap,

AN1.55:1.1: “If, mendicants, a mendicant focuses on a mind of love even as long as a finger snap,

AN9.20:9.1: It would be more fruitful develop the perception of impermanence—even for as long as a finger snap—than to do all of these things, including developing a heart of love for as long as it takes to pull a cow’s udder.”

AN9.20:8.9: It would be more fruitful to develop a heart of love—even just as long as it takes to pull a cow’s udder—than to undertake the training rules.

SN20.4:1.2: “Mendicants, suppose one person was to give a gift of a hundred pots of rice in the morning, at midday, and in the evening. And someone else was to develop a heart of love, even just as long as it takes to pull a cow’s udder. The latter would be more fruitful.

AN1.405:1.1: principles—keen, aware, and mindful, rid of desire and aversion for the world, even for the time of a finger snap …

AN1.405:1.1: principles—keen, aware, and mindful, rid of desire and aversion for the world, even for the time of a finger snap …

AN1.406:1.1: If they generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise, even for the time of a finger snap …

AN1.407:1.1: If they generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up, even for the time of a finger snap …

AN1.408:1.1: If they generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have not arisen do arise, even for the time of a finger snap …

AN1.409:1.1: If they generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development, even for the time of a finger snap …

There may be more...


Dukkha is the characteristic of all human experiences (or what is felt) either pleasant, painful or neutral. Pain is Dukkha in it's own right. Parting with pleasantness is Dukkha. Also any conditioned existance is Dukkha even in the neutral experiences as becoming is present which has inherent suffering like birth, aging, painful life experiences and death .


What are the common buddhist practices to eliminate sleepiness?

Buddha gave his disciple Moggallana a sequence of advice on how to overcome drowsiness during meditation. Moggallana was however continuously meditating for 7 days without sleep when he received this advice.

  Well then, Moggallana, whatever perception you have in mind when drowsiness descends on you, don't attend to that perception, don't pursue it. It's possible that by doing this you will shake off your drowsiness
  But if by doing this you don't shake off your drowsiness, then recall to your awareness the Dhamma as you have heard & memorized it, re-examine it & ponder it over in your mind. It's possible that by doing this you will shake off your drowsiness.
  [..] then repeat aloud in detail the Dhamma as you have heard & memorized it. [..]
  [..] then pull both your earlobes and rub your limbs with your hands. [..]
  [..] then get up from your seat and, after washing your eyes out with water, look around in all directions and upward to the major stars & constellations. [..]
  [..] then attend to the perception of light, resolve on the perception of daytime, [dwelling] by night as by day, and by day as by night. By means of an awareness thus open & unhampered, develop a brightened mind. [..]
  [..]  then — percipient of what lies in front & behind — set a distance to meditate walking back & forth, your senses inwardly immersed, your mind not straying outwards. [..]

  But if by doing this you don't shake off your drowsiness, then — reclining on your right side — take up the lion's posture, one foot placed on top of the other, mindful, alert, with your mind set on getting up. As soon as you wake up, get up quickly, with the thought, 'I won't stay indulging in the pleasure of lying down, the pleasure of reclining, the pleasure of drowsiness.' That is how you should train yourself.

  AN 7.58


Question about the Pitāpūtrasamāgama-sūtra

The Pitāpūtrasamāgama-sūtra is most likely based on some earlier Abhidharmic writings from one or two centuries after the Buddha’s death. Multiple versions of this sutra have been recovered, perhaps the most famous one from the Ratnakuta collection. The dating of this collection is uncertain, but the collection is mentioned in the Nikāyasaṅgraha, a Theravadin text. It states the collection was compiled by the Caityaka, which had branched off the Mahāsāṃghika school by the 1st or 2nd century BCE.

Nagarjuna lived somewhere between 150-250 CE, so the text very likely predates him.


Why did the Buddha touch the earth at his enlightenment?

PaPa, I believe touching the earth is a later addition to pali cannon, but i could be wrong.  Bodhirajakumara Sutta is one of the best sutta of autobiography of Bhudda.  Buddha also told Ven Anuruddha in dozens of sutta about himself from the history of sakaya clan, when he came down from Dusita into his mother's womb and so on to after the evening of enlightment.

http://tipitaka.wikia.com/wiki/Bodhirajakumara_Sutta


Where do I focus ? On the outer nose or outer nose with upper lip?

The instruction is: sati-parimukkham, or parimukkham-sati.
This means: mind-around-mouth
It also means: mind-around-face
It also means: mind around the front
It also means: mind around the interface [between the personal and the external]
It also has been interpreted as meaning: mind the business at which you are about (that is minding).

This instruction is found in cases where a formula for meditation is being set forth, not exclusive to minding the in and out breaths.

There is no instruction that reads: 'focus where the breath is felt' or 'at the nose' or at any specific place. Try to focus on the point where the breath passes the nostrils you will quickly see that you cannot find that place. It moves around at light-speed!

That is why the instruction reads "around" (pari). The point is the focus, not the locus. This is also important as a preventive measure: our job here is not to maintain a state of concentration on any object. We are trying to develop concentration (or better, focus) as a skill with a tool to be used in understanding other things. You are not going to Nibbana with your mind focused on your nose!

Follow the instructions without trying to pick it apart and you will see the advantages of minding around the mouth as a starting point, minding the face as a matter of minding the sense-reactions, minding the front as minding the whole body, minding the interface as minding the inter-relations of the body and the external world, and minding your business as keeping you focused on the task. Round and round, up and down, back and forth. A spectrum.


I live in a country where most people are either atheist or christian. Estimates are that between 0.4 and 1% of all people here call themselves a Buddhist.

It's been my experience that there isn't a single agreed upon definition about when you can call yourself a Buddhist. Some people say you are a Buddhist if you consider yourself to be one, others say you need at least several years training from an acknowledged Buddhist teacher. This being said, most people I know (but certainly not all) regard the ceremony of 'taking refuge' as the moment when they became a true Buddhist.

Personally I like the view of Dzongsar Jamyang Khyentse Rinpoche who has written a book on the topic called "What Makes You Not a Buddhist":

  It’s whether you agree with the four fundamental discoveries the Buddha made under the Bodhi tree, and if you do, you can call yourself a Buddhist (source).

Disclaimer: this answer is largely based on my own answer on a similar question


With the intention of increasing Sati some monks advise to recall daily events. Maintaining a Journal or Diary will help towards this. The number, clarity and detail of what you recall is not so perfect proxy to your Sathi practice. Also it increases memory to study and remember the Dhamma.

Also there is a concept of Pin Potha, which is a journal of all good deeds done. This can include all the categories which you mention and more. Also maybe elements of study.


How are expectations and responsibilities seen in Buddhism?

Buddhism has two types of teachings: (i) worldly teachings; and (ii) non-worldly teachings. In the worldly teachings, a worker should do their job to the best of their abilities. In other words, Buddhism places expectations upon workers; just as monks must fulfil the expectations of their livelihood. The scriptures say:

  The servants and employees thus ministered to as the Nadir by their
  master show their compassion to him in five ways:

  (i) they rise before him,

  (ii) they go to sleep after him,

  (iii) they take only what is given,

  (iv) they perform their duties well,

  (v) they uphold his good name and fame.

  DN 31

One meaning of the word 'dhamma' is 'duty' or 'practice'.


If Buddha is able to predict the future of other sentient beings how can freewill be possible as its very nature is that of unpredictability?

The Buddhist view is beyond the extremes of either absolute free will or absolute determinism. Our future depends on our acts and our choices now. However, our acts and choices, and indeed even our thoughts are constrained by the circumstances as well as our own habits, both of which are fruits of our own karma.

Now, regarding the prophecy, you can think of most sentient beings as rolling in a wide track (a wide furrow, like a river bed) -- unless they encounter some external force that will push them out, or make an extraordinary effort themselves, all their movements despite their freedom to choose will stay within the bounds of the track.

So in case with Devadatta, Buddha has seen that his cousin did not have enough force of his own to get off track. This is how he was able to make the prediction.


Change is permanent.

The Laws of Nature (Dhamma) are permanent.

The unchanging Nibbana (Nirvana) is also permanent.

Buddhism explains only conditioned things (sankhara) are impermanent; thus conditioned impermanent things are permanently impermanent.

The Dhamma (Natural Truth) is permanent (but not-self).

This is standard Buddhism, as follows:

  "All conditioned (sankhara) things are impermanent".
  "All conditioned things (sankhara) are unsatisfactory".
  "All things (dhamma) are not-self".

  Dhammapada


Does any school seriously believe Maitreya might appear in my lifetime

Well, things have to get really really bad and then it'll have to get really really good in order for Metteyya Buddha to appear:

"And the sons of these sons will come to live eighty years; their sons to 160 years; their sons to 320 years; their sons to 640 years; their sons to 2,000 years; their sons to 4,000 years; their sons to 8,000 years; their sons to 20,000 years; their sons to 40,000 years; and the sons of those that lived 40,000 years will come to live 80,000 years.
Among humans living 80,000 years, brethren, maidens are marriageable at 500 years of age.
Among such humans there will be only three kinds of disease—appetite, non-assimilation and old age."
At that period, brethren, there will arise in the world an Exalted One named Metteyya, Arahant, Fully Awakened, abounding in wisdom and goodness, happy, with knowledge of the worlds, unsurpassed as a guide to mortals willing to be led, a teacher for gods and men, an, Exalted One, a Buddha, even as I am now. ~ DN 26 ~


Did the Buddha have more advice for the lay follower than is typically supposed?

I've seen this listing of The Buddha's Daily Routine where it is said the Buddha slept only one hour each night. He divided his days into a morning session and an afternoon session and his nights into 3 "watches".

It's said the monks would usually go to the Buddha to ask him questions during the afternoon session. The followers (which I assume means lay followers) would go to listen or ask questions in the first watch of the night (6 pm - 10 pm) and then the angels would do the same in the middle watch of the night from 10 pm - 2 am.

I don't know the origin of this information, but I can't help but be inspired by both the orderliness of it and the kindness of it, for the Buddha to devote so much time to helping beings find their wisdom. We've had a good question here on the site about asking questions. It's interesting that we here are still asking questions in this same spirit of seeking support for finding our own wisdom.

So with all that time devoted to answering the lay followers questions, one can imagine that there was plenty of advice given over the 45 years that the Buddha taught. How could there not have been? I think the monks who had to recite all the suttas orally for those many years before they were written down must have had their hands full. It seems logical that they would have focused on that which would bring the most benefit to those most dedicated to the goal of enlightenment.

Edit

One sutta from the Pali Canon which is full of advice to lay people is

Sigalovada Sutta: The Discourse to Sigala.


Please see Ven. Gunaratana's "The Jhanas". He gave pretty detailed descriptions of the standard jhanas versus the vipassana one, what's called "momentary concentration"/khanikaSamadhi.


Does Yogacara and its Alayavijnana fail compared to a Permanent Self?

Shankara is Advaita Vedanta, a branch of Hindu philosophy inspired by Buddhism, so why are we talking about him? I guess you were reading his critics of Buddhism and this is what you ask?

Your confusion about "infinite regress" comes from your materialistic assumption that separate objects exist in and of themselves, without observers. But in reality, separation into objects is a feature of the observing mind.

The observing mind does not arise all at once but emerges gradually from impressions of interactions. These impressions and interactions are automatic and undifferentiated, they have to accumulate until the patterns in them become obvious enough so that individual objects can be delineated. The mind is nothing other than the sum total of these accumulated impressions giving rise to an ability to recognize.

It's not that nothing exists prior to the delineation, but whatever does exist is not delineated, so before delineation there are no separate objects to talk about. The boundaries between objects are arbitrary and are drawn by the observing mind. Different beings delineate different objects thereby creating their specific subjective realms. The desires beings have are for those subjectively delineated objects.

What you call substratum is nothing other than the cyclicaly dying and reemerging medium of living beings. They are the carriers or the bearers of the samsaric mind. This mind is partially taught to and partially reinvented by every newly born baby. No permanent self is necessary because beings take turns carrying the torch of the samsaric mind and passing it on down the line.

Alayavijnana is the sum total of information carrying forward by the diversity of media that the samsaric mind can draw upon as it recreates itself in the new generations of sentient beings.


Why does Mara, the Evil One one comes looking for consciousness at death?

In many cases Mara the Evil One appears when he realises that someone somewhere is about to escape from his grips, when they are practising ardently, about to attain enlightenment, and his purpose is to arouse fear, trepidation, and so on to disrupt their practice.Kassaka Sutta,Brahma-nimananika Sutta,Soma Sutta,Sister Vajira Sutta etc..

IMHO Mara is searching to see if Vakkali has actully escape from him. If Mara has to search, that means that that consciousness has already gone beyond his domain.


Why is there a Miscellaneous chapter in the Dhammapada?

I can only speculate. If we examine the preceding & proceeding chapters:

Maggavagga is about the Path and verses 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 285 and 289 all include the word "the path", while verses 283, 286, 287 & 288 are about when the path is not practised.

Nirayavagga is about Hell and every verse is related to the chapter title of hell.

As for the Pakinnakavagga: Miscellaneous, I would classify its verses as follows:

Verses 290 to 295 appear related to each other, which appear to be about higher happiness and freedom from cankers, unwholesomeness & suffering.

Verses 296 to 301 appear to be about another collection of related general practices.

Verses 302 appears to be about a separate topic of certain unique difficulties & sufferings.

Verses 303 to 305 appear to be related to the fruits of virtue.

In conclusion, at least unlike the preceding & proceeding chapters, it appears there are four different categories of teachings in the Pakinnakavagga; thus it is called Miscellaneous.
While I do not know the Dhammapada very well, similarly, I always wondered why verses 153 and 154 were included in the Jaravagga about Old Age.
As Ruben2020 said, often sutta titles are not directly related to the sutta subject matter. For example, the 2nd sermon (SN 22.59) is called Anatta-Lakkhana Sutta yet the word "lakkhana" is not found in the sutta or in any related sutta. While the term "Three-Characteristics" is inherently used in Buddhist discussion, this term actually never exists in the suttas. Based in AN 3.136, the "Three-Characteristics" should probably be called the "Three Natural Lawful Elements" (dhammaniyāmatā sā dhātu) or similar.


Would mindfulness of breathing be as easy as other meditations on public transport?

Mindfulness with breathing is most suitable for public transport.

  Would mindfulness of sight be more appropriate in such a context?

Both should be practised. When there is nothing necessary to look at, practise anapanasati. When there is something necessary to look at, have mindfulness & wisdom at sense contact.

  Is mindfulness of breathing suitable to walking, or is it preferable to practice mindfulness of stepping and so on?

Mindfulness with breathing is suitable to formal walking, i.e., when walking back & forth on a defined path or when walking on a clear path/road (with no obstacles to trip on). However, it requires skill to practise it.

  I am mainly asking this because my formal meditation is almost impossible, as I live at home and noises are continuously occurring.
  I'm specifically talking about television noises, or discussions,
  which in addition to being loud also distract from my practice.

You should still try to practise anapanasati at home (although it is difficult to do with eyes closed in the presence of others but can be done with eyes open).


Can effective altruism (specifically Earning to Give) and Buddhism co-exist if Earning to Give was done to the extreme?

The question is asking about Bodhicitta (Mahāyāna Buddhism), Confirmed Candidate of Future Buddha (Theravada).
I would like to explain Striving to attain the Nirvana with an example flying with airplane. If you offered more money, you can get more luxurious class or seat.

  so, after all that, there is no time to meditate.

There is most simple way to attain Nirvana. Concisely, meditate and then attain Nirvana. This is a kind of flying with an economy seat. Because you offer less, you just get a seat what you pay for.

Here is Sutta Bahiya Sutta. He was the one who attained Nirvana the most fastest way in Gautama Buddha's teaching. Even though he attained Nirvana in fastest way in his last life meeting with Buddha, he strived for many uncountable years during his past lives. It means that it is not an easy job to be a student with flying colors in Buddha's teaching.

For the life of a confirmed Candidate of Future Buddha, the job is extremely harder to accomplish; only the strongest determination and dedication can go through because being a Sammasambuddha is highest class of attaining Nirvana. If you are going that way, you have to strive for perfect in offering. "Earning to give" or Earning to offer" is the very first step to strive for being Sammasambuddha. The candidate offered even his life to complete his offering capacity. There are countless of lives where candidate of Gautama Buddha dedicated just offering (Earning to give/donate). Yes, "there is no time to meditate", there might be the case because he just strived for donation, trying not to attach anything he owned. But the act of Dana is very first cornerstone to become a Sammasambuddha.

Here is list of paramis

  And wouldn't others' welfare be all what this person lives for anyway?

I do not know exactly to what extent he lived/survived only for other's welfare (at least he needed to consume to be alive in particular past life but probably, I guess). I like to request reference/citation if anyone knows about Buddha past lives regarding to this statement.

  How on earth can this person seek buddhahood?

This person had long way to complete all the paramis to become Buddha. Not a single life, not 100 lives, not 1000,000 lives but uncountable lives he strived for being Buddha.

  where does Buddhism and the philosophy of effective altruism split, when one spends all their time Earning to Give?

Yes, it was done to extreme by the example above. Yes, both can co-exist if you're moderate person and you are going to strive for attaining Nirvana in normal way (just want to be a normal student of Buddha's teaching).

For example in real life two students may differ in determination and dedication. One is striving for LSAT to attend Columbia Law School or Harvard Law School. Another might say "he is not himself recently" but two students differ in their goals. So that kind of case is expected.


In descriptions of the five skandhas the fifth, Vijñāna, is described/translated as "consciousness" and "awareness": as if they're interchangeable.

But maybe there are other types of awareness. Ibid. says,

  This type of awareness appears to be more refined and introspective than that associated with the aggregate of perception (saññā) which the Buddha describes in the same discourse as follows [etc.]

And,

  Similarly, in the traditionally venerated 5th-century CE commentary, the Visuddhimagga, there is an extended analogy about a child, an adult villager and an expert "money-changer" seeing a heap of coins; in this analogy, the child's experience is likened to perception, the villager's experience to consciousness, and the money-changer's experience to true understanding (paňňā).[15] Thus, in this context, "consciousness" denotes more than the irreducible subjective experience of sense data suggested in the discourses of "the All" (see prior section); here, "consciousness" additionally entails a depth of awareness reflecting a degree of memory and recognition.

So maybe "awareness" is also used for sense-impressions (e.g. visual sight), which "consciousness" then reifies into a chariot, and/or "consciousness" is also used in the sense of "wisdom" (one word for which is 'higher consciousness')

I don't know about Buddhist teaching but it's reminding me of one time when my Tai Chi master pretended to attack me and I moved to block without thinking about it: so my action was aware (of what I saw) but unconscious.

Similarly when driving a car: when I was a student driver I had to consciously think about everything ... changing gear, other cars, road signs, stationary objects, indicators, the driving instructor, etc.  Now that I have more-or-less mastered driving it's sufficient to be aware of what I see around me, and to some extent being less conscious implies greater capacity for awareness.

Maybe I developed neural circuitry to handle the sense-input-signals from driving...


Does being a lay Buddhist have any advantages over a Monk?

There is the case of Ghaṭīkāra, who was asked:

MN81:11.2: ‘Dear Ghaṭīkāra, you have heard this teaching, so why don’t you go forth from the lay life to homelessness?’

Ghaṭīkāra responded:

MN81:11.3: ‘Don’t you know, dear Jotipāla, that I look after my blind old parents?’

And Ghaṭīkāra was a non-returner:

MN81:18.16: And since he has ended the five lower fetters, Ghaṭīkāra will be reborn spontaneously and will become extinguished there, not liable to return from that world.

Lay Buddhists are still tied to the world, but their practice can still benefit themselves and others. Ghaṭīkāra was the chief attendant of Buddha Kassapa.

MN81:18.1: ‘Great king, there is a market town named Vebhaliṅga,  where there’s a potter named Ghaṭīkāra. He is my chief attendant.

This story made the Buddha smile. Perhaps it might make you smile as well. There is a lot more in that sutta that what is posted here.


How often should you meditate? The short answer is every day, and don't overdo it.

The long answer: If, like me, you want a lasting improvement in your day-to-day affairs, you should prioritize application and regularity, while evaluating your practice critically, and if possible, taking a course in meditation.

Application

After you finish sitting, can you keep on applying what you've learned for the next 5 minutes? For the next 10 minutes? For the next 10 hours, even? This is something that comes with practice, and moreso if your practice is regular.

R.Barzell's comment about going about your day mindfully is important, because meditation is worth more if you take it as a training on how to handle daily life. When someone says something that used to offend you, if you can look at that the same way you look at your breath, that's a huge  benefit. On the other hand you might make many beginner's mistakes, such as thinking "Meditation is an escape from reality that will make me feel good" or being overconfident and smug about your supposed progress. Both are mistakes I have made in the past.

Regularity

Regularity will make or break your practice. Even if you only sit 10 minutes, you'll get huge benefits from practicing every day, regardless of which tradition you practice (assuming that you stick to a tradition and don't make a random fruit basket of traditions). So if you're sitting for 30 minutes a day every day, you should ideally make more progress than someone who only sits 10 minutes a day every day. But all of this probably doesn't matter if you can't evaluate your practice critically.

Right Reflection

This means asking the right questions about your practice.

What was gained from this practice? What was lost?
Does this teacher have good qualities? Bad qualities?
Is there more or less suffering as a result of the practice?
Am I more prone to distraction or more focused?

To be clear, I don't mean you should to overly analyze this in the mind as our logical abilities can only take us so far. What I mean is to keep an eye out. Try things and see how it goes. As some say, check yourself before you wreck yourself (I really like that expression, hah).

Sleepiness

This one probably varies depending on what tradition you practice. In the Mahasi Sayadaw school, any experience that arises should be the main object of meditation. This goes for sleepiness, so if you're sleepy, focus on that. Either you'll fall asleep or the sleepiness will go away. We shouldn't worry about falling asleep, but, in the case that we start worrying, then we should meditate on the worrying itself.

Take a Course

Finally, there's great value in taking a course under an accomplished teacher. A teacher can correct your practice when it goes astray—I know my practice went astray plenty of times, so I'm grateful to my teacher for helping with that. On a course you will probably meditate during every waking hour for many days consecutively. While this may seem to oppose the idea of meditating 10 minutes a day every day, think how much more you can gain from a consistent practice, when you have under your belt lessons learned from 50 or so hours of nearly continuous meditation under the guidance of a teacher.

Beware the Lotus

I forgot to add, be careful about sitting with one leg on top of the other, or even worse, both legs on top of each other. If you don't have the requisite flexibility in your hip sockets, you will do long-term damage to your knees as they bend in ways they are not built to handle. Much less strenuous is Burmese position, where one leg is in front of the other.


Does Nagarjuna's Middle Treatise 24:18 teach real knowledge?

No, this is not an OK-ish understanding, since it does not approach traditional interpretations (whether that of Tsongkhapa or his opponents belonging to the Jonang school or the Nyingma tradition).

First, from the Madhyamika-Prasangika viewpoint (Buddhapalita, Candrakirti, Shantideva, Tsongkhapa, etc) there are thee types of dependent-arising:

Dependent on causes and conditions
Dependent on parts
Dependent on names

From the Madhyamika-Svatantrika viewpoint (Bhavaviveka, Haribhadra, Kamalasila, etc). There are only the first two types (or maybe this is forced on them by Prasangika proponents).

The point is: all objects of knowledge are dependent arising, even those that do not arise from causes and conditions and are therefore permanent phenomena (such as space, cessation, emptiness). This accords with the next verse of the same chapter:

  Something that is not dependently arisen, Such a thing does not exist.
  Therefore a non-empty thing Does not exist.

Traditionally, we say that the meaning of dependent-arising is emptiness. This is an interpretation of the verse, since dependent-arising is not said to be emptiness, but the meaning of emptiness. This is because realizing emptiness does not equate realizing dependent-arising.  One can not realize something as being a dependent-arising without having emptiness prior. That 'this is a provisional name' refers to emptiness being dependent-arising. Since it is a permanent phenomena, it does not depend on causes and conditions. However, it depends on parts and names: the emptiness of the mind, for instance, depends on its basis (i.e. the mind). Emptiness is necessarily emptiness of something and depends on its basis, therefore it is a dependent-arising.

This was stated because some think that emptiness exists truly (inherently) while it is not the case.

I suggest you attend teachings on this text and commentaries. One needs to rely on a teacher to study such texts. You started saying that you like simple statements, but it might be a trap leading you to think you can understand on your own.


Should Buddhist parents engage in idiot compassion?

When children made a "mess" or mistakes, parents could clean their "mess" every time but that would not be wise as they cannot be on their children's side forever. There will come a time when they will pass away. Instead, parents should teach their children to be independent and learn to reflect on their own actions. In Ambalatthika-rahulovada Sutta, Buddha once said to his seven years old son, Rahula:

"What do you think, Rahula: What is a mirror for?"

"For reflection, sir."

"In the same way, Rahula, bodily actions, verbal actions, & mental actions are to be done with repeated reflection."

References:
"Ambalatthika-rahulovada Sutta: Instructions to Rahula at Mango Stone" (MN 61), translated from the Pali by Thanissaro Bhikkhu. Access to Insight (BCBS Edition), 30 November 2013, http://www.accesstoinsight.org/tipitaka/mn/mn.061.than.html


What is the significance of the 28 Buddhas within Buddhism?

As a quick answer, I think we can think about how rare it is to have a Buddha and his teachings. It took so many Kalpas (aeon) for 28 Buddha to appear. So we can reflect on this and think how urgently we need to practice the Dhamma.


In Buddhist meditation, the primary meditation object is 'letting go' (vossagga). The other things (breathing, feelings, etc) are just side-effects or 'signs'. For stream-enterers, letting-go (or little Nibbana) is the meditation object.

  And what is the faculty of concentration? There is the case where a monk, a disciple of the noble ones, making it his object to let go (vossagga),
  attains concentration, attains singleness of mind. Quite withdrawn
  from sensuality, withdrawn from unskillful mental qualities, he enters
  & remains in the first jhana... SN 48.10

  The Great Way is not difficult for those who have no preferences. When
  love and hate are both absent everything becomes clear and
  undisguised. Make the smallest distinction, however, and heaven and
  earth are set infinitely apart.

  If you wish to see the truth then hold no opinions for or against
  anything. To set up what you like against what you dislike is the
  disease of the mind.

  When the deep meaning of things is not understood the mind's essential
  peace is disturbed to no avail.

  The Way is perfect like vast space where nothing is lacking and
  nothing is in excess.

  Verses on the Faith Mind by Chien-chih Seng-ts'an  Third Zen Patriarch
  [606AD]


Why does the Buddha, in the Pali Canon, periodically engage in harsh speech?

The answer to this comes in the Kesi Sutta:

  As he was sitting there, the Blessed One said to him: "You, Kesi, are
  a trained man, a trainer of tamable horses. And how do you train a
  tamable horse?"

  "Lord, I train a tamable horse [sometimes] with gentleness,
  [sometimes] with harshness, [sometimes] with both gentleness &
  harshness."

  "And if a tamable horse doesn't submit either to a mild training or to
  a harsh training or to a mild & harsh training, Kesi, what do you do?"

  "If a tamable horse doesn't submit either to a mild training or to a
  harsh training or to a mild and harsh training, lord, then I kill it.
  Why is that? [I think:] 'Don't let this be a disgrace to my lineage of
  teachers.' But the Blessed One, lord, is the unexcelled trainer of
  tamable people. How do you train a tamable person?"

  "Kesi, I train a tamable person [sometimes] with gentleness,
  [sometimes] with harshness, [sometimes] with both gentleness &
  harshness.

  "In using gentleness, [I teach:] 'Such is good bodily conduct. Such is
  the result of good bodily conduct. Such is good verbal conduct. Such
  is the result of good verbal conduct. Such is good mental conduct.
  Such is the result of good mental conduct. Such are the devas. Such
  are human beings.'

  "In using harshness, [I teach:] 'Such is bodily misconduct. Such is
  the result of bodily misconduct. Such is verbal misconduct. Such is
  the result of verbal misconduct. Such is mental misconduct. Such is
  the result of mental misconduct. Such is hell. Such is the animal
  womb. Such the realm of the hungry shades.'

  "In using gentleness & harshness, [I teach:] 'Such is good bodily
  conduct. Such is the result of good bodily conduct. Such is bodily
  misconduct. Such is the result of bodily misconduct. Such is good
  verbal conduct. Such is the result of good verbal conduct. Such is
  verbal misconduct. Such is the result of verbal misconduct. Such is
  good mental conduct. Such is the result of good mental conduct. Such
  is mental misconduct. Such is the result of mental misconduct. Such
  are the devas. Such are human beings. Such is hell. Such is the animal
  womb. Such the realm of the hungry shades.'"

  "And if a tamable person doesn't submit either to a mild training or
  to a harsh training or to a mild & harsh training, what do you do?"

  "If a tamable person doesn't submit either to a mild training or to a
  harsh training or to a mild & harsh training, then I kill him, Kesi."

  "But it's not proper for our Blessed One to take life! And yet the
  Blessed One just said, 'I kill him, Kesi.'"

  "It is true, Kesi, that it's not proper for a Tathagata to take life.
  But if a tamable person doesn't submit either to a mild training or to
  a harsh training or to a mild & harsh training, then the Tathagata
  doesn't regard him as being worth speaking to or admonishing. His
  knowledgeable fellows in the holy life don't regard him as being worth
  speaking to or admonishing. This is what it means to be totally
  destroyed in the Doctrine & Discipline, when the Tathagata doesn't
  regard one as being worth speaking to or admonishing, and one's
  knowledgeable fellows in the holy life don't regard one as being worth
  speaking to or admonishing."


Were psychedelics used in the past by Buddhists?

Buddhism is about having in-body experiences not out-of-body experiences. Psychedelics distort one's experience/perspective of reality and Buddhism is about experiencing reality for what it really is. Thus psychedelic drugs are the opposite of the dharma path and not used by monks or nuns.


Is there a Buddhist school / tradition wich recognizes the endless cycle of rebirth but doesn't teach that we should get liberated from it?

Many Mahayana Buddhist traditions believe that liberation is specifically freedom from suffering rather than freedom from being present in the universe.

But suffering is not to be avoided. It is to be prevented. The avoidance of suffering is what binds us to it.  Recognising it's root causes and eliminating them is the journey to enlightenment.

This is why 'Right View' is so important within Buddhism. When we are able to see that the root cause of our misery is the mistaken view that sees permanence where there is none, sees joy where there is none, and sees self-existence where there is none, then our new view engages in a transvaluation of our experiences.  Because of this transvaluation, our attitude towards some things will invariably change.  For instance, we may look at a new car in a showroom - and just see it as a source of new trouble rather than as a source of joy.

So accepting and embracing the continuum of rebirth is to be encouraged; But to accept and embrace the unmodified, ignorant view of the transitory, empty, miserable shit-hole of the unenlightened state, and holding onto the idea that there is joy to be found in it - that's not a buddhist thing.


Is "anupassi" translated as "focused" accurate?

Anupassi is watching (by understanding) continuously.
You can translate into many words because when mind arising, there are many mind factors arising together with each mind.
However, according to each Sutta's context, the selected words are the most proper words for that Sutta.
For the example, Anupassi in DN22 MahasatipatthanaSutta.
Anupassi in that Sutta has many situations, many objects, etc., so Anupassi is the conclusion, Uddeso, of the whole  comprehension styles in DN22.
Anupasī is including Viharati, Ātāpī, Sampajañño, Satimā, Vineyya, Pajānāti, SatiPaccupatthitā, Nāna, PatisatiMattāya,Anissito, Na Upādiyati, SampajānaKārī, Paccavekkhati,  Upasanharati, Ariyo Atthangika Maggo, Sammāditthi, SammāSankappo, SammāVācā, SammāKammanto, SammāĀjīvo, SammāVāyāmo, SammāSati, SammāSamādhi, and every word in it's explanation such as Vitaka, Vicāra, pīti, concentration (focusing), etc.
You can see that if you want to translate Anupassī in DN22, you need to translate all of those words together, however you can't. So in this case the translation which is same as in Pāli is better, except you are the Tipitaka Memorizer who teaching one who is going to enlighten immediately. In this case, the proper words for that enlightening person are allowed. However, they need to get back to the original version in Pāli after enlightened to keep Buddha's teaching to 5000th B.E.


Looking for a Buddhist story about trust

The Pali Canon has some good ones on the "Trust, but verify" theme, like the "Four Great References" in DN 16, the Gotami Sutta, or the famous Kalama Sutta of AN 3.65


I would not say that it is due to frustration that Supreme Buddha left for we call the ‘Great Renunciation’ when he left all the worldly comforts and riches to find the end of suffering. You are partly right @Irasha... taken on its own, samvega can be a very depressing realization. Which is why it has to be paired with pasada, or confidence: confidence that there is a way out.  For won't not for a better word, in Sinhala it is called    “අවබෝධයෙන් කලකිරීම”. A positive thing.

In the famous story about young Prince Siddhartha seeing the old person, the sick person, and the dead person, he also saw a forest mendicant. That was his fourth vision. His realization after seeing the forest mendicant was, “This must be the way out. If there’s any way out, this is it.” And so he pursued that conviction with a strong sense of clarity and confidence.

Depression is different. In depression the mind harms itself. It keeps sapping its own strength, thinking in ways that get it depressed, thinking in ways that gets it fearful, that just drain its strength away. There are all kinds of wrong thinking that can do the mind a lot of harm. You may focus on thoughts that lead to anger, on thoughts that lead to depression, on thoughts that are self-destructive. That’s the most typical way most people focus their minds. Only way out is when you learn to give up those habits, you find resources of strength inside that you wouldn’t have anticipated. You can hold onto them.

All states of mind have mind as their forerunner. mind is their' chief, and they are mind made. Everything occurs with the prominence of mind . Thus says the pali text: "Manō pubbangamā dhamā - manō setthā manō mayā".  One’s unpleasant feelings that depress the mind are clung as suffering.
The more naturally prone to depression, anxiety, etc. the more likely and easily one could be adversely affected.

When one feels a sense of depression, a sense of sadness, there’s a physical side to it and there’s the mental side. The mental side is made up of lots of little thoughts that are all glommed together. So the Buddha recommends that you take it apart in terms of the khandhas, in terms of the aggregates. Look for the feeling, and then look for the perception. An important perception is saying, “This is my suffering, this is happening to me,” which may be true but you don’t have to think it. It’s an optional thought. You could simply say, “This is suffering,” and leave it at that. That would adequately describe the situation and would also be more helpful. The thing is, you have to catch the mind in the act of applying that particular perception. It will do it repeatedly again and again and again. That’s what clinging is. It’s holding onto a particular thought and just repeating it over and over again.

When you can see that happening, you realize that you’ve got the choice to drop it. You don’t have to keep hitting yourself over the head. As the Buddha said, there are things that may be true but if they’re not useful, if this is not the right time for them, we don’t say them. Take that principle and apply it to the mind, to your inner conversation. There may be perceptions that in one way or other are true enough, but they’re not useful and this is not the right time for them. They’re actually causing you suffering, so why bring them in?

To see things clearly is called discernment, seeing distinctions, being able to tease things out. Learn to be equanimous, patient, accepting of everything. Suffering comes, and you tell yourself that that’s just the nature of experience, that’s the way it is. Craving comes, well, just accept the craving, that’s the way it is. It is the ability to admit what’s going on. Then there is also a duty or a task to do with each of these truths. It is being mindful – it is a kind of meditation (sati sampajanna).

Meditation may be helpful with managing depression. Learn the right way to meditate, as there are a lot of nonsense out there and many blind alleys. Listen to “Budu Suwanda” on Youtube by Ven Kochchikade Seewali Thero or Ambanpola Gnanawijaya Thero. Start with a sense of pasada, that this is your way out. Stick with the practice with that sense of conviction, confidence, desire. If you approach the meditation in a desultory way, you’re going to get desultory results. You really have to be devoted to what you’re doing here.


Characteristics of Sotàpanna person (Stream Enterer)

The Pali Canon definition of a stream entrant is one who have abandoned the first three fetters namely

Self View
Skeptical Doubt
Clinging to rites and rituals

(There are 10 fetters, all of which must be broken before enlightenment)

So quoting from the Alagaddupama Sutta

  Monks, in this Teaching that is so well proclaimed by me and is plain,
  open, explicit and free of patchwork, those monks who have abandoned
  three fetters, are all stream-enterers, no more liable to downfall,
  assured, and headed for full Enlightenment.

Perhaps more helpfully it's been described to me as the point at which a someone cannot fall back on the path. Forward is the only direction they will go. It is like reaching escape velocity. Until you get out of the gravity well of samsara there is always the possibly of falling back to Earth. The stream entrant no longer feels that gravitational pull so will not fall back (apologies to Newton for the analogy).

More poetically reaching stream entry has been been described as the turning about in the deepest seat of consciousness.

Regarding family life and being a stream entrant - there is no obligation to join a monastery or be a bhikku or monk. There are apparently 3000 lay stream entrants named in the Pali Canon. Sangharakshita, the founder of the Buddhist group that I belong to says that stream entry is a realistic aim for anyone seriously engaged in the spiritual life irrespective of lifestyle. Not to say that it wouldn't take a great deal of commitment of course.


Can we say cause/causes behind the world is/are eternal?

Nibbana is an ultimate reality, but the 'world' is a concept. What you call the world is merely seeing, hearing, smelling, tasting, feeling, thinking. These are just experiences. There is no arising of experiences in Nibbana.

  If we say world has a beginning

But we cannot say this as it has no basis in reality. So any conclusions or questions you come up with based on this assumption will only take you away from the reality. It is not in the spirit of Buddhism to entertain such questions.

Be mindful of the questions arising in the mind that only serve to please your imagination. They will lead you astray from the Buddhist path.


Do all Buddhists say that nirvana exists?

Nibbana is an element (dhatu).

  There are these two elements:

  Dve imā, ānanda, dhātuyo—

  the conditioned element and the unconditioned element.

  saṅkhatādhātu, asaṅkhatādhātu.

  When a mendicant knows and sees these two elements,

  Imā kho, ānanda, dve dhātuyo yato jānāti passati—

  they’re qualified to be called ‘skilled in the elements’.

  ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃvacanāyā”ti.

  MN 115

The Pali suttas use the term "sa dhatu" rather than "sabhava".

  Mendicants, whether Realized Ones arise or not, this element
  persists, this regularity of natural principles, this invariance of
  natural principles:

  Uppādā vā, bhikkhave, tathāgatānaṃ anuppādā vā tathāgatānaṃ, ṭhitāva
  sā dhātu dhammaṭṭhitatā dhammaniyāmatā.

  AN 3.136

The term "sabhava" has a valid meaning in Theravada Commentary but because the term contains the word "bhava" (which has different meanings & can mean "ego"), the Mahayana misconstrue "sabhava" and use for for their propaganda. Also, the Mahayana teaches emptiness different to the Buddha. Mahayana exists because people have different ideas. In the Pali suttas, the term "emptiness" does not mean "empty of inherent existence". It means empty of "ego" or "I-thinking" & "my-thinking". Theravada does not concern itself with whether "things" exist or not. Theravada only concerns itself with ending suffering; which occurs with the ending of craving, attachment & egoism. If I believe a computer exists, this does not cause suffering. Suffering only occurs when I regard a computer as "my computer".


The Buddha ministered to all levels of society including Kings. On the occasion when King Pasenadi of Kosala lost in the battle and had to retreat to his capital at Savatthi the Buddha said

  "Victory breeds hatred.

  The defeated live in pain.

  Happily the peaceful live,

  Giving up victory and defeat."

I take this to be advise around ones attitude to winning and losing. If you live with an adversarial attitude then you will never be happy. If you believe that my win is your loss then whether you win or lose you will be in a painful mental state. Happiness lies with moving away from this false binary point of view.


The very intention of making merit is bound in craving & thus in egoism. Please refer to AN 7.49 how to give properly.


Why didn't Buddhism become Popular in India in Lord Buddha's time?

Okay, let me start by saying I'm not a super religious person but having lived in Srilanka, right next to India and a Buddhist country qualifies me to answer this.

Indians at the time of Gautama Buddha were mostly Hindus and had a caste system where the Brahmans, the teachers of Hinduisms were on the top and the poor was at the very bottom. The poor literally had to jump in to the drains when people of higher castes were traveling on the same road. The Buddha, however, opposed the caste system and he was very ambiguous about the creator deity Brahmans and Eternal self Atman and rejected them both.

So, there were somewhat of a tension between hindu brahmins and buddhist monks. The Buddha however did not deny the existence of gods (devas) and said that the did exist in other worlds that is better than our world but are subjected to the same samsaric sufferings as humans. They too die but they have much larger life spans compared to us. Humans can go to these heavens if they do enough good deeds and when it runs out, they will be reborn depending on their karmas.

Buddhism attained prominence as it was supported by Royal courts and virtually disappeared from India after the fall of the Guptas. By the 8th century Shiva and Vishnu.

However, Emperor Ashoka who ruled most of India from Afghan mountains to Bangladesh was greatly responsible among other kings for spreading Buddhism around the world. He created Nalanda a huge library containing Buddhist documents and even some Hellenic people turned to Buddhism during his reign as well as Pakistan and Afghanistan. He sent his own son and daughter to Srilanka with a branch from the tree that the Buddha attained Nibbana and ordained the king and the royal court at the time.

Troops from the Muslim Malmuk Dynasty later destroyed Nalanda, along with a huge number of Buddhist scriptures and eventually the Boh tree the Buddha attained enlightenment was cut down. The one in Srilanka is still there and is the oldest tree in the island. Events like these and Hinduism coming back to the royal courts gradually decreased the number of Buddhist followers in India.


Kamathanha is subdued(temporarily) when you attain any Jhana(Dyana). Kamathanha is weakened(permanently) when you attain Sakadagami. Kamathanha is eradicated(permanently) when you attain Anagami.


Is Karma part of Dharma? In other terms, is Karma a subset of Dharma?

Notice the Heart Sutra's subsequent sentences' explanation:

  This is because in emptiness there is no form, sensation, conception, synthesis, or discrimination. There are no eyes, ears, nose, tongue, body, or thoughts. There are no forms, sounds, scents, tastes, sensations, or dharmas. There is no field of vision and there is no realm of thoughts. There is no ignorance nor elimination of ignorance, even up to and including no old age and death, nor elimination of old age and death. There is no suffering, its accumulation, its elimination, or a path. There is no understanding and no attaining.

So does that mean there's no need to cultivate the Path because there is "no ignorance nor elimination of ignorance"; and actually no cultivation whatsoever because "there is no understanding and no Path"?? Of course not, the bolded part is the key point. Until one's penetrated that dimension/nature of emptiness, there is still ignorance to be eliminated, a Path to be cultivated, and wholesome and unwholesome Kammas to be decreased/increased, created/destroyed, etc.


Does the "nature" of a person move with her to the next life?

kamma doesn't actually go on. kamma means action, and it is finished after it is performed. Nothing actually goes on from one moment to the next; the effects of one moment are felt in the next, and have potential repercussions far into the future.
It is these repercussions that do indeed create a sense of continuity from life to life; a person who ended their life with a certain nature will be reborn with a similar nature, simply due to the causal nature of reality.

"Bhikkhus, whatever a bhikkhu frequently thinks and ponders upon, that will become the inclination of his mind."
MN 19 (Bodhi, trans)


Mahasi Sayadaw Noting Method (mostly as taught by Yuttadhammo Bhikku): Help with mindfulness during daily activities?

I'm not familiar with Yuttadhammo Bhikku, but from a short look at his teaching I believe the key is that one should not be noting things; one should be noting mind movements. For instance, looking at the discussion of vipassana on his website, he says this:

  The Four Foundations of Mindfulness are:

  Body: Noting the body while prostrating, walking, and sitting.
  Feelings: Noting pain as “pain”, happiness as “happy” and calm as
  “calm”.
  Mind: Noting thoughts about past or future – both good and bad – as
     “thinking”.
  Dhammas: Noting hindrances as:

  “liking”
  “disliking”
  “drowsiness”
  “distraction”
  “doubt”

Now, this is within the context of meditation, but notice the focus. He doesn't want you to notice (say) that you like the color of the head monk's robe; he wants you to notice that a feeling of 'liking' has arisen in you, without necessarily paying attention to the external focus of that feeling. You notice it arise, you notice it persist, you notice it fade...

Translate this to walking through your office: If you encounter a person whom you wish would like you, notice the desire to be liked rise in you. If you encounter a person you dislike, notice the disdain rise. If you have a moment of anxiety, notice the anxiety. You don't need to do anything other than notice. When you bring these large movements of the mind into conscious focus they will start to shift and dissolve of their own accord. Then you do it with more subtle mind-movements, and even more subtle ones, until your mind is perfectly calm and still.

Try to keep in mind that the people and things that you encounter do not cause the movements of your mind. You make them, when you form attachments to what these people and things represent to you, and those attachments drag through your mind like a rope pulled through water. Unless you notice the movement, you won't be able to see the attachment.