How to prolong the abiding in a Brahmavihara?

I've practiced metta by wishing for all beings to be well & happy, happy in the highest sense of the word in particular and thus utterly victorious. I don't do it blandly, i tend to do it in verse and most enthusiasticly.
Basically i hold that the Metta Sutta isn't just a poem but is actually a guided meditation and i train analogically;

This is what should be done
By one who is skilled in goodness,
And who knows the path of peace: ... https://www.accesstoinsight.org/tipitaka/kn/snp/snp.1.08.amar.html

Abhidhamma has this analysis;

And how does a monk dwell with mind accompanied by loving-kindness, suffusing one direction? Just as (he), seeing, may love a lovely, pleasant person; in the same way he suffuses all beings with loving-kindness.
Therein what is loving-kindness? That which in beings is loving, act of loving-kindness, state of loving-kindness, loving-kindness that is mental freedom (from ill-will). This is called loving-kindness. https://suttacentral.net/vb

When settled well in the first jhana i stop contemplating and will rather just sit mindful.

If even for the time of a finger snap, bhikkhus, a bhikkhu pursues a mind of goodwill, he is called a bhikkhu who is not devoid of jhāna, who complies with the Teacher's teaching, who acts according to his instruction, and who does not eat the country’s almsfood in vain. How much more, then, those who practice it frequently! https://www.buddha-vacana.org/sutta/anguttara/01/an01-053.html

As for developing mudita i do it analogically to metta in order to rejoice in the progress of others towards the goal of awakening & good fortunes but mostly towards liberation.
I focus on the good deeds & qualities of the past, those in the here & now and those to be inevitably performed & cultivated in the future.
When cultivating metta i wish for all beings to be successful and when cultivating mudita i rejoice in their progression towards the goal.

And how does a monk dwell with mind accompanied by altruistic joy, suffusing one direction? Just as (he), seeing, may have altruistic joy for a lovely, pleasant person; in the same way he suffuses all beings with altruistic joy.
Therein what is altruistic joy? That which in beings is altruistic joy, act of altruistic joy, state of altruistic joy, altruistic joy that is mental freedom (from jealousy). This is called altruistic joy.

Ie i will think about the beings in various states and that even the hungry ghosts and beings in hell will inevitably leap onward, having payed their debt they too will be merit-makers, of them currently paying their debt & getting reformed and of them having been merit makers in the past.
I think about the virtue of other beings and it is pleasant to think about so one can be happy on that basis. The simile i would give is if you have a child learning to walk and you rejoice in his progress towards the goal.
Similarly to metta i do it well into the first jhana.
Analogically, compassion i practice by perceiving the failures & stumbling of beings along the path to success & victory, the difficulty & crookedness of the path so hard to walk and the road so unforgiving and paved with pain.

And how does a monk dwell with mind accompanied by compassion, suffusing one direction? Just as (he), seeing, may have compassion for a miserable, wicked person; in the same way he suffuses all beings with compassion.
Therein what is compassion? That which in beings is compassion, being compassionate, state of being compassionate, compassion that is mental freedom (from cruelty). This is called compassion.

Compassion is probably the easiest to understand but it is difficult to grasp what is suffering in definitive sense of sankhara-dukkhata;

Monks, there are these three kinds of suffering.[1] What three? Suffering caused by pain,[2] suffering caused by the formations (or conditioned existence),[3] suffering due to change.[4] It is for the full comprehension, clear understanding, ending and abandonment of these three forms of suffering that the Noble Eightfold Path is to be cultivated..." https://www.accesstoinsight.org/tipitaka/sn/sn45/sn45.165.wlsh.html
“Just as even a tiny bit of urine, or spit, or pus, or blood still stinks, so too I don’t approve of even a tiny bit of continued existence, not even as long as a finger snap.” https://suttacentral.net/an1.316-332/en/sujato

When we see the suffering of those who are dear we are moved to help however we can, in particular by helping ourselves in order to help others and to help others in order to help ourselves.
On equanimity

And how does a monk dwell with mind accompanied by equanimity, suffusing one direction? Just as (he) seeing, may have equanimity for a person who is neither pleasant nor unpleasant; in the same way he suffuses all beings with equanimity.
Therein what is equanimity? That which in beings is equanimity, act of equanimity, state of equanimity, equanimity that is mental freedom (from distraction). This is called equanimity.

Equanimity imo is best practiced by seeing others as yourself by focusing on beings being comprised of the 6 elements, with mind-element being illuminous but generally stained by defilements and vision obstructed by dust in the eyes. When one understands the doctrine of self as being untrue, the perception of equanimity is quite easy to attain by practicing in tune with external elements (see mn 62).

"Rahula, develop the meditation in tune with earth. For when you are developing the meditation in tune with earth, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind. Just as when people throw what is clean or unclean on the earth — feces, urine, saliva, pus, or blood — the earth is not horrified, humiliated, or disgusted by it; in the same way, when you are developing the meditation in tune with earth, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind. https://www.accesstoinsight.org/tipitaka/mn/mn.062.than.html

This too one can do well into the first jhana by contemplating and when settled into one can switch to anapanasati to go up and to the fourth jhana based on the air element.
As to how to make the pleasant abidings last longer, it is a trial & error thing. Check this sutta (towards the end) http://www.yellowrobe.com/component/content/article/120-majjhima-nikaya/302-upakkilesa-sutta-imperfections.html


Just follow the laws that are there. If you are unsure about guilt or innocence say so. Even monks and nuns stand in judgement over one another when they commit an offense and there is a consequence for it. If you find the person broke law but are uncomfortable with the consequences i.e., sentence, ask to be excused. But even senior monks have a responsibility to judge monks who broke the rules and generally speaking citizens have the same responsibility.


Do Buddhists think other religions are wrong?

In Buddhism you have to straighten your views. In this process there may be times where you new views might start contradicting your previous beliefs or that of established religions. There are 3 stages to straightening your view:

You learn the Dhamma and see that this sounds right
You see it is logical
You practice and empirically verify and see that it is in fact true.

As a person taking the path you need not put aside any views as right or wrong to start with just because it is said so. Through logic and practice you start seeing things clearly then you can straighten your views. When you experience some thing sometimes even a a firm believer in Buddhism you would start seeing things in a new light and sometimes see your initial conceptual understanding differs from reality.

Hence the Buddhist position would be that conceptual / philosophical understanding is flawed. Your understanding is right only with regard to what you see at the experiential level. Hence any philosophical / conceptual aspect of any religion including Buddhism cannot be absolutely right.


What is Meant by Inner and Outer Meditation?

Frames of Reference

'The mind inside' refers to a state exclusively in the heart unrelated to any outer preoccupations.
'The mind outside' refers to its interaction with such outer preoccupations as sights, sounds, etc.

"The mind inside" consists of the mental states of desire, aversion and ignorance.
"The mind outside" consists of these same mental states but now they have attached to something outside of ourselves.
For example, being angry would be an internal mind state. Being angry at something would be an external mind state.


Cannot find amazing Buddhism resource with a sequence of instructions/guidance by level

Just a shot in the dark as I am not sure how well it matches your description, but could it be this? https://studybuddhism.com/

That site used to have an older version that was decidedly less modern and had the feeling of a much older website, but it has been updated recently.


As I understand Right Speech, the relationship between what one thinks and what one says makes the difference between a truth and a lie.

In your example, if the person says something and know that thing to be  untrue when he says it, that person just said a lie. The intention that person said the lie might not be completely unwholesome (maybe he didn't want to offend the other person etc), but nevertheless, he still is sure of not being honest to the other person and can be sure of just having done an unwholesome act. It seems to me ( but I am not completely sure about it) that the reason that person does read the pamphlet has more to do with his ego of not wanting to be considered a liar (even if only in his own eyes).

The bottom line is that all that matter is what person thinks at the moment that he speaks - if he says exactly what he thinks, he is telling the truth; if he says something that he knows it's not in line with what he thinks, he is lying.


No, Nirvana is not the goal of all Buddhists. According to Sakya and Nyingma schools of Tibetan Buddhism, Buddhist liberation methodologies can be divided in three major classes, corresponding to sentient being's mental capacity:

students of lower capacity seek pleasant living conditions and personal happiness. For these beings the teaching focuses on fundamental principles such as karma, and posits the goal of better rebirth (and better luck in this life). When a being is born to conditions more favorable for deeper study and practice, or in the same life its interests raise beyond basic day-to-day existence, it is now considered as one of the
students of middling capacity, who seek spiritual realization. For them the teaching focuses on personal transformation through removal of mental and emotional obscurations and posits the goal of Nirvana. Once the student removed enough obscurations to have a glimpse of how things really are (tathata), he or she realizes that both Samsara as well as Nirvana are two sides of the same equation, and a projection of one's Thirst due to one's mind having been intoxicated with The Three Poisons. At this point they find themselves on the level of:
students of higher capacity, who practice Natural Great Perfection. For them the teaching focuses on manifesting unhindered compassionate action, union of wisdom and skillful means, and does not posit any goals.

The three capacities model should not be confused with the three yanas model (Hinayana/Mahayana/Vajrayana) which can be seen as three levels spanning the second and third capacities, nor with the three schools model (Theravada/Mahayana/Tibetan Buddhism) which are three alternative paths, with beings of all three capacities found in each school.

Another model defines goals according to one of the Six Worlds the being finds itself in:

For beings in Hell realm the goal is defined as Escape from Suffering
For beings in Animal realm the goal is defined as Wisdom
For beings in Preta realm the goal is defined as The Only Possession of Real Value
For beings in Human realm the goal is defined as Liberation
For beings in Asura realm the goal is defined as Perfection of Excellence
For beings in Heaven realm the goal is defined as Protection from Impermanence

There is also a nine-yanas model that provides a finer classification of enlightenment contexts, with a slightly different provisional goal utilized in each. Please note that all models exist solely for their explanatory value and are vastly simplifying reality, which is a lot less pigeonholed.

To answer your second question, is there any other thing more important than attaining Nirvana, this is like a school student asking, is there any other thing more important than finishing school. For the school student to finish the school is the most important thing. Nothing else can happen until then.


Meditation's Effect on Strong Attachment

Meditation can result in samatha (tranquility & joy) and vipassana (insight).

On a very basic or crude level, meditation can provide an intimate insight into how addictions & habits disturb, trouble & enslave the mind, which can help the mind develop a distaste or dispassion towards these more coarse/gross addictions & habits.

As for samatha, if well developed, it provides an alternate, more healthy & free source of pleasure.

All minds require 'pleasure' however some sources of pleasure are more healthy than others.


The path of jhana vs the path of dry insight

This notion has arisen by the commentarial re interpretation of the (Yuga,naddha) Paṭipadā Sutta. More details are given in the following easy: Samatha and Vipassanā by Piya Tan. Also the modern Vipassana Movement has some effects in spreading this nortion. Some discussion about the Vipassana Movement can be found in How Buddhist traditions are transforming – and being transformed – through their relation with Western psychology by Ven. Sujato

Also see: The Experience of Samadhi: An In-depth Exploration of Buddhist Meditation by  Richard Shankman


I heard a talk recently in which a Zen master said ignorance in Buddhism really meant a lack of awareness of the mind (i.e. letting it wander in stories and daydreams), rather than the normal meaning of ignorance.

I don't know if this is orthodox Buddhism (or orthodox Zen for that matter), but it makes more sense to me than interpreting 'ignorance' as factual ignorance.


What are the Pali translations for mindfulness?

Actually, the only good translation I can think of for the English "mindfulness" is Sampajañña. sam = full, pa = full, jañña = knowledge (or awareness).

Another potential candidate is yoniso (to the source) manasikara (minding).

What is pretty clear is that sati does not translate to mindfulness. sati comes from the root /sar, which means to remember or recollect. It doesn't mean to be mindful; translations like "mindfulness of the Buddha" show this to be a silly choice. "remembrance" is probably a better one.

As Bhikkhu Bodhi notes:

  Even the word sati, rendered mindfulness, isn’t unproblematic. The word derives from a verb, sarati, meaning “to remember,” and occasionally in Pali sati is still explained in a way that connects it with the idea of memory. But when it is used in relation to meditation practice, we have no word in English that precisely captures what it refers to. An early translator cleverly drew upon the word mindfulness, which is not even in my dictionary. This has served its role admirably, but it does not preserve the connection with memory, sometimes needed to make sense of a passage.

  http://www.inquiringmind.com/Articles/Translator.html

And there is a good article on Theravadin that I think agrees with the above both on sati and sampajañña:

  By now you will wonder how the term sati became so established as “mindfulness”. Well, mindfulness will be a result of ones practice of noting, especially during the noting…during the seeing. However, the best term translated as mindfulness is in fact a separate pali word called “sam-pajanna“, lit. ‘to know together with’

  http://theravadin.wordpress.com/2009/02/13/mindfulness-is-not-sati/


The main objective of being a monk is to attain Nibbana as soon as possible. Not to achieve recognition for being knowledgeable or intelligent. Read the story of the novice Culapantaka who couldn't even memorize 1 stanza for 4 months.

I went to: 1-6 primary school 7-9 secondary school Is this enough to
become a monk?

Being capable enough to chase away a crow is enough to be ordained as a novice. So, yes!
Keep in mind that you don't have to make youtube videos or preach to large audiences, just because you get ordained. You could simply stay in a forest or monastery, meditating. Wanting to be recognized can cause a lot of depression in a person. Work on giving up that need.


How does "thought-provoking dissonance" in Zen Buddhist dialectics differ from "wrong speech"?

First off, I think it's important to understand that Zen isn't something that should be greased up and crammed into the strictures of traditional Buddhist teachings.  Zen makes no overt attempt to follow the path as laid out in the Sutta Pitaka (i.e. in the Samanaphala Sutta) nor does it conform to the gradual training as described in texts like the Vissuddhimagga.  Topics like right action, sila, and virtue, while undoubtedly present in the Zen tradition, are meant to be arrived at through direct insight.  They are realities to be discovered, not guidelines to be followed during the initial stages of practice.

The particular quotes that you are referring to are from two koans.  Specifically, they come from cases 1 and 21 from the koan collection entitled the Mumokan.  In Zen practice, koans are designed to point at some subtle experience of reality (i.e. big mind) that is often missed by our discursive and discriminating smaller minds.  They are not designed to be "thought provoking", nor do they try to be necessarily humorous, provoke anger, or instill discomfort.  They don't even try to cause dissonance.  For these reasons, they can often sound completely nonsensical.  In fact, koans are "none-sense" in the purest definition of the word.  No amount of reasoning will help you arrive at the experience they are pointing to.

That being said, koans are surgically precise.  They aren't just "right speech" they are "exact speech".  The experiences that a koan points to are ridiculously specific and, in the hands of a master teacher, can be used to great affect in awakening a student.  A good teacher knows exactly when to introduce a certain koan.  Like someone playing a game of Jenga, he knows just what block to pull out in order to get a student's whole mental edifice to come toppling down.

All koans seek to awaken the mind.   Not a single word of them is tossed off haphazardly.  They are skillful means - upaya - but are functionally quite distinct from anything you might find in the Theravadan tradition.


How should I stop my craving for money and people?

Donate as much as you can to counter your greed.
Do Marananussati or Patikulamanasikara or Satipatthana meditation to counter the craving towards people.


Advice for a young person living in a western city

The most hard-core interpretations of the suttas would probably make anyone feel as though their chosen career doesn't jive with Buddhist doctrine. Fortunately we're all encouraged to take a middle-way approach in all things, so we needn't be tied to the strictest way of thinking about our careers.

Right livelihood, the fifth element on the Noble Eightfold Path, is actually fairly easy to summarize:

  Right livelihood means that practitioners ought not to engage in trades or occupations which, either directly or indirectly, result in harm for other living beings. (Source)

I think a musician would need to go out of their way to harm other living beings. The career is inherently peaceful in nature, and does a lot of good. Buddhism isn't about avoiding all sense pleasure and completely eschewing anything "fun"; it's more about following a middle way that makes sense for the practitioner.

On a personal level, I have a profound appreciation for musicians. Music helps me relax, and I really enjoy opportunities to listen mindfully. Back when my children were babies, there were some nights when being able to tune into the classical radio station meant the difference between complete peace and total discord within the household. Music does wonders for people, and musicians make it possible for people to benefit from it.

So, music as a career: no problem. Go for it, and don't look back. Your other concern, about economics driven by consumption, could have an entire book written in response. But, simply put, there is nothing wrong with providing a service and charging a fair price for it. This basic practice of trade transcends all modern economic theory, all "-isms", and all other ways of thinking about money, goods, and services. Charging money for the consumption of music is no different than charging money for the preparation of food; both are perfectly valid ways to make a living in the world. Both provide something of value to a consumer. It's all good.

Finally, you needn't withdraw completely from life to be a good practicing Buddhist. Again, it's easy to get caught up in the strict interpretations of precepts and rules, and to let that push us into thinking that the only way to live the "right" kind of life is to put on robes and meditate all day, but it's important to unwind a bit and always remember the Middle Way. You also don't need access to a temple, a Dharma center, or anything else. You can simply read Buddha's words and apply them to your life; you can accept the Four Noble Truths; you can follow the Noble Eightfold Path. You can do all of this within the context of your current life, being who you are, with school, work, friends, and family. If you would change your life in any radical way in the pursuit of Buddhism, and if such changes would result in suffering for you, then what would be the point? The principal teaching of Buddhism is suffering and its elimination; no one's practice should ever cause suffering.


Was anapanasati and other meditations ever taught to lay followers?

This question springs forth as I haven't found yet any sutta showing this premise, has the Buddha ever taught anapanasati to lay followers ?

And if not, what could be the reason ?

While the audience in MN 118 happened to be monks, there's no rules in the suttas that forbid lay folks from practicing Anapanasati. Also notice that monastic/lay is all relative. How would one define a monastic if s/he's only wears the orange robe with shaven head, but breaks all the prescribed precepts? And vice versa, how would one define a lay person, if s/he's still wearing civilian clothing but follows all the precepts whole-heartedly??


Is working too much (for money) a form of indulgence?

Buddha admire wealthy people who earn their wealth by right lively hood.
However he encourage people to use their wealth wisely for their benefit and the benefit of others.
Link to two major Suttas are:

http://www.accesstoinsight.org/tipitaka/dn/dn.31.0.nara.html

http://www.accesstoinsight.org/tipitaka/kn/snp/snp.1.06.nara.html


What did the Buddha mean in AN 5.38 with the fifth benefit to a person of faith?

You can find the Pali words on Sutta Central:

...  saddho kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati ...

To answer your question, I think the text has been correctly translated. The translated word “breaks”  corresponds to "bhedā". For this context see notes from the PTS:

"Abl. bhedā after the destruction or dissolution in phrase kāyassa bhedā param maraṇā, i.e. after the breaking up of the body & after death: see kāya I. e. & cp. D. III, 52, 146 sq. , 258; Dh. 140; Pug. 51"

The other words roughly correspond to paraṁ=after, maraṇā=death, sugatiṃ=good (destination), saggaṃ and lokaṃ can be taken indepently but together they roughly translation to "heavenly region", upapajjati=reborn.
Again see notes for uppajjati in relation to saggaṁ and lokaṁ:

Upapajjati, (doubtful whether a legitimate form as upa + pad or a diaeretic form of uppajjati = ud + pad. In this case all passages ought to go under the latter. Trenckner however (Notes 77) defends upa° & considers in many cases upp° a substitution for upa. The diaeresis may be due to metre, as nearly all forms are found in poetry. The v. l. upp° is apparently frequent; but it is almost impossible to distinguish between upap° and upp° in the Sinhalese writing, and either the scribe or the reader may mistake one for the other) to get to, be reborn in (Acc.); to originate, rise Vin. III, 20 (nirayaṃ); A. III, 415; V, 292 sq.; Sn. 584; It. 13 (nirayaṃ), 14 (sugatiṃ; v. l. upp°), 67 (saggaṃ lokaṃ; v. l. upp°); ...
PTS

A similar verse occurs in the Dhammapada:

atha vassa agarani aggi dahati pavako
kayassa bheda duppabbo nirayaj so 'papajjati
(DhP 140)
...
bheda: bheda-, N.m.: breaking, disunion. Abl.Sg. = bheda.
The phrase kayassa bheda- ("disunion of the body") means "death" in the Pali texts.
source


What is the meditation position in which Ananda thero became an arahant?

Ven. Ananda’s realization of emancipation happened when he was neither walking, standing, sitting or lying down.  Ven. Ananda was doing the walking meditation at that time.  It is interesting to note that meditation could be practiced employing any of the four bodily postures, and he never got out of his 'walking meditation..  For emancipation one has to eradicate influxes (asava) and this is how Ven. Ananda got emancipated. At that very moment when he was about to lie down, when he was between standing and lying down to sleep, just before his head hit the pillow, he became an arahant.
Nyanaponika Thera discribed it thus, in his book "Great Disciples of the Buddha - Their Lives, Their Works, Their Legacy":

“He practised the four foundations of mindfulness throughout the night - sitting and walking, sitting and walking, sitting and walking. In the early hours of the morning, as he was preparing to lie down after a full night of striving, just when he has raised his legs off the ground but had not yet laid his head on the pillow, his mind was released from all cankers....”
"...When Ananda was 120 years old......Ananda chose a way to die in keeping with his gentle nature: he raised himself into the air through his supernormal powers and let his body be consumed by the fire element. The relics were devided and stupas erected."


Sometimes i the past, in going to a website I have wondered if the
drop-down for "Reading List" might say none. And more farfetched, if
the "Meditation Instructions" say: figure it out yourself; no one is
coming to save you.

You're on to something here. No one is indeed coming to save you. When you truly get that, all hope falls by the wayside, and you are forced into the body where we see feelings and their causes: the mind. These are three of the four foundations of mindfulness: body, mind and feelings. The last one is truth or dhammas which comes about through unflagging persistence with the previous three. Crucially, we take a backwards step and learn to be in the body with all of its contractions, squirms and other whatnots. Our minds can throb and thrash like a fish out of water but various 'higher insights' are revealed along the way giving us encouragement.

“You should therefore cease from practice based on intellectual
understanding, pursuing words and following after speech, and learn
the backward step that turns your light inwardly to illuminate your
self. Body and mind of themselves will drop away, and your original
face will be manifest. If you want to attain suchness you should
practice suchness without delay.”
Zen Master Dogen - Fukanzazengi


Can Dukkha be considered as the consequence of a psychological allergic reaction?

Dukkha can perhaps be the result of activity of the ego against things which actionally doens't harm you.

When you experience a contract, the reaction of consciousness is to give a sensation of pleasantness, unpleasantness or neutral sensation. Another habitual response that follows is craving or aversion to this. [Dhātu Vibhaṅga Sutta, Titth’ayatana Sutta, Sal-āyatana Vibhanga Sutta] This is not necessarily the ego going against anything but habitual reaction. Ego is created due to thought patterns which follow, due to craving. [Tanhā Jālinī Sutta, (Vicarita) Tanha Sutta]. The main thing is not to react to sensations, being completely equanimous and knowing their arising and passing nature. [Pahāna Sutta] If you react - with aversion, craving or ignorance - then only it becomes harmful, as this will create fabrication, which result in future karmic manifestations. Also, in the present, if they are pleasant and change then disappointment follows. [Cula Vedalla Sutta]

  So can you say suffering is due to an allergic ego?

You can say it is due to allergic reaction to sense experiences with craving and aversion.


What is the correct meaning of dhamma, dharma, atta, anatta?

from an EBT (early buddhist text) perspective:
http://lucid24.org/tped/d/dhamma/index.html#dhammamsutva

☸Dhamma, dhamma

☸Dhamma = The Buddha's Teaching.
Dhamma = Natural laws of the universe, like impermanence, death, illness, etc.
dhamma = idea/thought cognizable by the mind (6aya):  manasā dhammaṃ viññāya.
dhamma = thing. A broad term that can mean anything.


Teachings from Buddhas other than Gautama

Yes, the historical Buddha is said to have related teachings of other Buddhas; one that stands out is the Amagandha Sutta, which relates the teaching of Kassapa Buddha. Another is MN 81, which relates some aspects of Kassapa Buddha's life, and some words of Kassapa Buddha:

“The king thought: ‘The Blessed One Kassapa, [51] accomplished and fully enlightened, does not accept from me a residence for the Rains in Benares,’ and he was very disappointed and sad.
“Then he said: ‘Venerable sir, have you a better supporter than I am?’—‘I have, great king. There is a market town called Vebhalinga where a potter named Ghaṭīkāra lives. He is my supporter, my chief supporter. Now you, great king, thought: “The Blessed One Kassapa, accomplished and fully enlightened, does not accept from me a residence for the Rains in Benares,” and you were very disappointed and sad; but the potter Ghaṭīkāra is not and will not be so. The potter Ghaṭīkāra has gone for refuge to the Buddha, the Dhamma, and the Sangha. He abstains from killing living beings, from taking what is not given, from misconduct in sensual pleasures, from false speech, and from wine, liquor, and intoxicants, which are the basis of negligence. He has unwavering confidence in the Buddha, the Dhamma, and the Sangha, and he possesses the virtues loved by noble ones. He is free from doubt about suffering, about the origin of suffering, about the cessation of suffering, and about the way leading to the cessation of suffering. He eats only one meal a day, he observes celibacy, he is virtuous, of good character. He has laid aside gems and gold, he has given up gold and silver. He does not dig the ground for clay with a pick or with his own hands; what has broken off riverbanks or is thrown up by rats, he brings home in a carrier; when he has made a pot he says: “Let anyone who likes set down some selected rice or selected beans or selected lentils, and let him take away whatever he likes. He supports his blind and aged parents. Having destroyed the five lower fetters, he is one who will reappear spontaneously [in the Pure Abodes] and there attain final Nibbāna without ever returning from that world.
(from Middle Length Discourses of the Buddha, Bodhi, trans)

There are probably others I can't think of off-hand, but they all would have to have come from the current Buddha, since the interval between Buddhas is invariably so vast as to not allow for any trace of the previous Buddha's teachings to remain.
(This all from a Theravada Buddhist POV)


What and why is "perception of the dimension of nothingness"?

In simplified way. This sutta explains "dwelling in emptiness" which is the same thing as "release" or "liberation" or "nirvana".

It explains it by example, step by step, going from gross liberation to subtle liberation, to absolute liberation. Liberation from what? From mental disturbances.

All liberations except the final are not real liberations. They still have disturbances. But they can be useful to understand the real liberation. In fact all these examples are not supposed to be real exercises. They are only meant to be metaphors to help the Buddha explain and the student to understand the real liberation.

So first Buddha says, imagine that you are in the middle of jungle. What disturbances does this liberate you from? It liberates you from all noise, conflict and issues that come from the contact with people.

But jungle still has its imperfections, like trees and rivers and mountains. So now let's imagine that your are standing in the middle of the flat earth, stretching in all directions. This liberates your mind from disturbances caused by the jungle.

It is important to understand that this is a metaphor. Buddha is not saying we should go to the jungle or to imagine that we are in the jungle or to imagine that we are standing in the middle of the flat earth. Buddha is talking about dukkha and about asavas. He is talking about inner conflict and inner disturbances. Buddha is saying, just like we go from the city to the jungle, to liberate ourselves from the noise, we should first implement the five precepts, to liberate ourselves from the gross disturbances.

As he goes on like this, Buddha step by step comes up with more and more subtle mindstates that have less and less disturbances. Meaning, as we progress in our practice, we get rid of smaller and smaller conflicts, neuroses, intoxications, and obsessions. All dukkha without exception is caused by an inner conflict between "is" and "should". As we go along, we keep noticing and removing even the most refined and subtle attachments, getting rid of even the smallest traces of dukkha, until we enter complete suchness.

Buddha illustrates this step-by-step refinement using the Four Formless Absorptions. Floating in the middle of empty infinite space is more refined than standing in the middle of flat earth without jungle. The image of infinite mind is even more refined than infinite space. The image of nothingness is more refined than that of infinite mind. And the image of neither-perception-nor-perception is even more refined. This does not mean we should actually practice these mindstates! They are here only to illustrate the progression.

The point is, we are looking for a perfect mindstate, and as we're achieving more and more refined mindstates with less disturbances, less conflict, and less dukkha - we realize they still have some dukkha left in them, so we keep going. And so we get to "theme-less concentration". This is known as Diamond Samadhi in Zen, meaning it is the type of clarity or wakefulness that does not depend on any theme or object. Because if we concentrate on any theme, our concentration is limited. Instead, with theme-less concentration we are open to everything that happens, we can look around without losing our clarity of mind, without attachment to any experience. Since we have no attachment, we have no disturbances in our mind. Since we have no disturbances, we have no dukkha.

And then, if we are to remain truthful with ourselves and logically consistent, we must realize that even these theme-less concentration is an artificial mindstate. We are still making effort to maintain it. Since we are still making effort, the state is not permanent. The moment we get distracted or disturbed we can still lose it. Even if we have perfect will power and concentration, the moment we get sick or wounded, we can lose this mindstate. Or we simply lose it when we fall asleep and wake up in a regular state.

  Whatever is fabricated & mentally fashioned is inconstant & subject to cessation.

And so we reach the point of final release. We let go of any attempts to achieve the perfect mindstate. The moment we do that, we realize that our very intent to have the perfect mindstate was the last attachment that generated inner conflict that kept us in dukkha. When we let go of this final attachment we enter complete "suchness":

  Whatever remains, he discerns as present: 'There is this.' And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, pure — superior & unsurpassed.

This suchness manifests as complete acceptance of "the world" and spontaneity aka self-acceptance. It manifests as perfect unity or perfect love or perfect freedom. There is no sense of "I vs. world" anymore. No sense of self-control. But because of all the previous training, this lack of self-control does not lead to any negative behavior - because we no longer have any attachments that would manifest as Want, Hate or Confusion. So thanks to the previous training, we can be completely free and spontaneous, not relying on any effort, without running into any kinds of issues.

So you train and train and train, removing all external and internal obsessions, rejections, attachment, and sense of inner conflict, removing all dukkha - achieving more and more subtle and conflictless/dukkhaless mindstates - until you just let go of it all, let go of any effort and any notion of realization, let go of all worry -- and that is the final release.


Biology, Brain tumours and mental disorders, behaviour and Budhism

Buddhist practice doesn't start from the premise that the world is a just and fair place; rather, it aims to reveal that all conditioned existence is marked by suffering.  Suffering is the real problem and assigning blame doesn't help to alleviate it.  It's also not particularly helpful to consider what-if scenarios like "would I still be to blame if I had a tumor and couldn't control my actions?"  I have enough real problems without imagining new ones

See, reality doesn't happen to someone else and it doesn't happen somewhere else or at some other time.  Reality happens right here, right now.  This is not a hypothetical practice, this is a real practice and it deals with a real problem, the suffering that marks every passing moment, the clinging that creates it and the out-of-control mind that is churning away with these thoughts.  Not, "who's to blame for that?", but "who's to blame for this?"  Maybe drop the blame and just look for the cause.  Maybe drop the cause, too.  Just look.

Ultimately, Buddhist practice urges us to investigate this matter thoroughly, to find the root of suffering.  And then, remove it.  Perhaps this whole sordid affair is predicated on a misunderstanding, a subtle delusion that got out of control.  The Buddha suggests that there is such a cause to suffering and that it is possible to remove it.  The path of practice is prescribed as a way to purify this mind and reveal, with full clarity, the reality of this situation.


How do visualisation meditation practices relate to insight?

1)
Ultimately, the "core" of Tibetan Buddhism is the Mahamudra system of practises, where they also include the Samatha and Vipassana systems/methods as described in the Theravada texts.

The practise of visualizing "Buddha on a levitating throne flanked by snow lions" (paraphrase) is an overly-promoted for-absolute-beginner entry practise mainly because it could be taught under 15 minutes. Having said that - under the guidance of a qualified teacher, it can lead to results similar to those of the kasina practises.

For a variety of psychological reasons, most individuals find it more exciting to visualize some made-up super-beings instead of pieces of earth or colour discs.

2)
The Visudhimagga prescribed and recommended different Samatha meditation objects depending on the individual's intellectual and habitual dispositions. While anapanasati works for most people, kasina works for the others. In a meditation retreat, the teacher may not prescribe the same practise for everyone.

3)
Samatha meditation practises is not unique to Buddhism, and they have been around even before the historical Buddha. The main difference is that the Theravadin's Samatha practises are stripped of all mysticism (incantations/rituals/super-entities) - leaving only what truly matters.

4)
Vipasana is what sets Buddhism aparts. It is vipasana that leads to genuine insights and liberation from dukha. The Theravada texts tell of bikkhus who obtained final liberation just on vipasana practise alone, but the same texts strongly recommended the cultivation of Samatha skills to support and to "supercharge" the practitioner's vipasana experience.


When a person has a choice between Path A or B, on what basis would that person make that decision, for it to be the right one? For that one has to have a very good knowledge of the True Dhamma. How can one differentiate between what is the Truth and what is not. Even if there is only one path, there is a lower level and a higher level to it. How would a person know such a thing?  Take for example Generosity. Giving (dana) is one of the integral parts of the practice of Dhamma. When practiced in itself, it is a basis of merit or wholesome kamma, but only when combined with morality, concentration and insight, will it lead to liberation from samsara, the cycle of repeated existence. So it is of the recollection of one's own generosity. This is Chaganussati (meditation about generosity).

That is why I would say that you and I are living in very unfortunate times. It is very rare that you and I get to find someone who will teach us the correct path, the True Dhamma, and how to meditate the proper way. Once we learn how to, we will be able to practice these while we are walking, while standing, sitting or when lying down in bed. Then there is no such thing as ‘Choice’. We have found our guide in whom we will place our complete trust. Then we will have unflinching faith in the Path that was shown to us. Then what is important is to practice the little Dhamma that you have learnt. Today almost all the people only read about dhamma. Next moment all this is forgotten. Then there are others who only talk about Dhamma that they think that they’ve understood. They are only fooling themselves to think that they have understood, and put many others too in the wrong path, thereby creating a lot of ‘Akusala Kamma”.

The path to enlightenment is not so easy. It is a path that goes against the stream. Buddha called this "Patisothagami " or going against the stream. It is just like when almost all the fish in the water are swimming with the flow while only one fish is trying hard to swim against the flow. It's not swimming against the resistance of the flow of water but also the resistance of the other fish that may impede its path.


Differently able people and their "Vinyana"

In my opinion, Vinyana is always present, but it is the function and sharpness of the faculty that distinguish the different experiences or what is felt through the faculty. In the context of mediation your faculties should be sharp for your the experience the reality as it is, so a person with diminished faculties generally will not be able to progress in Vipassana.

E.g. if your arm is lost then your limps then you have are not without or diminished Kaya Vinyanaya but due to the fact that a part of the faculty is missing there is not chance that to make contact of even if there is contact I does not register in the case of a blind person.

The ability to move is Power or Ability (Irdi) in which our body reacts to our intentions. The function of Vinyanaya is to register any contact which comes through the sense doors.


I am hearing buzzing, humming sound in silence. Is this problem with my ear or its progress in meditation?

I am experiencing the same when I focus on hearing when there is no sound/noise (not an intense sound, but definitely a sense impression). Either both of us have bad ears or it's normal (it may be the sound of the blood floating in your brain or something). Nevertheless, if I don't keep my attention on it, it's not there.

I never did meditation on sound, but one option would be to chose another primary meditation object. There are enough of those. If you don't want to do breath meditation, you could use your body sensations as an object. There is a method called part by part sweeping (Link to a guided meditation by Ayya Khema), where you systematically notice sensations/feelings in your whole body. It has the advantage that you become more aware of emotions and reactions, since you are focused on all kinds of (changing) feelings and not i.e. only the breath going in and out. You can get quite concentrated with it, too.

If you want to stay with the sound as your object, you should notice the "hearing" and also your reaction to it ("worry", "dislike" ...).


I can't speak for the method taught by S. N. Goenka, I only know the part by part sweeping method (link to a detailed talk by Ayya Khema about the benefits of it), but I guess you do the same thing. As for this method it is quite usual to get stressed or tensed, because you have to be much more focused on the experience you may or may not find at the current spot you're keeping your attention on.
 Ayya Khema said it would be a very good sign if you get a feeling of nausea coming up when practicing it for the first time. In another context I heard a different teacher saying that it's like after cleaning your clothes your washbasin is full of dirt (because it was on your clothes). It may be similar with this technique since you have to notice all kinds of feelings or emotions.

She also mentioned that if you really don't like to practice this certain method, you'll benefit the most from doing it :)


Are there references to Meditation Techniques Practiced / Taught by Ven. Nanavira?

I tried to search a bit for some books by ven. Nanavira. I could only find this one Clearing The Path. Maybe you can use it.


Is there a 'dead zone' in meditation effort?

Yes, it has been pointed out in texts:

  During the K'ai Yuan era (713-741) an ascetic Mazu was dwelling in the Ch'uan Fa Temple. All day he sat meditating. Zen Master Huairang knew that he was a fitting vessel of teaching, and went to question him:

  “Great Worthy, what are you aiming at by sitting in meditation?”

  Mazu replied, "to become a Buddha."

  So Huairang leaned over and picked up two tiles off the floor and started rubbing them against each other.

  Mazu asked, "What are you doing?"

  Huairang replied, "Trying to make a mirror."

  Mazu asked, "How can you make a mirror by polishing a tile?"

  Huairang said, "How can you become a Buddha by sitting in meditation?"

  Mazu asked, "Then what shall I do?"

  Huairang asked, "When an ox-carriage stops moving, do you hit the carriage or the ox?" Mazu had no reply. Huairang continued, "Are you practicing to sit in meditation, or practicing to sit like a Buddha? As to sitting in meditation, meditation is neither sitting nor lying. As to sitting like a Buddha, the Buddha has no fixed form. In the non-abiding Dharma, one should neither grasp nor reject. If you try to sit like a Buddha, you are just killing the Buddha. If you attach to the form of sitting, you will never realize the principle."

  Upon hearing this Mazu felt as if he had tasted ghee. He bowed and asked, "How should one's mind be so that it will accord with the formless samādhi?"

  Huairang said, "Your study of the teaching of the mind-ground is like planting a seed. My teaching of the essentials of the Dharma is like heaven bestowing rain. Because you have natural affinity, you will perceive the Way."

  Mazu also asked, "The Way is without form, how can it be perceived?"

  Huairang said, "The Dharma-eye of the mind-ground can perceive the Way. It is the same with the formless samādhi."

  Mazu asked, "Is that still subject to becoming and decay?"

  Huairang said, "If you see the Way through such concepts as becoming and decay, meeting and parting, then you do not truly see the Way. Listen to my verse:

    The mind ground contains various seeds,

    Which with rain will come to sprout.

    The flower of samādhi is formless,

    How can it decay or become?"

  Mazu was awakened and his mind became detached. He stayed to serve Huairang for ten years, gradually deepening his understanding of the profound mystery.

Buddhist Enlightenment is not something that can be achieved through mechanical repetition or by waiting, like one would wait for a kettle to boil or for a train to arrive. Buddhist Enlightenment involves shedding layers of bullshit and meeting reality. This is a process that requires courage to go forward into the unknown without a map. Only then one's practice can become alive and one can meet the real dragon face to face.

This includes meditation, that has to get less and less scripted and more and more an authentic presence and discovery with no preset agenda.


Teachings regarding Veneration/Respect (as one of the traditional 10 meritorious deeds)

Ven. Sir. most likely Apacāyana is a word used in the commentaries more particularly appearing Abhidhamma commentaries like Attha,sālinī, Abhidhamm’attha,saṅgaha, Abhidhamm’attha,vibhāvinī, Moha,vicchedanī. (Search for Apacāyana within the Pali Canon returns nothing while other sources are mentioned in the background and introduction in Puñña,kiriya,vatthu Sutta compiled by Piya Tan)

The salient point with regard to practicing Apacāyana is that you dissolve the ego, pride and self-righteousness, within there is the perception of "I". In addition there is sense of gratitude1 or respect for higher virtue or attainment in the person you are venerating2.

As for source I would like to point out the following:

  Apacayana means paying respects to those who excel you in age, morality, integrity, wisdom, virtue, etc. Paying respects to elderly persons such as your father, mother, uncle, aunt; offering your seat and making way for those worthy of respect; bowing your head and showing humility, clasping your palms in homage to Bhikkhus, doffing your hat, saluting according to custom, etc. are all signs of respect. However, if you show respect unwillingly to a powerful person out of fear or with some selfish aim, this cannot be called apacayana, because it is pretentious in nature. It only amounts to maya (trickery).

  Note: Food for thought - bowing or curtseying is generally accepted as signs of reverence. In Myanmar some people put down whatever load they are carrying and prostate on the roads when they meet Bhikkhus. Some kneel down in the sidewalk or on the platform of a railway station to pay respects to monks and elderly persons. These actions if done with true sincerity, are not to be blamed. But in these days when people have to rush about in busy places, just a bow or a few humble words will suffice the need of apayacana. Kneeling down and prostrating in worshiping on meeting a Bhikkhu on the roads in a Bhikkhu on the roads or in busy crowded places in the presence of alien people are not really necessary.

Source: Abhidhamma In Daily Life / Chapter 6 - Ten Domains Of Meritorious Actions  / Domain 4 - Apacayana

  Respect as a way of making merit should be known in such acts as getting up from
  one’s seat, welcoming one’s mother, father, elder brother, elder sister or an elderly person,
  taking his/her luggage, saluting him, showing him the way, and so on. Or generally,
  respecting others’ feelings, privileges, property, and life; regarding them with deference,
  esteem and honour; avoiding degrading, insulting or interrupting them; refraining
  from offending, corrupting or tempting them. Sadly, today the younger generation
  lacks respect or reverence.

  According to Venerable Nāgasena, in Milindapañha, there are twelve persons who do
  not pay respect or show reverence to others: a lustful person because of his lust; an angry person because of his anger; a confused person because of his confusion; an arrogant
  person because of his pride; one devoid of special qualities owing to his lack of
  distinction; an obstinate owing to his lack of docility; a low minded owing to his low
  mindedness; an evil man owing to his selfishness; an afflicted owing to his affliction; a
  greedy owing to his being overcome by greed; and a businessman owing to his working
  for profit.

  It is clear that, in contrast to the above persons, the reverent and respectful man develops
  his mind (and thereby accumulates merit), for by his attitude he cuts down the defilement
  of pride and replaces it by wise conduct of humility. Respecting elders and the
  Saïgha are clear examples of this aspect. Even the respect shown by a novice monk to a
  bhikkhu falls under this category.

  Here again, the good intention that arises in one who shows respect or reverence is the
  way of making merit in respecting others.

Source: TEN WAYS OF MAKING MERIT by MAHINDA WIJESINGHE

  Respectfulness (apacāyana) is the means by which one shows respect (apacayati), acts properly
  by way of honouring. Traditionally, respect is shown in such ways as when we meet a practising monk,
  salute him with joined palms, we take his bowl and robe, and offer him a seat and some water as appropriate.
  A common mark of respect would be to give way to elders when meeting them. “Respect” here
  should not be taken in the ritual way, which has very little moral value, as the intention behind such an
  action is not always pure. “Respect” properly means “accepting others as they are,” that is, using our present-moment
  awareness not to measure or judge others, but to relate to them (especially those near and
  dear) as if meeting them for the first time. In other words, when we show a sincere interest in people, we
  are more likely to encourage them to show their better sides. There is also “self-respect,” that is, abstaining
  from evil or unwholesome deeds through the feeling of moral shame (ottappa), that such negative
  results would bring disgrace upon us and those close to us.

Source: Puñña,kiriya,vatthu Sutta commentary and analysis by Piya Tan

Since gāravā is a loose equivalent as per the comments the following are the Suttas which has this word: search for gāravā within the Pali Canon.

1 Especially to those who helped in learning and coming in contact with the Dhamma, especially you teacher, the lineage of Sangha who preserved the teaching, the Buddha as if it was not for the Buddha we will have not come across the Dhamma at all and our Parami is not strong enough to realise it, and the Dhamma itself as even the Buddha kept it as his teacher.

2 Garava Sutta


It's a dangerous question, because it invites potential arguments between supporters of particular sects, but I will try to answer in good faith anyway.

The goal of Buddhism is attainment of Nirvana. For simplicity, let's characterize Nirvana as "unconditional peace". As per the Noble Truth such unconditional peace is only possible when there is absolutely no craving. Now, what is craving? Craving is an obsessive desire for something other than what is present here and now. The absence of craving then is 100% satisfaction in the here and now. Such satisfaction can only be unconditional if craving is absent regardless of circumstances. In other words, unconditional peace is the absence of craving for the circumstances to be different than they are now.

Achieving this level of absence of craving and thus mastering the unconditional Peace is the culmination of the Noble Eightfold Path. Now, if someone has attained this Peace, would they have an inner reason to stay away from society? If we think logically, the answer must be a firm and resounding "no!". For one, because in the absence of craving there can't be aversion to society. Second, unconditional peace is, by definition, imperturbable. Finally, staying in society creates possibilities for teaching Dharma, which helps reduce global level of suffering†, something a true self-less Buddhist would be happy to facilitate.

So, as it turns out, an already Enlightened mind would absolutely choose to stay in society to keep helping others.

Now, if an Enlightened mind (~"a Buddha") would lead such lifestyle, why wouldn't we, his students, model after our teacher and lead the same lifestyle even now, before we are fully enlightened? Especially if working on our own Enlightenment, it turns out, is not in conflict with "staying behind"! In fact, upon a closer examination, dropping our aversion to society and our craving for a trascendental escape, is exactly the kind of "letting go" that is required for attaining the unconditional peace of no-craving.

So if we can drop our aversion to society, accept everything in its imperfection, and help other sentient beings reduce the level of dukkha, by abandoning craving - turns out we are de-facto living the state of Buddha that we have supposedly forgone! But if we abandon society and work on our own Liberation, it turns out we in fact are acting out of our selfish aversion and selfish craving! So the path of a Bodhisattva is logically consistent with Dharma while the path of an arahant hides a logical contradiction. Or perhaps the path of an arahant may be a valid provisional training, but at the advanced stages if one were to truly abandon craving, the switch over to Mahayana would happen anyway.

And this is roughly the line of reasoning that led to emergence of Mahayana's ideal of Bodhisattva. I may have made some minor mistakes in connecting the chain of ideas, but the overall argument is more or less valid, I think.

I can't speak for edge cases though. There's obviously a possibility that someone would use this logic to cover up their laziness and complacency. They may even have false views regarding the self, and engage in dukkha-creating activities such as stealing. This is not out of question. But this does not negate the core idea of Mahayana, which is based on the valid understanding of The Goal, The Second and Third Noble Truths, and their real-life implications.

__
†note how this says "global level of suffering" without mentioning any "sentient beings" - although suffering (dukkha) is, of course, a subjective phenomenon.

P.S.

As for the Right Intent (defined as intent directed away from Three Poisons and toward dispassion) and Right Effort (defined as effort to stop mindstates conducive to dukkha, and cultivate those conducive to Enlightenment & Peace) - I don't think they are in any conflict with the Bodhisattva's vow. You can perfectly practice both while living in society, and the subject of your practice doesn't even have to be limited to yourself. You can perfectly cultivate dispassion and wholesome mindstates in everyone, without artificially separating other people from yourself.


Does "married adults living with parents in parents' house" count as breaching the third precept?

I am confident that a married couple who live with their parents are not in violation of the precept against sexual misconduct. If anything the question would apply to the marriage decision (asking parents for consent), but certainly not sexual activity that happens after the marriage.

IMHO the point is that you need consent before having sex, and in the case of young people, you should not treat their own consent as acceptable because they are too young to decide, so any time you aren't sure, their parents should be involved in the decision. Honestly that sounds horrible either way, but we can imagine young people getting married and how the consent of parents would often be a factor in that union not being misconduct, especially in an ancient society.


How does one do mindfulness of breathing with relaxation?

Briefly, "let go" here means you turn your attention to something else (like the room in front of you) - and then whatever thoughts you had the moment before dissolve by themselves.

Normally our attention is dragged around by thoughts and experiences. Being able to disengage from them, and either hold on firmly to one thing, or to switch around at will, or to kinda suspend mid-air as thoughts and experiences flow by - is a useful skill to have.

Specifically in this case you're learning to disengage from whatever particular thoughts you have at the moment - to disidentify and to stop feeding.

It doesn't mean your mind goes blank, since you still have experiences of your body and surroundings, exhaling etc., - and you have an overall idea of what it is that you are doing (meditating, disengaging). So all mental functions keep on going, it's just that you are learning to gently let go of mental chatter, daydreaming, worrisome replays etc.

(no reference for this: I'm summarizing broadly based on what I was taught by the live Zen Master, what I read in books, and on my own meditation experience)


A relatively easy source on that is Unique Tenets of The Middle Way Consequence School, by Daniel Cozort. Better ones are Khedrup Je's Dose of Emptiness, and Shantideva's Bodhisattva Deeds.

Vaïbashikas and Madhyamika-Prasangika do not assert self-knowers (self-cognizers). The other schools do. However, if Prasangika refute self-knowers, they do assert that awareness is self-knowing. It just does not know itself in the way that other schools posit. Prasangika refute self-knower as presented by other schools. Other schools posit a self-knower that is:

special in that it is neither a main mind nor a mental factor
realizes an apprehender (i.e. another consciousness) in a direct and non-dualistic way
one entity with the consciousness it knows.

The idea is that other schools of thoughts (tenets) from Svatantrikas down to and including Sautrantikas claim that if there was no self-knower, one could remember blue but could not remember having seen blue. Prasanngika claim that there is no need for self-knowers to be able to remember having seen blue, because the eye-consciousness apprehending blue implicitly realized itself at the time of seeing blue. Implicitly means by way of the object not appearing. So, when one remembers blue, he also remembers "having seen blue" by way of relation; realizing having seen blue is induced by remembering the object, because the consciousness and its object were already related by the time of seeing.

What follows are arguments from Geshe Gyaltsen's teachings. There are a commentary to the chapter 9 of Shantideva's Bodhisattva Deeds.

  Prasangika: "There is no self-knower realizing an apprehender directly
  and explicitly in a non-dual manner, because Buddha said mind cannot
  see itself as the sword cannot cut itself."

  Prasangika: "If a self-knower was to realize itself in a non-dualistic
  manner, it would follow that [the apprehended object and its
  apprehending consciousness] are of the same isolates."

  Cittamatrin: "The self-knower is like a butter lamp, illuminating both
  the outside and itself."

  Prasangika: "The butter lamp does not illuminates itself since it does
  not need to be illuminated. The butter lamp does not need to
  illuminate itself since it does not obscure itself[...] The fact that
  the consciousness illuminates is known by the consciousness, which is
  of a different substance. 'Consciousness illuminates' is known by
  what? By another consciousness or by itself? If we say consciousness
  illuminates and that is known by another consciousness, that
  consciousness should be known again by another consciousness and that
  should go on like this without end."

  Prasangika: We do not need that self-knower since the eye
  consciousness explicitly realizes its object and implicitly realizes
  itself, while realizing its object.

  Through relation of experiencing another, that is when the eye
  consciousness sees blue, it also experiences itself, in relation to
  realizing blue. Therefore there is no point in asserting a
  self-knower.

  This is possible because both do not exist inherently and therefore
  can be related. By remembering the object, one implicitly realizes the
  subject.


Difference between "perception" and "view"?

Perception is making memory.

Everytime we are making memory. One is touching (construction), feeling (feeling), and making memory (perception), while seeing (consciousness) a color at same moment.

Perception must arises everytime, except asannasatta-brahma and sannavedayitanirodhasamapatti, with a wholesome aggregate, unwholesome and neither wholesome nor unwholesome.

View is understanding of relations.

Right view is understanding in the relations of aggregates in the dependention origination cycle.

It is a kind of construction aggregates, sankhara. It can arise only with wholesome and neither wholesome nor unwholesome.

Wrong view is misunderstanding in  the relations of aggregates in the dependention origination cycle. It is a kind of construction aggregates, sankhara as well. It can arise only with unwholesome.

See the path of purification chapters: aggregates,  and dependent origination.


Is Manual of Buddhism by Hardy Spence ,a good book to study Buddhism?

Though I'm not familiar with that book, it's clear that the best books from which to learn about Buddhism in English have all been written within the past 40 years. The Dharma has taken root in the West, and you can learn from Western Buddhist masters fluent in Western culture, which makes their words easier to understand.


No, there's no limit to practising metta. In Metta sutta it is mentioned that the one who practices this can do it anytime and anywhere.

Whether standing or walking, seated
or lying down free from drowsiness,
one should sustain this
recollection.
Metta sutta

This is one of the four protective meditations (metta, contemplation of the Buddha, death and foulness of the body) and you won't experience side effects as in other types of meditations as well. You cannot practice breathing meditation when you are ill, like headaches and anxiety, it tends to aggravate the problem, but metta doesn't. Also, it is usually recommended to practice the four protective meditations before breathing meditation to reduce defilements.
The claim, metta meditation does not lead to wisdom is also not entirely true. In  AN 11.16 sutta it is clearly stated how a metta jhana can be used to  develop insight.

Then again, a monk keeps pervading the first direction with an
awareness imbued with good will, likewise the second, likewise the
third, likewise the fourth. Thus above, below, & all around,
everywhere, in its entirety, he keeps pervading the all-encompassing
cosmos with an awareness imbued with good will—abundant, expansive,
immeasurable, without hostility, without ill will. He reflects on this
and discerns,
‘This awareness-release through good will is fabricated
& intended. Now whatever is fabricated & intended is inconstant &
subject to cessation.’
Staying right there, he reaches the ending of
the mental fermentations. Or, if not, then—through this very
Dhamma-passion, this Dhamma-delight, and from the total wasting away
of the first five Fetters—he is due to be reborn [in the Pure Abodes],
there to be totally unbound, never again to return from that world.
AN11.16


Is Mr. S. N. Goenka's Vipassana Meditation a Buddhist tradition?

Goenka tradition seems to be most close to meditation instruction sourced directly from the Suttas. A course is divided into  parts:

Anapana - cultivation of Samadhis (1/3 of the length of the course)
Vipassana - cultivation of Panna (slightly less than 1/3 of the lenth of the course)
Metta - (1 or 2 days depending on the length of the course.)

Anapana closely follows that of the [Maha] Satipatthana / Kayagatasati Suttas.

In the Vipassana part, the main instruction is whatever the sensation contemplate its impermanence and be equanimous towards it.

  Having fully understood all things, he knows whatever feelings there are, whether pleasant, painful
  or neither painful nor pleasant.

  As regards to those feelings,

  he dwells contemplating impermanence in them;

  he dwells contemplating dispassion [fading away of lust] in them;

  he dwells contemplating ending (of suffering) in them;

  he dwells contemplating letting go (of defilements).

  When he dwells contemplating impermanence in them, contemplating dispassion in them, contemplating
  ending in them, contemplating letting go,
  he does not cling to anything in the world.

  Not clinging, he is not agitated; being not agitated, he himself surely attains nirvana.

  He understands,
  "Birth is destroyed, the holy life has been lived, done what is to be done, there is no more for this state
  of being."

Pacalā Sutta

Similarly there many more Suttas which similar instructions re occur throughout the whole cannon. E.g.: Pahāna Sutta, Avijja Pahana Sutta 2, Dīgha,nakha Sutta, Sal,āyatana Vibhanga Sutta, Indriya Bhāvanā Sutta, Dhātu Vibhaṅga Sutta, Titth’ayatana Sutta

  Bhikshus, just as if a man were sitting covered from head to foot with a white cloth, so that there
  would be no part of his body to which the white cloth did not extend; even so, the monk sits, permeating
  the body with a pure, bright mind. There is no part of his entire body that is not pervaded by pure, bright
  mind.

Kaya,gatā,sati Sutta

also

  so, too, a monk reviews this very body, wrapped in skin and full of various impurities, from the
  soles of the feet upwards and from the crown of the head downwards

Kaya,gatā,sati Sutta, Sati’patthāna Sutta

  As below, so above [upwards from the soles of the feet, and downwards from the tips of the hairs.]

Iddhi,pāda Vibhanga Sutta

This is similar in tone to the head to foot scanning technique.

In Buddhism, common term is letting go. The Suttas on Letting Go sheds more light on how to do it. They are: Pahāna Sutta and Avijja Pahana Sutta 2. This is the exact way that is being taught by S.N.Goenka.

Also an interesting read might be: The Ancient Roots of the U Ba Khin
Vipassanā Meditation by Ven. Analayo, which quotes some parallel in the Mahayana Tradition which you (@Bhumishu 米殊) are from I believe.

Instead of intellectually debating on whether the course is this or that why not take the course and clear you doubts. You can apply through: http://www.dhamma.org/en/index and course are conducted in many centres around the world. You can choose a location convenient to you.

What matters if the techniques works for you or not than is it this or that. So best is just try it.


It is my impression that the instructions are mostly seen as methods for development of;

Perceptions
Factors of Enlightenment

The perceptions include and are not limited to;

Perception of Mindfulness of Breathing
Perception of Inconstancy
Perception of Not-Self
Perception of Danger
Perception of Compassion
Perception of Altruistic Joy
Perception of Unattractiveness
Perception of Mindfulness of Death
Perception of Old Age
Perception of Sympathy
Perception of Abandoning
Perception of Drawbacks

It is a fact that all these methods are referred to as development of perceptions, this is seen in https://www.accesstoinsight.org/tipitaka/an/an10/an10.060.than.html

Apart from the unusual use of the term "perception" one can see that each of these developments sheds light on the overall development of faculties(discernment, concentration, effort, mindfulness and conviction).

As for development of the factors of enlightenment their development is explained as timely and untimely, wherein it is explained that there is a proper and unproper time to develop the enlightenment factor of concentration... of joy... of tranquility... of effort ... of equanimity.

IE when one is restless it is wrong time to develop the factor of energy and a good time to develop the factor of concentration.

The way to develop the various factors is also explained in variety and detail, ie;

There is a development of concentration which leads to Pleasant
Abiding in the here & now
There is a development of concentration which leads to Knowledge and Vision
There is a development of concentration which leads to Persistent Mindfulness
There is a development of concentration which leads to leads to the ending of the effluents
https://www.accesstoinsight.org/tipitaka/an/an04/an04.041.than.html

Returning to the development of perceptions, as it seems to me, they are associated with the various factors of enlightenment and faculties and have their own expected results and timely application, here are examples;

  If the monk intent on heightened mind were to attend solely to the theme of concentration, it is possible that his mind would tend to laziness. If he were to attend solely to the theme of uplifted energy, it is possible that his mind would tend to restlessness. If he were to attend solely to the theme of equanimity, it is possible that his mind would not be rightly concentrated for the ending of the fermentations.

  Bhikkhus, to the bhikkhu practicing the perception of lacking a self in unpleasantness and abiding much in it, whatever distinctions arise as superior, inferior or equal in the sixfold conscious body and all external signs, are appeased and well released.

  Bhikkhus, to the bhikkhu practicing the perception of impermanence and abiding much in it, gain, honour and fame keeps away, it shrinks and rolls away. The mind stretches out and gets established in equanimity or loathing

The comprehensive breakdown of all the perceptions is too much to get into in a post here but it is all encompassing training for all situations for the proper attending to reality as it occurs.

IE consider the Perception of Abandoning;

  "And what is the perception of abandoning? There is the case where a monk doesn't acquiesce to an arisen thought of sensuality. He abandons it, dispels it, & wipes it out of existence. He doesn't acquiesce to an arisen thought of ill-will. He abandons it, dispels it, & wipes it out of existence. He doesn't acquiesce to an arisen thought of harmfulness. He abandons it, dispels it, & wipes it out of existence. He doesn't acquiesce to arisen evil, unskillful mental qualities. He abandons them, dispels them, & wipes them out of existence. This is called the perception of abandoning.

To do this there are guides in the Sutta, in particular https://www.accesstoinsight.org/tipitaka/mn/mn.020.soma.html

wherein there are given 5 steps for mastering thoughts and crushing the unwholesome thought formations as they occur.

Therefore if one has a teacher he would ideally just tell you what to do from time to time but if one was one's own teacher relying on the Sutta one would develop wholesome qualities all of the time in as far as there is an opening and opportunity.

One would develop what is lacking and is favorable, be it to counter some unwholesome tendencies or achieving pleasure not associated with sensuality in order to achieve contentment with the holy life, one would constantly develop the good by "skillful means".


For me, craving is obsessive imagination and cyclical replay of a momentary situation in which a key sign of the desirable object is reconstructed by the mind and the sanna (perception or recognition) of the object by the sign occurs.

This sanna is then extended through a chain of associations into a sequence of memories, both good and bad, associated with the object. Some of these memories bring somatic components, both pleasant and painful.

The basic configuration, for me, of craving is: I am here and the object is there. I can partially recreate the object momentarily in my imagination, but the contact is brief and fleeting, and so not satisfying. This helplessness, or lack of power to bring the object fully and permanently into the now, brings about a sense of frustration. This feeling of mismatch or conflict between imagined object (with its nice associations) and the present absence of it, along with helpless frustration and hopelessness - is dukkha.

Anyway, the key component of craving, for me, is involuntarily mentally being in a different place than the here and now.


"I fear the man of one book" - What is your attitude towards this thought?

You can study other fields like science, psychology, philosophy, physiology, culture, other religions etc. That's no conflict with Buddhism.

However, using other fields to validate Buddhism is not the right approach. The reason for this is that other fields have different objectives compared to Buddhism. To compare them would be the same as comparing oranges and apples.

Buddhism has one primary objective - to reduce and end suffering, which basically relates to achieving permanent stable happiness.

The only way to validate Buddhism is to compare its teachings and the effects of its practices (as practised by oneself) against one's own experiences. Does it reduce your suffering? Does it help you reduce your bad habits and improve your harmony with yourself and others? Does it promote an increase in your own happiness and better psychological well-being?

Back to the first point, studying other fields can broaden your understanding of other fields. This has a few benefits.

Firstly, it helps prevent a Buddhist from becoming extreme or ritualistic or overly clinging to rules in his view. This actually is one of the fetters that the stream winner has to eliminate, through seeing the Dhamma clearly.

Secondly, it prevents a Buddhist from becoming disconnected from the "rest of the world". The Buddha wanted his monks to depend on the laity for alms, so that the monks don't become disconnected from the "rest of the world" and also for the laity to interact and learn from the monks.

Thirdly, understanding other fields can help with the validation of Buddhism against one's own experiences, because it can help feed one's insight. Let me use the example of Nobel prize winning physicist Richard Feynman (quoted below from here). Teaching basic physics to students is not required for one dedicated to research, but getting questions and interacting with students help to feed into his insight, so he found it necessary.

So, although Buddhist teachings and practices combined with one's own experience is enough to "research" (i.e. gain insight) into the nature of one's reality in order to end suffering, learning other fields can be helpful in feeding that insight. In this question, I tried to compare the nature of the mind vs. body to software vs. hardware. That doesn't mean mind IS software, but knowledge of the nature of software vs. hardware can feed into the insight into the nature of the reality of mind vs. body.

  When I was at Princeton in the 1940s I could see what happened to
  those great minds at the Institute for Advanced Study, who had been
  specially selected for their tremendous brains and were now given this
  opportunity to sit in this lovely house by the woods there, with no
  classes to teach, with no obligations whatsoever. These poor bastards
  could now sit and think clearly all by themselves, OK? So they don't
  get any ideas for a while: They have every opportunity to do
  something, and they are not getting any ideas. I believe that in a
  situation like this a kind of guilt or depression worms inside of you,
  and you begin to worry about not getting any ideas. And nothing
  happens. Still no ideas come.

  Nothing happens because there's not enough real activity and
  challenge: You're not in contact with the experimental guys. You don't
  have to think how to answer questions from the students. Nothing!

  In any thinking process there are moments when everything is going
  good and you've got wonderful ideas. Teaching is an interruption, and
  so it's the greatest pain in the neck in the world. And then there are
  the longer period of time when not much is coming to you. You're not
  getting any ideas, and if you're doing nothing at all, it drives you
  nuts! You can't even say "I'm teaching my class."

  If you're teaching a class, you can think about the elementary things
  that you know very well. These things are kind of fun and delightful.
  It doesn't do any harm to think them over again. Is there a better way
  to present them? The elementary things are easy to think about; if you
  can't think of a new thought, no harm done; what you thought about it
  before is good enough for the class. If you do think of something new,
  you're rather pleased that you have a new way of looking at it.

  The questions of the students are often the source of new research.
  They often ask profound questions that I've thought about at times and
  then given up on, so to speak, for a while. It wouldn't do me any harm
  to think about them again and see if I can go any further now. The
  students may not be able to see the thing I want to answer, or the
  subtleties I want to think about, but they remind me of a problem by
  asking questions in the neighborhood of that problem. It's not so easy
  to remind yourself of these things.

  So I find that teaching and the students keep life going, and I would
  never accept any position in which somebody has invented a happy
  situation for me where I don't have to teach. Never.


Are there studies about the difference between meditating in the morning versus in the evening?

The number of times or the time of day depends on the type of meditation that you do. If it is ‘Loving Kindness Meditation, it is good to do it for even a couple of minutes both morning, noon and night. That is what Ajaan Mun did as told to us by Thanissaro Bhikku. He said that,

  Ajaan Mun  spread thoughts of goodwill to all living beings three times a day: in the morning when he woke up, in the afternoon when he woke up from his nap, and at night before he went to sleep. In this way, the desire for goodwill, the desire for true happiness, framed his practice.

The best time to meditate is when you are not sleepy or drowsy or weighed down by the food. It can be in the morning or the evening. Most of the meditation practices that have become popular today are not in line with the Dhamma. Some ‘so-called teachers’ would erroneously advice a student of mediation to note in your mind, “pain, pain”, when you feel pain in some part of your body during meditation. For them it is vedananupassana – contemplation on feeling. Then your mind goes astray, they will get you to note “going, going”. Some view it as cittanupassana – the contemplation of mind. Likewise if sleepy, to note “sleepy, sleepy”, and, if a desire or agitation come to pass, to note “desire, desire”, or “agitation, agitation”. This to them is dhammanupassana – the contemplation of mind objects. These are incorrect practices that people are being taught as meditation.

So it is not the time of the day as we do not know the nature of each individual. But no one should develop the idea of doing meditation in a hurry. Your goal should be to develop mindfulness, and not doing it in a hurry. So if you are more relaxed and have more time in the evening then that is the best time. Then do it little at a time and generate mindfulness. If too distracted or restless, then that is the time to stop. After generating mindfulness in that manner you will realize that you can maintain the object of meditation without becoming sleepy or without allowing the mind to get dispersed. Thereafter gradually increase the duration.


If a living being is not self aware than can he experience suffering or pleasure?

Dogs don't forget pain. You only have to look at a dog that has been continuously beaten and then cringes or tries to bite anyone who tries to pet it.  Yes it has become an automatic reaction but there must be some kind of memory there about humans not being trustworthy.


May one learn how to breathe from the diaphragm (Buddha Belly Breathing) holistically throughout all of their activities and if so how exactly?

Welcome to the community! Before answering your question, I believe some clarification would be helpful.
As the user Buddhism pointed out, specific breathing exercises are more related to other ascetic practices of ancient India. One important component of the Buddha’s discovery of the path to awakening, is the leaving aside of exercises such as these. What the Buddha taught instead was the mindful watching of the breath, as well as the development of the four establishings of mindfulness.
But leaving that aside, to answer: yes, it is possible to maintain a meditative state throughout the day, and it was something that was actually taught by the Buddha. Though I do not practice to that extent myself (I find that it requires a great deal of mindfulness, which I do not have yet), it was the way the Buddha encouraged his disciples to practice, and it is my understanding that modern monastics are encouraged to practice in this same way as well.
I hope this is helpful, and Metta.


What is the textual structure of original Pali versions of the suttas of the Majjhima Nikaya?

The Dhamma was traditionally spoken, heard, memorized and recited in unison. It was written down and organized later.
Bhante Sujato has a very useful overview of the challenge of organizing the Dhamma throughout the ages. Notably, Bhante Sujato has himself chosen to organize the Tipitaka into numbered segments, which allows translations to be matched up with their root sources verse by verse.


Looking for examples of "Bad" Men and Women who became Enlightened

Milarepa-the great yogi

...His mother, bitter, sent Milarepa to train in black magic, to wreak revenge on those who had blighted her life...

Then later in life he came to meet his teacher Marpa the translator

...he came to regret his actions, and looked for help in shedding the bad karma he had acquired during his vengeful adolescence...

One of his quotes:

  The world knows caterpillar becomes butterfly but they don’t care that
  it also becomes a moth. One is diurnal another nocturnal.Human once
  awakened can change the view to change self from Angulimala to a
  Buddha [1]


Was the Buddha against violence in all situations?

actually everything is in the suttas and for the purpose of the answer Buddhism i equate with Buddhadhamma, not sure what meaning the inquirer imparts it

  And how, householders, are there three kinds of bodily conduct not in
  accordance with the Dhamma, unrighteous conduct? Here someone kills
  living beings; he is murderous, bloody-handed, given to blows and
  violence, merciless to living beings.

  So, householders, it is by reason of such conduct not in accordance
  with the Dhamma, by reason of such unrighteous conduct that some
  beings here on the dissolution of the body, after death, reappear in
  states of deprivation, in an unhappy destination, in perdition, even
  in hell.

Saleyyaka sutta (MN 41)

one could be a Buddhist who got caught up in unfortunate circumstances where they are forced to use violence or a deadly force which they wouldn't use otherwise, but they'll still have to experience kammic consequences, which is normally birth in hell

such a kamma i think to a certain degree can be alleviated if the mind isn't clouded and blinded with defilements, first of all with desire of killing, at the time of its (the kamma) creation

  Again, with sensual pleasures as the cause, sensual pleasures as the
  source, sensual pleasures as the basis, the cause being simply sensual
  pleasures, men take swords and shields and buckle on bows and quivers,
  and they charge into battle massed in double array with arrows and
  spears flying and swords flashing; and there they are wounded by
  arrows and spears, and their heads are cut off by swords, whereby they
  incur death or deadly suffering.

  Now this is a danger in the case of sensual pleasures, a mass of
  suffering visible here and now, having sensual pleasures as its cause,
  sensual pleasures as its source, sensual pleasures as its basis, the
  cause being simply sensual pleasures.

  Again, with sensual pleasures as the cause, sensual pleasures as the
  source, sensual pleasures as the basis, the cause being simply sensual
  pleasures, men take swords and shields and buckle on bows and quivers,
  and they charge slippery bastions, with arrows and spears flying and
  swords flashing; and there they are wounded by arrows and spears and
  splashed with boiling liquids and crushed under heavy weights, and
  their heads are cut off by swords, whereby they incur death or deadly
  suffering.

  Now this is a danger in the case of sensual pleasures, a mass of
  suffering visible here and now, having sensual pleasures as its cause,
  sensual pleasures as its source, sensual pleasures as its basis, the
  cause being simply sensual pleasures.

Mahadukkhakkhandha sutta (MN 13)

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

Yodhajiva sutta (SN 42.3)

one who is a Buddhist serving in a military during peace time with intent to slack on his duty at the high noon in favor of his obligations as a Buddhist, i think would be committing verbal misconduct of lying

Here's how Ajahn Sucitto of Cittaviveka Vihara describes his encounter with road bandits while on a pilgrimage in India

  Then everything blew up. Nick turned round with a menacing expression
  on his face; someone was tugging my robe on one side while the ﬁrst
  man was hauling frantically at the mug on its strap on the other.
  Three men charged at Nick who was crouched boxer-style; he wheeled and
  hit them with his backpack, then ran off with the three of them in hot
  pursuit. I was being lugged in two directions simultaneously by the
  strap on my water bottle and on my bag, I could only try to get the
  stuff off and let them have it, but their pulling on it made that
  impossible. We were going round in circles, with their excitement
  spinning into frenzy . I had to stop this. “Wait! Wait! Let me get
  this stuff off !” Momentarily they stood still. They all had axes and
  staves. The leader glared at me through twisted features and raised
  his axe.
  Funny how your mind goes clear when the options disappear. Why
  struggle against the inevitable? The only freedom was to go without
  fear. I bowed my head and pointed the top of my skull toward him, drew
  the blade of my hand along it from the crown of my head to the brow.
  “Hit it right there.” Something shifted; he backed off, waving his axe
  and muttering angrily. I stepped forward and repeated the action. Give
  it away; let it all go.
  Things settled. He lowered his axe. I slipped off the bag and the water
  bottle and stepped back. The three of them began excitedly picking over
  the  treasure. I imagined that they’d rummage around, ﬁnd there was
  nothing there of any value, and run off. Two of them picked up the
  gear and scurried down the track away. I felt shaky and sat down.
  Better keep cool — I started chanting softly. Then Nick ambled along with a
  smile but without his pack or assailants. “I’ve hidden the money;
  Bhante, are you all right?”
  His return signalled further frenzy. As his assailants returned, the men
  charged at him with their sticks and began swinging blows; Nick caught
  most of them on his arms: “ All right, all right! I’ll show you
  where.” And the mob had streamed off into the forest by the time that
  I got to my feet, leaving me with one lad, who sullenly resisted my
  attempts to strike up a conversation. But he was mellow compared to
  the older men when they returned — without Nick or the bags. They
  jumped on me and pulled off the bag that I had around my neck
  containing the relics and Buddha image; they ripped off the waistband
  that was threaded through my pouch; they clawed under my sabong and
  dragged the passport out of another pouch that was hanging around my
  waist.
  Then they were off with the loot tied up in bundles on their
  heads. The leader turned round and said “Your bags are over there,”
  pointing into the forest. “Fine, OK.” I said, in a vaguely warm way .
  The forest went back to silence as usual ... a sunny day, with the
  forested slopes on either side.

"Rude Awakenings" (pp. 238-239)
https://www.youtube.com/watch?v=r9YE1oP-qr0#t=1h1m15s


What is the Karmic Effect of Harsh Speech?

The mind & body is disturbed, with agitation & stress ('hell').

Friends may be lost or social status (such as a job) may be lost, which results in deficiency & need ('hungry ghost').

Shame & regret will eventually arise internally  (if the mind returns to a normal or 'human' state).

  Pharusā, bhikkhave, vācā āsevitā bhāvitā bahulīkatā nirayasaṃvattanikā tiracchānayonisaṃvattanikā
  pettivisayasaṃvattanikā. Yo sabbalahuso pharusāya vācāya vipāko,
  manussabhūtassa amanāpasaddasaṃvattaniko hoti

  Harsh speech — when indulged in, developed & pursued — is something that leads to (saṃvattanika) hell (niraya), leads to the animal birth (tiracchānayoni), leads to the
  realm (visaya) of the hungry shades (petti). The slightest of all the results coming
  from harsh speech is that, when one becomes human (manussa), it leads to
  unappealing (amanāpa) sounds.

  AN 8.40 Vipaka Sutta


Inoperative types of mind (kiriya-cittani) that are dissociated from wisdom (paññā)

According to Abhidhamma exegetical texts, meditation of the 4 types of sense-sphere functionally inoperative-indeterminate cittas associated with wisdom (paññā) leads to knowledge of purity (vodāna), issuing in the supramundane Path-cittas of Once-returner (Sakadāgāmi) and Non-returner (Anāgāmi).

That's incorrect and impossible. 8 Mahakiriya-Citta can not arise with Puthujana, Sotapanna, Sakadāgāmi, and Anāgāmi  person.

All 8 functionally inoperative-indeterminate cittas (maha-kiriya) can arise only with Arahanta person.

4  wisdom purity-cittas (vodāna)  can arise only with Sakadāgāmi and Anāgāmi  person.

  What about the other 4 types of sense-sphere functional-indeterminate cittas that are dissociated from wisdom (paññā)? Since these four types of cittas are not conjoined with wisdom (paññā), do they still lead to the concentrative stage of purification (vodāna)? And to Nibbana?

That's impossible.

Vodāna is not functionally inoperative-indeterminate cittas (Maha-Kiriya).

Vodāna is  4 Wisdom Sense-Sphere Wholesome (Maha-Kusala).

  If those four types of citta do not lead to purification (vodāna) and subsequent Nibbana,

"Lead" in Vodana's condext means arising-citta before Magga-citta.

Image description:

R: bhavaṇgacalana

D: bhavaṇgupaccheda

Ký: manodvārāvajjana

Ẩ: parikamma

Ậ: Upacāra

U: Anuloma

G: Gotrabhū for Puthujana or V: Vodāna for Sakadāgāmī/Anāgāmī.

Ạ: Magga

Ả: Phala

See more: http://www.palikanon.com/english/sangaha/chapter_4.htm

  If those four types of citta do not lead to purification (vodāna) and subsequent Nibbana, and neither do they also generate rebirth kamma-deposits,

Vodāna generates rebirth kamma-deposits because it is Maha-Kusala. It is not functionally inoperative-indeterminate cittas.

  then when the living Arahatta person dies, where will be the destiny?

No where. All of Arahatta's aggregates is vanished by no left craving of senses, being, no being.

  Will that person be born again as a living Arahat?

No, all of Arahatta's aggregates is vanished after death, but the other still rebirth after death. And there is no person everywhere from start. There is only craved depending aggregates which wrong view think "this is real controllable person" but actually it is just depending on many origins, no one.

  or does he become an achiever of only Arahatta’s Path but not of fruition?

There is no Arahatta's aggregates after his death. And there is no Arahatta from start. The achieved aggregates and after that are called Arahatta.

For the description:

PaAuk Tawya Sayadaw Nama Rupa Description


Thing-hood in Buddhism and meaningfulness

I think you should contemplate thus:

  There were many Buddha's before your current Buddha but their significance and influence has come to an end. My influence on earth is comparatively more insignificant. Any influence or value you bring on the earth has a finite time span. No one is indispensable in the long run. In the grand scheme of things you cannot attach a meaning off significance to your existance, life and influence.

But only until your polarity in looking for significance of existance is subdued. For a lasting solution you have to do Vipassana.

Looking for meaning or lasting influence you are trying to exert some control to you environment which you cannot and lead to misery as if it does not materialise you might think of yourself as a failure. You can try without being too attached to result of your influence.

Trying to give meaning to any thing, you are dealing with concepts and perception. Reality will always be different, hence disappointment. So trying to give meaning to anything will not be entirely satisfactory.


How to get rid of thoughts of grandiosness?

from my own experience with mindfulness meditation over past 10 months (and a slightly longer interest in zen buddhism and Jungian psychology), I can understand what is your struggle.
Accepting and understanding my own self pity, hatered and anger was a big step for me, yet it has opened me to a completely new set of aspects of my personality that were hiding in the background, undeveloped and a little bit scary at first.
But frankly, is there something that worries you about your thoughts of becoming something greater? Is it possible that you are not used to be someone better? Or that you are angry about these thoughts? That you pity yourself because your progress was undermined by these new emotions?
For me it was exactly this. So I took a step back because I found myself in the power of emotions I was originaly trying to understand.
The great thing about mindfulness meditation is that we are able to notice all of these emotions and thoughts (even grandiosness), understand why they appeared, cherish them for a short time and let them go.
I wish you a lovely day!
Martin