Buddha-Nature refers to the mind free from suffering or free from 'self-views'. Buddha-Nature is the pristine purity of clear-light-radiant mind.

'Death' does not occur to Buddha-Nature because Buddha-Nature does not have any ideas, thoughts or views of 'self'.

Try to realise the worries, fears & traumas about 'death' are all related to beliefs in 'self'.

When there is no belief in 'self', both internally & externally, there is no 'death'.

This is called 'The Deathless'.

  To study the Buddha Way is to study the self. To study the self is to forget the self. To forget the self is to be actualized by myriad
  things. When actualized by myriad things, your body and mind as well
  as the bodies and minds of others drop away. No trace of enlightenment
  remains, and this no-trace continues endlessly.

  Dogen

As for 'body & mind', these are just elements of nature that form the natural world. Dogen, above, emphasises dropping way the false idea that various bodies & minds are 'myself' & 'other selves'.


A lot of therapists out there are well-versed in both the mechanisms of OCD and mindfulness today, especially those working with methods like CBT, unified protocol, CFT or ACT.

Regardless whether you get the help from a clinician, or someone knowledgeable in meditation practices, i recommend proceeding with the aid from someone guiding you through the mindfulness practice initially. Until you find your own way of applying mindfulness, it can be a lot to deal with on your own.

  Also an important note: Several times now, in the midst of all this stress and discomfort all over my whole body I suddenly get these pretty short lived moments of bliss. My body glows with comfort and bliss and then after a while kind of fades out. This has happened several times now and it's pretty interesting. This is what fascinates me. What do you think is causing this? My guess is I must be doing something in those moments correctly, letting go and not resisting the pain or something

Yeah, you've seem to have picked up on something important. It may be what's called sukha within buddhist meditation, a common emotion associated with the initial stages of meditation. Consider it a bread crumb trail for you to follow.


What are The Buddha's most compassionate acts?

Probably the decision to become a samma sambuddha for the benifit of others. Becoming an arahath and ending your own suffering is lot more easier and take lot less time.

“Then I listened to the Brahmā’s pleading, and out of compassion for beings I surveyed the world with the eye of a Buddha. Surveying the world with the eye of a Buddha, I saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and some who dwelt seeing fear and blame in the other world. Just as in a pond of blue or red or white lotuses, some lotuses that are born and grow in the water thrive immersed in the water without rising out of it, and some other lotuses that are born and grow in the water rest on the water’s surface, and some other lotuses that are born and grow in the water rise out of the water and stand clear, unwetted by it; so too, surveying the world with the eye of a Buddha, I saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and some who dwelt seeing fear and blame in the other world. Then I replied to the Brahmā Sahampati in stanzas:
‘Open for them are the doors to the Deathless, Let those with ears now show their faith. Thinking it would be troublesome, O Brahmā, I did not speak the Dhamma subtle and sublime.’
MN26


Bhante Ñāṇadassana made a work about all/the ñāṇas as they are found in the skripts:

Wisdom and the seventy-three Kinds of mundane and supramundane Knowledge

Introduction
The `Seventy Three Kinds of Knowledge' appear as a
Summary or Table of Contents (màtikà) in the first Treatise
on Knowledge (¥àõa-kathà) of the Canonical book Pañisambhidà-magga (translated by Bhikkhu ¥àõamoëi as The
Path of Discrimination, PTS ed. 1982), and then explained
in detail.
Expounded by The Buddha in His discourses (suttas) to
audiences according to their level of progress in the path to
deliverance (and found now scattered throughout the Pàëi
Canon1
), these knowledges were, as it is traditionally accepted, compiled and grouped in their sequential order, dealt
with under special headings and amplified (in the Pañisambhidà-magga) by The Buddha's chief disciple, Venerable Sàriputta, the one declared by Him foremost amongst His disciples that possess great wisdom (mahà-pa¤¤à: A i.23), and thus second in wisdom only to Himself. (SA ii.45)...

(Not put on accesstoinsight.eu, as htlm, for now, so letters are here not proper displayed, open work, but fine in the pdf)

An approach in teaching with pictures, in accordiance with the Visudhimagga can be found here:

Teaching Dhamma by pictures: Explanation of a Siamese Traditional Buddhist Manuscript

A current ongoing discussion "Suttas vs. (modern) Vipassana"- Discussion can be found here:

What are khanika, Upacara and Appana Samadhi?, on D&D


When Buddha say me and myself, he uses the words without clinging to the five aggregate. Even the Buddha has to use conventional language when speaking. What matters is not the word you use but the underlying grasping to the idea of it.


Without an enduring quid between lifes, how to explain past life recalling?

A self wouldn't help in this case; a self is an untenable entity - it is permanent yet able to change to know multiple objects, an illogical paradox.

The very idea that a memory can be stored isn't tenable, because memories don't exist, just as "information" doesn't exist. The "information" stored in the brain or on a floppy disk isn't information, it's just echos of experience. When one remembers, ostensibly it entails a convergence of many factors to contribute to the "memory"; given that precognition seems possible, even future events can contribute to "memories".

This doesn't answer your question; I suspect the question is unanswerable, just as "what causes gravity" is unanswerable. The universe isn't responsible for giving us answers to all our questions, but it does reveal the basic mechanics to us if we take the time to investigate.


Dogen is pointing to emptiness. When the self drops, you realise you are one with the ten thousand things, and there is no more I and them. Enlightenment, path, etc are no more than concepts.

The Heart Sutra:

  "Shariputra, form does not differ from emptiness, emptiness does not
  differ from form. That which is form is emptiness, that which is
  emptiness form. The same is true of feelings, perceptions, impulses,
  consciousness. "

And:

  "Therefore, in emptiness no form, no feelings, perceptions, impulses,
  consciousness. No eyes, no ears, no nose, no tongue, no body, no mind;
  no color, no sound, no smell, no taste, no touch, no object of mind;
  no realm of eyes and so forth until no realm of mind consciousness. No
  ignorance and also no extinction of it, and so forth until no old age
  and death and also no extinction of them. No suffering, no
  origination, no stopping, no path, no cognition, also no attainment
  with nothing to attain. "

http://www.kwanumzen.org/wp-content/uploads/Heart-Sutra-in-English-text1.pdf


What are the soteriological aims of different traditions?

If you are interested in comparative religion, it is worthwhile to ask American or other Westernized Buddhists, precisely because they are probably converts who were raised with another religion.  It is easier for us to compare Buddhism (rationally) to other faiths.

In Protestant Christianity (of the evangelical variety) there is deep emphasis on "salvation by grace, not works".  You go to heaven because Jesus allows you to go to heaven, in spite of you not deserving it.  "Lest any man should boast."  There are, of course, other takes on soteriology within Christendom, and there are faith-based doctrines as well as works-based doctrines enshrined in Christian scriptures.

What I find appealing about Buddhism is that it is entirely works-based; there is nothing un-earned about progress, transformation, and enlightenment in the Buddha Way.  In Buddhism, there is no shortcut around the law of Karma.  Everybody who deserves to go to hell, will go to hell, and will stay there until they learn the appropriate lessons.

But the doctrine of hell (in Buddhism) is different than the doctrine of hell in Christianity (or Islam for that matter).  In Christian teachings, hell is a place where souls are tortured and tormented after having received a well-deserved prison sentence from a judgmental Higher Power.  In Buddhism, you are not going to be sent to burn in hell; you are "in hell" already.  "Hell" is temporary happiness.  "Hell" is a mental state of anguish, ignorance, hatred, confusion, regret, loneliness.  "Hell" is your future lives, your past lives, and your present life where you believe that happiness comes from sensory pleasure, flattery and praise, the absence of difficulty, accumulation of more for oneself at others' expense -- when that is absolutely not the case.  Happiness cannot come  from any of those things.  This is the meaning of hell.  This is the cause of suffering.

And, whether you believe it or not, you are going to continue to relive the same pointless struggles over and over again until you learn what happiness actually is.

While enlightenment is entirely based upon our own merit, the Way to enlightenment was offered as a free gift, from the Buddha... lest any man should boast.  For the Buddha to teach us the dharma, it was necessary that he be born into this world, full of suffering and death and decay, with a human body that would necessarily get old and die like ours.  He had sufficient merit to be born in a much better world, but he endured the suffering of this life for our benefit.  In that way, the Christian can readily see how the Buddha's birth and death was like a crucifixion, but at the same time he did not "pay the price" for us to actually attain enlightenment.  We must pay that price ourselves.


From the perspective of Theravada, can a Mahayana follower attain Nibbana?

There aren't any texts within the Theravada school that talk about what happens to practitioners of other schools. The closest reference I can find in it is in the Mahaparinibbana Sutta, which says;

  Then Subhadda went to the Blessed One and exchanged courteous
  greetings with him. After an exchange of friendly greetings &
  courtesies, he sat to one side. As he was sitting there, he said to
  the Blessed One, "Venerable sir, these brahmans & contemplatives, each
  with his group, each with his community, each the teacher of his
  group, an honored leader, well-regarded by people at large — i.e.,
  Purana Kassapa, Makkhali Gosala, Ajita Kesakambalin, Pakudha
  Kaccayana, Sañjaya Belatthaputta, & the Nigantha Nataputta: Do they
  all have direct knowledge as they themselves claim, or do they all not
  have direct knowledge, or do some of them have direct knowledge and
  some of them not?"

  "Enough, Subhadda. Put this question aside. I will teach you the
  Dhamma. Listen, and pay close attention. I will speak."

  "Yes, lord," Subhadda answered, and the Blessed One said, "In any
  doctrine & discipline where the noble eightfold path is not found, no
  contemplative of the first... second... third... fourth order
  [stream-winner, once-returner, non-returner, or arahant] is found. But
  in any doctrine & discipline where the noble eightfold path is found,
  contemplatives of the first... second... third... fourth order are
  found. The noble eightfold path is found in this doctrine &
  discipline, and right here there are contemplatives of the first...
  second... third... fourth order. Other teachings are empty of
  knowledgeable contemplatives. And if the monks dwell rightly, this
  world will not be empty of arahants."
  http://www.accesstoinsight.org/tipitaka/dn/dn.16.5-6.than.html

Which I think indicates that as long as the Noble Eightfold Path is present, you can expect to find enlightened beings.

There is an additional issue of what happens with a person who makes a Bodhisattva vow. According to the Theravada school, a Bodhisattva must complete three great eons of practicing the ten Paramis in order to attain Buddhahood, but attaining stream entry, the first stage of enlightenment would cause that person to pass into parinibbana within seven lifetimes. As a result, a Bodhisattva will not attain stream entry or higher until the time when they are almost finished. If a Bodhisattva engages in vipassana meditation before that point, then they will be able to progress to Anulomanyana, the knowledge in which one sees the four noble truths, but the force of their Bodhisattva vow will stop them from going any further and accidentally attaining stream entry. This information is found in the commentary on the Majjhima Nikaya and is referenced in one of the Ven. Bhikkhu Bodhi's footnote on MN81 which says:

  "MA notes that bodhisattas (or bodhisattvas in Sanskrit) go forth
  under the Buddhas to purify their virtue, learn the Buddha's
  teachings, practise the meditative life, and develop insight up to
  conformity knowledge (anulomanana). But they do not make effort to
  attain the paths and fruits (which would terminate their bodhisatta
  career)."


Asking about Parent-Child relationship karma. Is it bad if I don't wanna go visit my dad?

Your question is very important, but difficult to answer, since within Buddhism answers are not always what we want to hear.
Your father and his family members are experiencing there own karma, which in this case is not good for them or pleasant for others.
Within yourself you should try to find loving-kindness for their suffering. You can accomplish this by realizing that the bad manner that they use with you is a lesson in how not to behave. Try to find compassion. This will help your mind to accept, and realize that your visit with them is temporary...when it is over do not dwell on it.
In Tibetan buddhism all sentient beings were once our kind and loving mothers. We try to remember that in our dealings with others. It is not always easy, but you will be a better person if you have compassion for all others.


When you have lust recognise you have lust. Mere having lust is not failing in meditation but not recognising it is a failure.

To overcome the lust (one of the 5 hindrances) the main issue is that you have not taming you senses. You cannot avoid contact so each time some lustful thought arise in your mind look at the sensation it creates in the body. Look at this at mere thought and look at the impermanence of the sensations fantasizing or actual contact brings.

Following links might be off some help:

5 hindrances
lust


What is the method for "Coupling of the Serenity and Insight Powers" referred to in the Path of Discrimination?

"He develops serenity and insight coupled together" is originally found in the Pali sutta MN 149, as follows:

  When the noble eightfold path is developed, the following are fully
  developed: the four kinds of mindfulness meditation, the four right
  efforts, the four bases of... power, the five faculties, the five
  powers and the seven awakening factors.

  Tassa evaṃ imaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvayato cattāropi
  satipaṭṭhānā bhāvanāpāripūriṃ gacchanti, cattāropi sammappadhānā
  bhāvanāpāripūriṃ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṃ
  gacchanti, pañcapi indriyāni bhāvanāpāripūriṃ gacchanti, pañcapi
  balāni bhāvanāpāripūriṃ gacchanti, sattapi bojjhaṅgā bhāvanāpāripūriṃ
  gacchanti.

  And these two qualities proceed in conjunction: Tassime dve dhammā
  yuganandhā vattanti—

  serenity and discernment. samatho ca vipassanā ca.

  https://suttacentral.net/mn149/en/sujato

A reason why samatha can be unbalanced and not have vipassana is because the practitioner is actually not practising the Noble Path but, instead, is practising the Hindu style yogic manipulations that are actually taught in the Visuddimagga.

In the suttas (MN 118 and SN 48.10), the Buddha taught meditative factors are mature when they have the quality of "letting go" ("vossagga"). This is the practise of the Noble Path, namely, the "letting go" or "abandoning of craving".

If you try to watch the breathing, for example, or watch kasina coloured discs, and similar non-sense taught in the Visuddhimagga & Abhidhamma, this is craving; this is not practising the Path. This is why most 'Buddhists' make little progress with meditation. They try to cling to a meditation object, like a baby clings to its mother. They are too scared &/or too attached to wrong teachings to 'let go'.

As for vipassana (insight) being overbalanced, this sounds like illogical (even though there is one or two suttas that teach similar non-sense). Since the suttas (such as SN 22.59; MN 118; etc) correctly explain vipassana results in dispassion; then obviously a dispassionate mind will be calm or have samatha.


difference between material pleasure and spirtual happiness

Material pleasures are based on sensations. Ultimate spiritual pleasures of Nirvana independent of sensation.

Regarding material pleasure, or pleasure of a householder, there are 6 types which is elaborated in Sal,āyatana Vibhanga Sutta.

At an intermediate state or spirituality (still working towards Nirvana) there are 6 kinds of pleasures associated with renunciation which is elaborated in Sal,āyatana Vibhanga Sutta.

In simple terms the difference is the householder pleasure is through acquiring and getting pleasant experiences while spiritual pleases is thought renunciation and understanding / wisdom / seeing things as they are.

Since the ultimate spiritual pressure does not end or pass away and independent of any external factor or cause it is far superior than any pleasure based on sensations which are temporary and not in one's control and cause by or dependent on any other factors and causes.

The intermediate pleasures or pleasures of renunciation,  are still based on understanding and wisdom, hence they are also superior.


Sounds like you are looking for positive emotions from entertainment (e.g. music). That is one way to get positive emotions... not necessarily invalid but rather superficial and not lasting.

Another way to get joy is through setting challenging goals and achieving them. When you can overcome your weakness / limits, you will feel rewarded, and worthy of self-respect.

In Buddhism the challenging goal we set is Right Bodily Behavior, Right Verbal Behavior and Right Mental Behavior. When we overcome our bad habits and achieve certain level of perfection, we can truly congratulate ourselves and that gives the special type of joy. (And then the joy of Completion, which is the highest.)

But even on mundane level, you can set challenging goals, like sport, raise yourself to challenge despite pain and weakness - and then congratulate yourself. Try it, it really does work ;)


How would be the world if there is no suffering?

Good question.
Suffering should be fully comprehended.
What exactly is the definition of suffering?
Is been poor suffering?
Will your suffering be eliminated if you become rich?
We all know about this kind of suffering.
What Buddha taught was more profound than that.
It is not easy to comprehend.
Buddha taught three kinds of suffering.
Dukkhadukkha
Viparinama Dukka
Samsara Dukkha
Only Buddha taught Samsara Dukkha.


“This world, Kaccana, is for the most part shackled by engagement, clinging, and adherence. But this one with right view does not become engaged and cling through that engagement and clinging, mental standpoint, adherence, underlying tendency; he does not take a stand about ‘my self.’

  -- SN 12.15

My understanding is that identification and possession are adherences, they are clinging. Nirvana, when conceptualized into a "thing" becomes something to possess or to identify with -- which is no different than clinging to any other conceived idea:

  “He perceives Nibbāna as Nibbāna. Having perceived Nibbāna as Nibbāna, he conceives himself as Nibbāna, he conceives himself in Nibbāna, he conceives himself apart from Nibbāna, he conceives Nibbāna to be ‘mine,’ he delights in Nibbāna. Why is that? Because he has not fully understood it, I say.

  -- MN 1

Such a tendency to hold something as a self is said to be at the root of misunderstandings and a cause of suffering. But Nirvana, rather then a 'thing', is said to be simply a name, a designation for the end of dukkha.

  "Bhikkhus, you may well cling to that doctrine of self that would not arouse sorrow, lamentation, pain, grief, and despair in one who clings to it. But do you see any such doctrine of self, bhikkhus?"
  —"No, venerable sir."
  —"Good, bhikkhus. I too do not see any doctrine of self that would not arouse sorrow, lamentation, pain, grief, and despair in one who clings to it."

  -- MN 22


Which are the best Thai amulets for love, job, and career?

Experts believe as recent as 500 years ago around south east Asia region), texts were generated about a story of King Kosala asking Buddha about anisong (good karma) for creating Buddha's image.  Some Thai Buddhist temples create amulets ever since.

If you still want to have one, just don't spend tons of money on it. Amulets are collectible just like baseball cards.  There are tons of forgery.  You may go to Thai buddhist temple near you and ask a monk for one.  Or if you live in the US, you can try writing Metta Forest Monastery in CA,and ask for one if they still have any.  wat metta

PS.  there is no way of measuring "mystical" power of an amulet, so pick one that appeals to you.  This sutta might help you further causes in love and career.  Buddha gave this lecture to the Direction Worshipers...

Sigalovada Sutta

As an employee

start work before boss
leave work after boss
taking only what is given
doing assigned work well
promoting boss' good reputation.

and if you are the boss

allocating work according to aptitude
providing wages
looking after the sick
sharing special treats (bonus)
giving reasonable time off work

As a friend (so you will be well loved)

generosity
kind words
acting for their welfare
impartiality
honesty

These will help us more than any amulets could.


What is ignorance in Buddhism and what are examples of ignorance?

Ignorance in Buddhism is not knowing the the Four Noble Truths.It is not knowing the truth behind suffering.

  "And what is ignorance,...Not knowing about dukkha.
  MN 9 (Ñanamoli/Bodhi, trans.).

  Avijja, the Pali word for ignorance, is the opposite of vijja, which means not only "knowledge" but also "skill" — as in the skills of a doctor or animal-trainer. So when the Buddha focuses on the ignorance that causes stress and suffering, saying that people suffer from not knowing the four noble truths,...
  Ignorance by Thanissaro Bhikku

Ignorance is similar to delusion but with subtle differences.In order to find the difference between delusion and ignorance i will first provide a definition for 'delusion'.

  a belief that is not true : a false idea
  Merriam-webster dictionary

Comparing this definition with 'ignorance' in the buddhist context,delusion is a view based on ignorance.Delusion is similar to wrong view and ignorance is the not knowing itself.

To give a real world example,a person drives a car badly but think he is driving a car well.The person is deluded.Why is the person deluded?Because the person doesn't know what is good driving and bad driving.(Ignorance).The lack of knowledge in itself is ignorance and the actions that stem from it is delusional.


How long would it take to enter 3rd and 4th Satipatthana?

How long would it take to enter?

That's like asking how long would it take for you to start tasting the curries that are already on your plate. Or like asking how long will it take for you to taste almonds and cashews when you are eating a mix of nuts. It's just a matter of you deciding to practice awareness on them.

Cittanupassana

When your mind wanders thinking about past/present/future or when your mind becomes concentrated/scattered, you can be mindful of it to practice the 3rd Satipattana

Dhammanupassana

If you decide to practice mindfulness on seeing, hearing, smelling, tasting etc. or the five hindrances, that's the 4th Satipattana.


How do you handle when someone tries to instill guilt in you?

The important thing to do is to have in mind that these people are puthujjanas, so they are bound to be awful, especially when they think something bad is happening to them.
now the puthujjana who receives this ''attack'' better have equanimity.

If this happens too much, then the solution is to no longer live around people who try to make you feel sad. It is hard, especially when it is people in the family, but separating yourself from bad puthujjanas in order to live with the meritorious puthujjanas and non-puthujjanas  who train for the noble path  is the way to have sati, and ultimately to be awaken, like the buddha tells Ananda in the Upaddha Sutta.

For the ''sutta reference'' you can read the Akkosa Sutta where the buddha is insulted by some puthujjana and the buddha replies that he does not take up the insults.


The Dangers of an Extended Meditation Session

According to Empty Cloud The Autobiography of Master Xu Yun (famed Chinese monk of the 20th century usually with name transcribed as Hsu Yun).

  One day I cooked taro in a cauldron and sat cross-legged while waiting
  for my meal to cook and involuntarily entered the state of samadhi.

  MY 63RD YEAR (1902/03)

  Master Fu-cheng and others who stayed in nearby huts were surprised
  that I had not called on them for a long time and came to my hut to
  present their New Year greetings. Outside my hut, they saw tigers’
  tracks everywhere with no traces of man. They entered my hut and
  seeing that I was in samadhi, they awoke me with a qing (a musical
  instrument made of stone, the sound of which is subtle but
  penetrating). When I returned to self-consciousness, they asked me,
  ‘Have you taken your meal?’ I replied, ‘Not yet, the taro in the
  cauldron should be well cooked by now.’ When its cover was lifted, the
  cauldron was covered with an inch of mould. Fu-cheng was startled and
  said, ‘You must have been in samadhi for half a month.’ We then melted
  ice, cooked taro and ate our fill. They joked with me and left.

Now you can take this story with a grain of salt, but I wouldn't discount the possibility of hibernation-like state for deep meditation...


Are there any exceptions to the first precept?

Don't beat yourself up over it.  Precepts are an interesting thing.  Most people come at them with the idea that they are iron clad laws governing our behavior.  Don't get me wrong, in some ways they certainly are.  When you take this kind of legalistic perspective, however, I really think you are missing out on their greater purpose.

The precepts are decidedly simple.  Abstain from killing.  Abstain from stealing.  And so on and so forth.  But what does it mean to kill?  Did the Buddha really say steal?  The Pāli reads more like "do not take that which is not given".  What does that mean!?  Likewise, anyone with an opinion will give you their interpretation on what the "sensual pleasure" precept refers to.  Reading the precepts this way isn't to split legal hairs or an attempt to loosen restriction.  These are all valid and important questions - questions I think the Buddha intended us to ask by making his training rules so brief in content.

Rather than view the precepts as moral law, it might be helpful to see them as a kind of spiritual Rorschach test.  What you see is very much dependent on where you are in your spiritual development.  Please don't take that to mean that the more ironclad you are in your interpretation, the more advanced you are in your training.  The precepts are factories of insight.  They are meant to teach and enlighten not just govern behavior.


Is the Chinese/Lunar New Year a Buddhist religious holiday?

Celebration of the "Buddhist" New Year varies by both geographic region and ethnicity in the predominantly Buddhist countries of Asia.

From http://www.buddhanet.net/festival.htm:

  Buddhist New Year -
  In Theravadin countries, Thailand, Burma, Sri Lanka, Cambodia and Lao, the new year is celebrated for three days from the first full moon day in April. In Mahayana countries the new year starts on the first full moon day in January. However, the Buddhist New Year depends on the country of origin or ethnic background of the people. As for example, Chinese, Koreans and Vietnamese celebrate late January or early February according to the lunar calendar, whilst the Tibetans usually celebrate about one month later.

Perhaps in New Jersey there is a sizable population of Chinese students who might be celebrating Chinese Lunar New Year and this was designated as an allowable "religious" day off as a practical matter? In any case, it seems to carry more ethnic significance than religious significance. (Can't imagine that ethnic Chinese students who are Christian, for example, would be any less interested in the celebrations! :)


How should I watch sensations in Vipassana meditation?

Firstly one should know how to handle experiances. This is what Vipassana teaches you.

Judging or reacting to sensation can lead to negative latent tendencies:

  (1) the latent tendency to lust reinforced by being attached to pleasant feelings;

  (2) the latent tendency to aversion reinforced by rejecting painful feelings;

  (3) the latent tendency to ignorance reinforced by ignoring neutral feelings.

Pahāna Sutta

So the take away from this is one should not judge or react to sensations.

Whatever feeling on feels one should:

  If he feels a pleasant feeling,

  he understands that it is impermanent;
  he understands that it is not to be clung to;
  he understands that there is no delight in it.

  If he feels a painful feeling,

  he understands that it is impermanent;
  he understands that it is not to be clung to;
  he understands that there is no delight in it.

  If he feels a neutral feeling,

  he understands that it is impermanent;
  he understands that it is not to be clung to;
  he understands that there is no delight in it.

  If he feels a pleasant feeling, he feels it in a detached manner.

  If he feels a painful feeling, he feels it in a detached manner.

  If he feels a neutral feeling, he feels it in a detached manner.

Dhātu Vibhaṅga Sutta

Similarly,

  “Nothing is worth clinging to”

  When this was said, the venerable Mahā Moggallāna said this to the Blessed One: “In what way, bhante, in brief, is a monk freed through the destruction of craving, that is, one who has reached total perfection, the total security from bondage, the total holy life, the total consummation, the highest amongst gods and humans?”

  “Here, Moggallāna, the monk has learned that nothing is worth clinging to. And, Moggallāna, a monk has learned that nothing is worth clinging to, thus: he directly knows all things [he directly knows the nature of the all]. Having directly known the nature of all things, he fully understands all things.

  Having fully understood all things, he knows whatever feelings there are, whether

  pleasant,
  painful or
  neither painful nor pleasant.

  As regards to those feelings, [Section on Disillusionment and Revulsion (Nibbida) follows]

  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.

Pacalā Sutta

Now knowing how sensations should be handled, systematically start scanning areas of your body from head to foot and foot to head without missing any areas for sensations.

There are subtle every ware in one's body. One should make oneself sensitive to the subtlest sensations. One should not miss any areas as this way one may not get sensitive to sensations in these areas.

One should stay in each and every area for some time until one feels sensations, but not too long as to get attached to the sensation. If one does not feel any sensation after while one just moves to the next area. One should not lose one's mental composure due to the sensations experienced or even the lack of sensations. If there is no sensations one should not feel disappointed as this is aversion.

One should systematically do the scanning so that:

one does not miss any areas
one stays the same time in one area

Being systematic in the scanning process ensures that at some point one is sensitive enough to feel sensations:

thought out the body
instantly when one's attention is moved to the area

When scanning when one feels sensations in an area one should look at them close to see:

intensification and reduction of sensation
components or make up of the sensations

One should look at the sensations:

dividing and dissecting sensations to see more clearly, if the sensations look like clumped up mass of pain or pleasure one should break the sensations into smaller areas to see if they are made of smaller components
one should penetrate a mass or clumped up clusters of sensation looking at how it cages and intensifies as one direction to another
one should look at the change of sensation from moment to moment

Looking at sensations dividingly, dissecting and penetratingly ensures one starts seeing arising and passing away phenomena as a 1st hand experience. Further systematic practice will lead to a situation wherever one's attention is focused one sees the arising and passing away of phenomena.

The sensations one experiences are:

pleasant
unpleasant
neutral

Whatever one feels this is unsatisfactory:

  pleasant feeling is pleasant when it persists, painful when it changes;
  painful feeling is painful when it persists, pleasant when it changes;
  neutral feeling is pleasant when there is knowledge of it, painful when there is no knowledge of it.

Cūla Vedalla Sutta

Each type of sensation corresponds to the 3 categories of dukkha:

Unpleasant feelings - Dukkha-dukkha, the duḥkha of painful experiences. This includes the physical and mental sufferings of birth, aging, illness, dying; distress from what is not desirable.
Pleasant feelings - Viparinama-dukkha, the duḥkha of pleasant or happy experiences changing to unpleasant when the causes and conditions that produced the pleasant experiences cease.
Neural or neither pleasant not unpleasant feelings - Sankhara-dukkha, the duḥkha of conditioned experience. This includes "a basic unsatisfactoriness pervading all existence, all forms of life, because all forms of life are changing, impermanent and without any inner core or substance." On this level, the term indicates a lack of satisfaction, a sense that things never measure up to our expectations or standards.

In Sammā Diṭṭhi Sutta 16 ways of liberations are discussed and one common thread in many of these ways is to abandon latent tendencies of lust, aversion and ignorance:

  he utterly abandons the latent tendency of lust,
  he removes the latent tendency of aversion,
  he abolishes the latent tendency of the view and conceit ‘I am,’

  and by abandoning ignorance and rousing true knowledge, he makes an end of suffering here and now.

  In that way, too, avuso, a noble disciple is one of right view, whose view is straight, attained to wise
  faith in the Dharma, one who has arrived at this true teaching.

In order to achieve that one should use

pleasant feelings to abandon lust,
unpleasant feelings to abandon aversion
neutral feelings to abandon ignorance

by being

equanimous to them and
seeing their impermanence:

  the latent tendency of lust should be abandoned in regard to pleasant feeling;
  the latent tendency of aversion should be abandoned in regard to painful feeling;
  the latent tendency of ignorance should be abandoned in regard to neutral feeling.

Pahāna Sutta

When one feels a sensation:

having equanimity one abandons attachment and aversion which intern leads to fabrications
seeing impermanence or arising and passing of 5 aggregates one abandons ignorance

Also, sensations lead to craving

  Avijjā,paccayā sankhārā With ignorance as condition, there are volitional
  formations;
  sankhāra,paccayā vinnānam with volitional formations
  as condition, there is consciousness;
  vinnāna,paccayā nāma,rupam with consciousness as condition, there is name-and-form;
  nāma,rupa,paccayā sal’āyatanam with name-and-form as condition, there are the six sense-bases;
  sal’āyatana,paccayā phasso with the six sense-bases as condition, there is contact;
  phassa,paccayā vedanā with contact as condition, there is feeling;
  vedanā,paccayā tanhā with feeling as condition, there is craving;
  tanhā,paccayā upādānam with craving as condition, there is clinging;
  upādāna,paccayā bhavo with clinging as condition, there is existence;
  bhava,paccayā jāti with existence as condition, there is birth;
  jāti,paccayā jarā,maranam with birth as condition, there arise decay and death,
  soka,parideva,dukkha,- sorrow, lamentation, physical pain,

  domanass’upāyasā sambhavanti mental pain and despair.

  evam-etassa kevalassa dukkha-k-
  khandhassa samudayo hoti — Such is the origin of this whole mass of suffering

(Paṭicca,samuppada) Vibhanga Sutta

Also, sensation is an important station which leads to concept proliferation.

  “Bhikshu, as regards the source from which proliferation of conception and perception assails a person: if one were to find nothing there to delight in, nothing there to welcome, nothing to cling to—this is the end of

  the latent tendency of lust,
  the latent tendency of aversion,
  the latent tendency of views,
  the latent tendency of doubt,
  the latent tendency of conceit,
  the latent tendency of desire for existence, and
  the latent tendency of ignorance.

  This is the ending of the taking up of the rod and the sword, quarrels, disputes, mayhem [strife], slandering and lying —here these evil unwholesome states cease without remainder.”

  …

  Avuso, dependent on the [eye | ear | nose | tongue | body | mind] and [form | sound | smell | taste | touch | mind-object], [eye | ear | nose | tongue | body | mind]-consciousness arises.

  The meeting of the three is contact.
  With contact as condition, there is feeling.
  What one feels, one perceives.
  What one perceives, one thinks about.
  What one thinks about, one mentally proliferates.

  From that as source, proliferation of conception and perception assails a person regarding past, future and present [forms | sounds | smells | tastes | touch | mind-objects] cognizable through the [eye | ear | nose | tongue | body | mind].

Madhu,piṇḍika Sutta

Both these train of events can be stopped by:

knowing there is a sensation
being equanimous whatever is felt
knowing it is impermanent

One should also contemplate causality in Vipassana:

  As such, bhikshus, the instructed noble disciple closely and wisely attends to dependent arising itself, thus:

  “When this is, that is;
  with the arising of this, that arises.
  When this is not, that is not;
  with the ending of this, that ends.”

  Bhikshus, dependent on pleasant contact, a pleasant feeling arises. With the ending of the pleasant contact, the pleasant feeling that arose in dependent on that pleasant contact, ceases, is stilled.
  Bhikshus, dependent on painful contact, a painful feeling arises. With the ending of the painful contact, the painful feeling that arose in dependent on that painful contact, ceases, is stilled.
  Bhikshus, dependent on neutral contact, a neutral feeling arises. With the ending of the neutral contact, the neutral feeling that arose in dependent on that neutral contact, ceases, is stilled.

Assutava Sutta 2

The arising and passing nature of the sensations result in unsatisfactoriness. Uncontrollable nature results in unsatisfactoriness. What causes sensations are also arising and passing which case the sensations to arise and pass. The cause of sensations is not controllable. Therefore, the whole sphere of experience is unsatisfactory.

Stopping of:

unwholesome roots
latent tendencies
craving
concept proliferation
fabrications
etc. (complete list see: Sammā Diṭṭhi Sutta)

arising is what needs to be done in the course of meditation.


Is actively reporting wrongdoing considered divisive speech?

Apparently, according to the commentary on rule number 3 of the Pācittiya section of the Pāṭimokkha, one of the defining characteristics of divisive speech is that one has to have the intention of either gaining favor with another party, or causing the disgrace of another. Whereas if one is acting with the genuine intention of putting an end to harm, or to have someone help the other person see the error of their ways, it is not considered divisive speech.
More discussion can be found here.
So, some possible answers might be:

If one does not develop ill will toward the perpetrator of the act of corruption, and one is genuinely interested in preventing or stopping harm, one can report the act to the police and it would not be considered divisive speech. Although the severity of the criminal consequences here raise more interesting questions in this case.
If, by not reporting the workplace relationship, harm would befall the witness or the people involved in the relationship once the relationship is discovered; and, additionally, one does not have the desire to shame the people involved; then one can report the relationship to the ethics body of the company without being considered divisive speech. Since in this specific case, the code of conduct does not forbid relationships, but only unreported ones, no additional harm would come from the report.


What was the name of the great compassion meditation the Buddha did for a significant part of his daily routine?

Compassionate meditation aka (Karuna meditation) is a form of meditation to develop compassion for others and ourselves. Buddhism holds a significant amount of importance towards compassion. Practicing Loving Kindness, using Mantras, Mudras, Affirmations are ideal for this form of meditation.
Steps to be followed while considering this form of meditation are:

Find somewhere quiet where you will not be disturbed. Sit with a good and comfortable posture. Place your feet shoulder width apart. Sit with a straight but relaxed spine.
Close your eyes and spend sometime with mindful breathing. This helps in promoting relaxation and focus.
Bring to mind a person who has currently or is suffering. Begin with people for whom  you feel the most sympathy. Sincerity is everything in Karuna meditation. Therefore, start with someone you love.
Consider the struggles this person is facing.
Wish the individual freedom from suffering. Wish for them to be happier, healthier, more fortunate and more successful. Or if a person is ill you wish for them to get healthier!
If you feel any conflicting emotions as such, just observe them don't be judgemental about the situation.
Observe the feeling of compassion. Be mindful of it. How does the feeling feel in the body and mind?. Are there any obstacles in the way to genuine compassion? Compassion is a feeling. And feelings are a source of energy! Connect with the inner energy of compassion. And thats the gateway towards feeling like a Boddhisatva.
Repeat the script meditating on different people.
Finish with a wish to free all sentient beings from suffering.
Sometimes, we may not feel compassion for others and sometimes even for ourselves, if that is the case, we need to start off with forgiveness.

And thats where Meditation on forgiveness starts.


Is it possible to believe (incorrectly) that one is on the path?

Isn't there a story in the commentaries about a monk who had very advanced intellectual understanding of the Buddhist path, and was even a very good teacher of others, and brought many of them to enlightenment, but was not himself enlightened. The story goes that eventually something happened to make that problem clear to him, then he did some stuff -- lived in a cave and meditated or something -- and finally was enlightened. Maybe someone can remember who the guy was; IIRC it's a pretty mainline Buddhist story.

The suggestion is that, yes, it's absolutely possible to seem to be very advanced on the path but to be far less so than one thinks. And the second suggestion I take from the story is that if the intention is good, then even if one isn't as advanced as one might think, one may still be better off than having ignored the path completely.


Is it a lie to not report income in taxes?

As a lay practitioner you should make the fivefold offering (pañca,balī) out of which offering to the king [the government] (rāja,balī) which is akin to tax filing in the modern day. [Adiya Sutta, Patta Kamma Sutta]

Since taxes are legally owned by the government and not paying them would be misappropriating something belonging to the government which is similar to stealing. If you add false information in your tax return to get away with taxes then it is both lying and stealing. Also withholding information with the intent to mislead is also like lying.

Having said this by all means use tax planning / tax avoidance (legal) but not tax evasion (illegal). If what you are doing is illegal and there are sums owed to the tax authorities then it is stealing as iterated above.


Where can I get Buddha's teachings of the Dharma practice?

...without things that I don't need, especially without the idea that the purpose of Buddhist practice is to achieve enlightenment...

If we walk the path to the higher goal, the lower goals will be fulfilled along the way.

  ...the reason for me to practice is to reduce my suffering in this life...

Sooner or later, we'll realize that the only way to reduce our suffering in this life, is to help reduce the suffering of others. To have the strength to do it, we'll need very strong motivations.

  For example, the happier I am, the harder and more effectively I work...

There is nothing wrong in using the teachings to achieve mundane goals. However, this achievements are only temporary, and if we are not able to see this, they will only lead to more suffering.

Our ultimate purpose is using the practices to liberate ourselves of all relative conditionings, not only to improve them.

Tenzing Wangyal Rinpoche


Yes it certainly got some similarities. Yeah buddhism originated in India and there were 27 buddhas before the Gauthama Buddha so there are some techniques remianed from others. But it certainly is the same.
In Pranayama there is a rhythm of exhale and inhale. But in Anapansathi. Which is "Ana-(inhale)-pana-(exhale)-sathi(concentration)" This just keep concentrating on the Exhale and inhale in a little while you feel calmness you never felt before and slowing things down.
This is the last meditation technique Buddha has done before the Enlightnement.
There are 4 other meditation techniques to support like Mithree Meditation where we bless ourselves and all animals and everything we can see and cannots including our enimies.
This all comes under Samatha Meditation. So if you want to goto Anapanasathi which is under Vipassana Mediation. You have to follow the Samatha meditation to get a relief for body and mind. I guess you get the answer.


Does sutta recitation actually entail understanding of the text?

Chanting is an interesting practice and I think each school might have a different take on this.  In my own tradition (Rinzai Zen), the meaning of what's chanted is absolutely irrelevant.  In fact, the liturgy that we use is a Japanese phonetic rendition of a Chinese phonetic rendition of Sanskrit.  Needless to say, no one understands a word of it.  And that includes the folks in our group that speak any one of those three languages.  ;-)


What type of tanha, is the tanha to end tanha?

Brahmana Sutta: To Unnabha the Brahman

  I have heard that on one occasion Ven. Ananda was staying in Kosambi, at Ghosita's Park. Then the Brahman Unnabha went to where Ven. Ananda was staying and on arrival greeted him courteously. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Ananda: "Master Ananda, what is the aim of this holy life lived under Gotama the contemplative?"

"Brahman, the holy life is lived under the Blessed One with the aim of abandoning desire."

"Is there a path, is there a practice, for the abandoning of that desire?"

"Yes, there is a path, there is a practice, for the abandoning of that desire."

"What is the path, the practice, for the abandoning of that desire?"

  "Brahman, there is the case where a monk develops the base of power endowed with concentration founded on desire & the fabrications of exertion. He develops the base of power endowed with concentration founded on persistence... concentration founded on intent... concentration founded on discrimination & the fabrications of exertion. This, Brahman, is the path, this is the practice for the abandoning of that desire."

"If that's so, Master Ananda, then it's an endless path, and not one with an end, for it's impossible that one could abandon desire by means of desire."

"In that case, brahman, let me question you on this matter. Answer as you see fit. What do you think: Didn't you first have desire, thinking, 'I'll go to the park,' and then when you reached the park, wasn't that particular desire allayed?"

"Yes, sir."

"Didn't you first have persistence, thinking, 'I'll go to the park,' and then when you reached the park, wasn't that particular persistence allayed?"

"Yes, sir."

"Didn't you first have the intent, thinking, 'I'll go to the park,' and then when you reached the park, wasn't that particular intent allayed?"

"Yes, sir."

"Didn't you first have [an act of] discrimination, thinking, 'I'll go to the park,' and then when you reached the park, wasn't that particular act of discrimination allayed?"

"Yes, sir."

CHANDA is a different kind of Tanha. One needs to have an liking (more like an obsessed liking) for the PATH; this is called chanda which we can translate as liking. It is not greed, but pure in quality and grows to become a life goal. Chanda is NOT greed, it is the determination to attain a goal.


'Being' ('selfing') and knowing ('consciousness') are not inextricably bound together.

In Buddhism, consciousness is delineated into six types, such can be summarised as:

(i) seeing;

(ii) hearing;

(iii) smelling;

(iv) tasting;

(v) touching; &

(vi) mental cognition (knowing the mind's thoughts, feeling, moods, etc).

Imagine a mosquito suddenly bites. First, there is consciousness of the touch sensation then, a moment later, the mind thinks: "A mosquito has bitten me".

The touch consciousness arises 1st, by surprise, without any willfulness. Later the mind creates the idea of "me" or "I".

Therefore, 'knowing' & 'selfing' are not inextricably bound together because knowing occurs before & independent of the thought of "me" or "I".

This is why consciousness experiences many things the 'self' does not want to experience. If 'self' & 'consciousness' were bound together, the self could decide where to direct consciousness and thus avoid ugly sights, unpleasant sounds, bad smells, etc.

This is why you define or identify yourself as nothing apart from what the mind is consciousness of.

You were not born with pre-existing ideas of "my mother", "my father", "my house", "my body", etc. Instead, what happened is the mind first sees, hears, smells, tastes or touches its mother and eventually, later, the idea is formed: "my mother". Similarly, one first day, a small child looks into a mirror and develops for the first time, the idea of "me" or "my body".

In MN 64, the Buddha taught a new born child has no idea of 'self', 'me' or 'I'.

In SN 12.12, the Buddha described 'becoming', 'being' or 'selfing' only happens after consciousness, feeling, craving & attachment have occurred.


Beings who are not aware of their own existence?

In some realms there are some beings who are not aware of their own existence (Some place in Brahma realm). How do their aggregates work when they themselves aren't aware of their existence?

Unconscious beings (asannasatta) has consciousness suppressed temporarily until their life span ends. Due to this they cannot be aware of anything including themselves.

Also interestingly the Abhidhamma says this is the only plane where animals do not cling to life or have the love of life or attachment to the plane of birth.

In the Arupa Loka consciousness is present hence the mind works which means there can be self awareness.

  If you can please provide a sutta, Sutra, link, or a reference.

Sutta references to unconscious beings.


Is the Mind [essentially] bound to ignorance "not-knowing" or free?

Don't get infatuated with the word "essence" and "essential". Some people talk about "the essence of the mind" and try to make the mind the ultimate reality. What matters is that the mind is the chief of sukha or dukkha -- bad births and good births -- like in the Dhammapada:

Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts suffering follows him like the wheel that follows the foot of the ox.
Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with a pure mind a person speaks or acts happiness follows him like his never-departing shadow.

And you still have to "do" the non-bright and non-dark karma, to get fully enlightened.
All this means is that you do have to work on your mind, on your actions through speech, body and thoughts -- to get a good births and/or be fully enlightened -- (not doing rituals or clinging to sensual objects).


Can one reach enlightenment if they need to care about the wellbeing of another?

A long time ago, before Gautama Buddha, in the time of Kassapa Buddha, there was a potter named Ghaṭīkāra. He was not a monk, but he was Kassapa Buddha's chief attendant. Puzzled about this, his student Jotipāla asked Ghaṭīkāra why he had not gone forth and become a monk given that Kassapa Buddha was so close by.

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

Ghaṭīkāra answered quite simply.

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

Not everybody gets to be a Buddha's chief attendant. Ghaṭīkāra was special. And what Kassapa Buddha said about Ghaṭīkāra was also quite special. Kassapa Buddha said:

  MN81:18.15: He looks after his blind old parents.  And since he has ended the five lower fetters, Ghaṭīkāra will be reborn spontaneously and will become extinguished there, not liable to return from that world.

If you are a caregiver, you understand impermanence, love, compassion, rejoicing and equanimity. Take heart from Ghaṭīkāra's example and practice as you can, the Noble Eightfold Path lays open before you. Ghaṭīkāra was a lay non-returner. Perhaps you can be one too.

Who was Jotipāla?

Jotipāla was Gautama Buddha in a previous life...that, too, is in the sutta.


Did the Buddha ever 'thunder' during a Fire Sermon?

For a full account of the events surrounding the fire sermon, you have to look in the vinaya pitaka. An old translation of the complete account is here.
The closest he comes to "thundering" is when he defeats the naga:

3. Then the Blessed One entered the room where the fire was kept, made himself a couch of grass, and sat down cross-legged, keeping the body erect and surrounding himself with watchfulness of mind2. And the Nâga saw that the Blessed One had entered; when he saw that, he became annoyed, and irritated, and sent forth a cloud of smoke. Then the Blessed One thought: 'What if I were to leave intact the skin, and hide, and flesh, and ligaments, and bones, p. 120 and marrow of this Nâga; but were to conquer the fire, which he will send forth, by my fire.'
4. And the Blessed One effected the appropriate exercise of miraculous power and sent forth a cloud of smoke. Then the Nâga, who could not master his rage1, sent forth flames. And the Blessed One, converting his body into fire2, sent forth flames. When they both shone forth with their flames, the fire room looked as if it were burning and blazing, as if it were all in flames. And the Gatilas, surrounding the fire room, said: 'Truly, the countenance of the great Samana is beautiful, but the Nâga will do harm to him3.'
5. That night having elapsed, the Blessed One, leaving intact the skin and hide and flesh and ligaments and bones and marrow of that Nâga, and conquering the Nâga's fire by his fire, threw him into his alms-bowl, and showed him to the Gatila Uruvelâ Kassapa (saying), 'Here you see the Nâga, Kassapa; his fire has been conquered by my fire.' Then the Gatila Uruvelâ Kassapa thought: 'Truly the great Samana possesses high magical powers and great faculties, in that he is able to conquer by his fire the fire of that savage Nâga king, who is possessed of magical power, that dreadfully venomous serpent. He is not, however, holy (arahâ) as I am.'

Pretty clear that there wasn't actually any affectation on the Buddha's part. The word "threw" is a mistranslation; it would better be "placed".
The closest he gets to actual disturbance is when he finally confronts Uruvela Kassapa:

17. Then the Blessed One thought: 'This foolish man will still for a long time think thus: "Truly the great Samana possesses high magical powers and great faculties; he is not, however, holy like me." What if I were to move the mind of this Gatila (in order to show him my superiority).'
And the Blessed One said to the Gatila Uruvelâ Kassapa: 'You are not holy (arahâ), Kassapa, nor have you entered the path of Arahatship, nor do you walk in such a practice as will lead you to Arahatship. or to entering the path of Arahatship.'

Pretty tame, but then that's to be expected; he was, after all, a fully enlightened Buddha. There are a couple of examples I can think of where does affect an emotional disposition to get his point across, if only in the words he chooses:

His words to Vakkali, who spent all his time staring at the Buddha's majesty:

But in spite of the Teacher’s admonition, Vakkali could not let the Teacher get out of his sight or leave the Teacher’s presence. Finally the Teacher thought to himself, “Unless this monk receives a shock, he will never come to understand.” Now the season of the rains was at hand, and the Teacher desired to enter upon residence. So on the day appointed to enter upon residence, the Teacher went to Rājagaha, turning Vakkali away with the words, “Go back, Vakkali.” So for the space of three months Vakkali was unable to be with the Teacher and kept saying to himself, “The Teacher speaks to me no more.” Finally he said to himself, “What is the use of my living any longer? I will throw myself headlong from the top of a mountain.” And with this thought in mind, he climbed to the top of Mount Vulture Peak.
-- Dhp-A 381 (Burlingame, trans)

The English here is poor; apehi means "Go away!", or even "Get lost!", so it was a bit like a slap in the face to the poor deluded man.

His words to Devadatta, when he challenged the Buddha to enforce his five extreme rules:

'I would not give over the Bhikkhu-samgha, Devadatta, even to Sâriputta and Moggallâna. How much less, then, to so vile and evil-living a person as you.'
(Source)

The actual Pali of this one is actually closer to "lick-spittle", as per the footnote:

In the text read khavassa khelâpakassa. On the first word, compare V, 2, 8. For the second the Dhammapada commentator (Fausböll, p. 143) reads, as does the Sinhalese MS. in our passage, khelâsika. Buddhaghosa, explaining it, says, 'In this passage (we should recollect) that those who obtain the requisites (of a Bhikkhu) by an evil mode of life are said by the Noble Ones to be like unto spittle. The Blessed One calls him khelâpaka (to ex-press that) he eats, (that is, 'gains a living) in sin like that.' (For the Pâli, see the edition of the text, p. 323, where the comma after khelasadisâ should be before it.)


Did the Buddha said that there is no self there is no soul?

The Pali suttas unambiguously state the entire universe is void of self (SN 35.85).

When the deluded idea of 'self' is born (SN 22.81) in the human mind, according to the Pali suttas, it is not a real 'self' but merely a 'view' (SN 5.10), merely a verbal convention (SN 1.25; MN 98), merely the arising of suffering (SN 5.10; SN 12.15), merely a disease (Ud 3.10) & a cancer (MN 140)  or, in short, neurosis.

  This world is burning. Afflicted by contact, it calls disease a 'self.'

  This world, overcome by contact, is tormented, It speaks of a disease as the self,

  Udana 3.10

Also, it is a mistake to refer to SN 44.10 & insist the Buddha did not take a position on the question of whether or not there is a self. In SN 44.10, the Buddha kept silent because the questioner Vacchagotta was confused & befuddled.


Imagine a river flowing over some rocks. At one point where the river bed makes a sudden turn, the flowing water forms eddies - little spinning whirlpools of water.

Does an Eddy exist? Well, yeah. Is it permanent? No. But it gets more interesting than that.

Does an Eddy exist intrinsically, as an entity? -- now, this is a more interesting question...

The water an eddy is made from is different every second. And yet it looks like the same eddy stays in place for minutes or even hours.

Looking at one particular Eddy - what is it, really? What is its real identity? Is the water = Eddy? No! Is this bank = Eddy? No! Is that bank = Eddy? No! Is this section of the river bed = Eddy? No! But if you take exception to the water, to this bank, to the other bank, to the river bed - where can you find the Eddy?

It is exactly thanks to the water flowing, thanks to this bank, thanks to the other bank, thanks to the river bed - that here emerges a little whirlpool, an eddy.

In Buddhism we call this "samskara" (Pali "sankhara") - an assembled phenomenon or simply an assembly. Assemblies are not just impermanent - we say they are "empty of identity" or "coreless". Meaning, if you deconstruct any one of them, like I just did with this eddy - you will not find any core, any "main thing" that is responsible for its existence and for it staying itself. Assemblies emerge from interplay of multiple causes and conditions.

According to Buddhism (both Theravada and Mahayana) "self" as well as all other phenomena are assemblies. They are not just impermanent, they are empty of core, empty of identity. They are not entities, they are patterns of behavior emerging from interplay of causes and conditions.

Because self is an assembly, a different self can get assembled in different circumstances. For example, when you visit your parents, the self assembled with them is probably different from the self assembled at work, or the one assembled at the bachelor party. The feeling that self is the same entity that has continuity from moment to moment is a perceptual illusion, just like with Eddy. In fact, both our perceptions as well as our actions come from interplay of causes and conditions, with identity overlayed on top by the imputing conceptual mind (which is itself an interplay).

This is why when Buddha was asked whether Tathagata exists after death, he said, Tathagata cannot be identified even when alive, it's an assembled phenomenon emergent from an interplay of factors, including such factor as the presence of students imputing the label "Buddha" on the teaching situation.


One reason is that compassion softens self-boundaries the most.

Hatred strengthens boundaries of the self.  Someone does something contrary to what we value, and our emotional reaction not only strengthens our attachment to this value, but our attachment to ourselves, as we identify more strongly with us vs. the other (exemplified by that person).

Not hating (letting go) softens this for obvious reasons.

Compassion goes further, for to positively work towards the benefits of others (especially those we would normally hate) is to further soften our self-boundaries, by putting our time and energy into their welfare, and in a way, to start thinking of their welfare as our welfare (in a way, this is what caring is).

I think the best explanation for compassion's role in softening the boundaries of the self doesn't come from Buddhism but from... Einstein.  Here's a very nice quote of his:

  A human being is a part of the whole, called by us "Universe," a part
  limited in time and space.  He experiences himself, his thoughts and
  feelings as something separated from the rest, a kind of optical
  delusion of his consciousness.  This delusion is a kind of prison for
  us, restricting us to our personal desires and to affection for a few
  persons nearest to us.  Our task must be to free ourselves from this
  prison by widening our circle of compassion to embrace all living
  creatures and the whole of nature in its beauty.  Nobody is able to
  achieve this completely, but the striving for such achievement is in
  itself a part of the liberation and a foundation for inner security.

Now you may not agree on how completely we can achieve this, but the central idea here is that compassion relaxes the boundaries of the self, expands our sense of one-ness, and to the extent we can express compassion, we are liberated.


How to stop rejecting / avoiding things?

Very good question, focused on real and useful problem.
Mind generates aversion when things go contrary to what it believes is "right". This belief is called "attachment". For example you believe that only certain weather is good and that it should be that same weather most of the time.
So the first technique is to remember this as soon as you feel aversion (basically, as soon as you feel emotionally disturbed):     "what is my attachment in this case?". Once you identify the attachment you should think: "this attachment is a cause of suffering and an obstacle to Enlightenment, I shall let it go". And then you should make effort to let go of that attachment. "I shall not be attached to what I think is good weather. I should enjoy all weather as it is."
The second technique is to turn problems into blessings by changing your perspective. Here's how. Every time you have some unpleasant experience, tell to yourself: "this is actually a blessing because it gives me chance to practice Dharma and reach Enlightenment." Thinking like this will immediately turn a negative experience into a positive, happy event. Instead of experiencing suffering your mind will be elated.
Initially, you may tend to keep forgetting these instructions. If that happens you will react automatically as you always did. That's okay, keep practicing, keep trying to remember. (This is called mindfulness.)
Eventually you will reach a point when the problems themselves will serve as automatic reminders. At which point the game is won: what was previously triggering aversion will now trigger recollection of Dharma.


Is it possible to Take Refuge in the Three Jewels, but still learn spiritual wisdom from teachers in other religions?

When it is said that one's refuge "is broken whenever a person goes for refuge to a teacher outside the Buddha's Dispensation[...]" the meaning is that one should not go for ultimate refuge in anything but the three Jewels. It is Lama Je Tsongkhapa's interpretation.

When one is sick, (1) fearing the suffering of illness and (2) trusting that the doctor can protect him from it, he goes to the doctor to seek protection. This is called taking refuge. But this is not ultimate refuge.

A Buddhist can uphold this type of refuge. Other common instances are: relying on a deity or a spirit in the hope of being prosperous... or having children... or having good crops, etc. These are worldly concerns.

Now, the Buddha is the one true doctor that can protect you from the suffering of cyclic existence, as well as from the suffering caused by self-cherishing (that impedes you from being able to benefit other sentient beings). There are these two "definite goodness": (1) individual liberation, and (2) complete buddhahood.

One cannot go for refuge to anything but the three Jewels to obtain either of these two definite goodnesses, thereby becoming a holly being, a saint, a foe destroyer an arhat. The actual foes (afflictive obscurations and knowledge obscurations) cannot be destroyed but by actualizing the three Jewels in one's continuum.

There is no issue for you to attend Muslims or Christian, etc. teachings and drawing conventional wisdom from them at all. The most important is that it helps you destroy the foes, the enemies of ignorance and self-cherishing. A Theravada might say: as long as it helps you destroy the foe of craving, but you get the gist.

This morning still, I sent a passage from Rudolph Otto (a Lutheran theologian) to a brother of mine, also a Buddhist monk. The quote went:

  For one of the chiefest and most general features of mysticism is just
  this self-depreciation (so plainly parallel to the case of Abraham),
  the estimation of the self, of the personal "I," as something not
  perfectly or essentially real, or even as mere nullity, a
  self-depreciation which comes to demand its own fulfillment in
  practice in rejecting the delusion of selfhood, and so makes for the
  annihilation of the self. And on the other hand mysticism leads to a
  valuation of the transcendent object of its reference as that which
  through plenitude of being stands supreme and absolute, so that the
  finite self contrasted with it becomes conscious even in its nullity
  that "I am naught, Thou art all."

And that can definitely speak to Buddhist yogis.


How or why do arahants not experience aging & death?

A sage at peace is not born, does not age, does not die, is unagitated, and is free from longing. He has nothing whereby he would be born. Not being born, will he age? Not aging, will he die? Not dying, will he be agitated? Not being agitated, for what will he long? It was in reference to this that it was said, 'He has been stilled where the currents of construing do not flow. And when the currents of construing do not flow, he is said to be a sage at peace.' MN 140

Here, I think the Buddha is telling that an arahant wouldn’t be born in future lives. Therefore, there will be no aging. When there is no birth and aging there will be no death.

Arahants don’t experience aging and death in this because they know that only their body is aging. Their body still age but they don’t assume the body to be “me” or “them” because they have cut off all fetters.

  The sage at peace is not reborn, does not grow old, and does not die. They are not shaken, and do not yearn. For they have nothing which would cause them to be reborn. Not being reborn, how could they grow old? Not growing old, how could they die? Not dying, how could they be shaken? Not shaking, for what could they yearn? ‘They have four foundations, standing on which the streams of conceit don’t flow. And when the streams of conceit don’t flow, they’re called a sage at peace.’ That’s what I said, and this is why I said it. Mendicant, you should remember this brief analysis of the six elements.”
  https://suttacentral.net/mn140/en/sujato

Here, it said a sage is not reborn


What is the exact number of jataka tales?

What is the exact number of jātaka tales?

The Khuddaka Nikāya counts 547 Jātaka Tales.

Where can I read original Jātaka tales online?

At Sacred Texts there are 6 translated volumes that contain all of them.


feel 'me' inside what should i do for the next step

As your meditation progresses you will feel sensations both inside and outside, which was covered more in detail in an earlier answer. These sensations depend on Fabrications which manifest itself as pleasant, unpleasant or neutral. As you meditate you might get blissful feeling. Do not get attached to them or dwell too much on the experience.

Also the breath is bodily fabrication. When you meditate you bodily fabrication will calm down. Your breath will become so subtle that you might not feel it.

Mostly when you see inside your body or this can be just imagination, through if you develop supernormal powers you will be able to do this. In the case you feel inside and outside it is a different case. When this happens you should keep looking until you see arising and passing throughout your body, i.e., you see your whole material body is in a flux of change.

Finally do not dwell too much on meditative experiences because you can get carried away and get attached or perhaps averse to them. You have to keep and unattached and clear mind to see things as they are. I.e., you have to keep your mind equanimity at all times.


How come Devdutta is also Buddha's brother-in-law?

Marrying within the family was common in many parts of the ancient world, especially among royalty. The Buddha’s family was no exception.

Yasodharā (who married Siddhārtha who went on to become the Buddha) and Devadatta were children of Suppabuddha. Suppabuddha was Siddhārtha’s uncle, being the brother of the sisters Māya (Siddhartha’s birth mother) and Pajāpatī ( his stepmother who actually raised him after Māya died at childbirth ).

So Devadatta was the Buddha’s cousin, brother-in-law, playmate/rival while growing up, follower and ordained student after Siddhartha was enlightened, an important leader in the Sangha*, a causer of a schism in the Sangha, a would-be plotter of his death.  A complex figure  who has been caricatured and narrowed down in the eagerness to paint everybody as either hero or villain.  A book that discusses this is Buddhist Saints of India by Reginald Ray 1994.

As an aside, it was said that Devadatta’s father, Suppabuddha also was pretty antagonistic towards the Buddha, first because of anger that he had abandoned his beloved daughter to go forth as a samaṇa and later also on account of tensions that his son had with the Buddha.


Wish to Circumambulate around Mt. Kailash

I don't know much about Mount Kailash but I trekked in Nepal over 100km with my 18 year old sister when I was 24. My sister was not particularly athletic but we did fine. While I was an athlete, I had been meditating full time for the previous 5 months so I was not exactly doing vigorous exercise. One day of the trek included walking up the very steep 3200 stone steps at Ulleri. We made it fine.

69 Surya Namaskar shows a lot of fitness. Sounds like you will do fine. Maybe walk up a few hills to tone up the leg muscles.

The 'spiritual' part is having an open mind to take in the culture & atmosphere. Just go! With faith!

I always enjoy looking at the old photographs. Very warm & wholesome memories. It was a very worthwhile experience. Below is the Tibetan side of the Himalaya.


I don't remember which teacher or even which tradition I've heard this from, but I definitely remember some Buddhist teacher specifically advising to focus on "that sheep that fell far behind".

This wasn't about skills per se, he didn't mean we should keep picking up skills like skydiving, motocross, crocheting etc - and other such ones that we are "bad at". Rather in context of cultivating the Buddhist path, he advised us to focus on the most glaring neuroses we have that make us less universally capable in various life situations. Like, if someone is a very adequate person but, say, has awful social phobias (among a dozen other less troublesome weaknesses) - one should focus one practice on the worst or the strongest issue.

I guess the idea is that by focusing on biggest issue one at a time we can discover the deepest attachments/hangups and get the most benefit from uprooting them. Also, prioritizing it like this addresses the issue with bypassing or procrastinating work on one's serious obstacles to Enlightenment, while making seeming progress in less problematic areas of one's life.


Can (an) Urban-Dhamma lead to path, fruits and liberation?

I'm not sure what you mean by Urban Dhamma. Do you mean Dhamma practiced in the city? Yes. There's no problem with that.

In his lifetime, the Buddha spent 19 out of 45 vassas at the Jetavana Monastery. This monastery was built by the rich lay disciple Anathapindika.

This monastery was located in the city of Savatthi or Shravasti, which was the capital city of the Kingdom of Kosala with a population of 900,000 in 5th century BCE. It was one of the six largest cities in India, in the Buddha's time. The Buddha had many lay disciples in and around Savatthi, headed by wealthy merchant Anathapindika and wealthy aristocrat Visakha.

So I can't see anything wrong with the practice of the Dhamma in an urban setting.


What does it mean to 'advert' to the factors of jhana after emerging from jhana?

In this context "advert" would mean to recall a cue that produces the desired effect.

For example in second jhana, to produce rapture and happiness without the use of applied/sustained thought, one may turn attention to the muscles of the face, temples, neck, shoulders, diaphragm, chest -- and recall the sensations they experience when feeling happy and joyful.

In first jhana, it would be recalling a particular idea (e.g. the happy fact that one is now separated from unskillful mental qualities due to having realized the Path).

P.S. I would not take "after emerging" literally. "After emerging" aka "post-meditation" generally means one's day-to-day practice outside of formal meditation.


Why is Buddhism followed mainly outside of India when it originated there?

India (the modern country) didn't exist when the Buddha was born.
The Buddha was born near modern-day Northern India or Nepal.
Wikipedia's Decline of Buddhism in the Indian subcontinent says,

[This] refers to a gradual process of dwindling and replacement of Buddhism in India, which ended around the 12th century. According to Lars Fogelin, this was "not a singular event, with a singular cause; it was a centuries-long process."
The decline of Buddhism has been attributed to various factors, especially the regionalisation of India after the end of the Gupta Empire (320–650 CE), which led to the loss of patronage and donations as Indian dynasties turned to the services of Hindu Brahmins. Another factor were invasions of north India by various groups such as Huns, Turco-mongols and Persians and subsequent destruction of Buddhist institutions such as Nalanda and religious persecutions. Religious competition with Hinduism and later Islam were also important factors.

This History of the Delhi Sultanates says,

Between 1160 and 1187, Muhammad al-Ghuri conquered the Ghaznavid Empire; he continued to expand his territory, and in 1192 he razed the Buddhist temple complex at Nalanda to the ground, in effect terminating the history of Buddhism in India.

It references a student's paper on the The History of Persecution of the Buddhist Faith, which includes,

Among the destroyed temples, 2/3 were Buddhists, and this was critical to Buddhism's ability to remain as a formal religion because they had already lost all but a few institutions in Nalanda, Odantapuri, and Vikramasila, over the previous centuries. (20)
The Nalanda University, a great Buddhist center of learning, was raided by Turkic Muslim invaders under Bakhtiyar Khalji, a general of the Turkish commander Qutb-ud-din Aybak, in 1193. He committed documented executions, harassed and tortured erudite monks, killing 15,000 scholars and 200 faculty of the University. (21) The campus and invaluable works of art including the images of the Buddha were destroyed and the enormous manuscript library of the University was burned down. He also destroyed the monastries in Vikramshila, which were in modern Bihar, as well as many monastries in Odantapuri in 1197. As he persecuted Buddhism, he supported Muslim missionaries and made the biggest number of converts to Islam under his reign. (22) By the end of the 12th century, many Buddhist monks retreated to Nepal, Sikkim, Tibet and Southern India. (23)
Persecution of Buddhism was accelerated in this period by Brahmin revivalists who kicked the Buddhist monks out of Buddhist monasteries and temples in order to transform the places into Hindu institutions; they were seeking protection from Muslim invasions by facilitating the installation of Brahmin gods. (24) No less than 1000 Buddhist temples were appropriated by Hindus, etc.

The (numbers) in the quote above are references to various history books etc.
There's a Wikipedia article (whose neutrality is currently disputed) titled Persecution of Buddhists which includes,

In 1200 Muhammad Khilji, one of Qutb-ud-Din's generals destroyed monasteries fortified by the Sena armies, such as the one at Vikramshila. Many monuments of ancient Indian civilization were destroyed by the invading armies, including Buddhist sanctuaries[45] near Benares. Buddhist monks who escaped the massacre fled to Nepal, Tibet and South India.[46]

... and continues in a similar way.
Perhaps these are the reasons: i.e. they're historical reasons.
It might seem as if it would be interesting to try to answer this question by discussing 'motive' (e.g. "why would people prefer to be Hindu than to be Buddhist"), comparative religious views (e.g. about 'just war'; and about how well the religion is integrated into the broader society at large), and comparative values (which religion is more useful, more attractive, more true) but I expect that would be subjective opinion, off-topic and unhelpful.

I'd also mention this answer to the question, Were Buddhists murdered en masse during the first Muslim conquest of India?
It references a thesis which says that Buddhism declined (not especially violently) during the 200 years or so following the first Muslim invasion -- i.e. in the 8th century AD -- mostly because urban merchants (who previously supported Buddhist monks) converted to Islam for various reasons; whereas the more-Hindu farmers were relatively unaffected.


Kalyana-Mitta, ‘Noble or Good Friend’, is called a person who is fully established in this Dhamma Path, and who walks the Noble Eightfold Path, and who is the mentor and friend of his friend, or associate, or fellow traveler in this Path, ‘wishing for her/his welfare and concerned with her/his progress.

Ananda, one of many principal disciples of the Buddha, once asked the Buddha if half of the reason for the spiritual life was friendship with others. The Buddha turned to Ananda, rebuking him mildly with the words, “Don’t say that, Ananda. The whole of the spiritual life is THIS.” From this, it shows that the association with a Kalyana Mitta is the WHOLE of the Holy Life. As for you and I, being a ‘Kalyana-mitta’  (noble friend) to others is the one way that we could show our gratitude for what we have gained.

This is especially important as our minds are very deceptive. We are all hard-wired to never be able to get out of this never ending ‘samsara’. So for example if your mind says one thing and for instance a noble friend says another, you’ll have to do weigh very carefully what the noble friend advices you before going forth with what your own mind tells you.

Majjhima Nikaya Suttas 84  Madhurā Sutta - At Madhurā and 94 Gotamukha Sutta -To the Brahmin Gotamukha show how a Kalyana Mitta would act. These two suttas describe how a person approached an arahant who was renowned for the strength and clarity of his teachings. This person requested that he be allowed to take refuge in the arahant, but the arahant replied that refuge could not be taken in him but only in the Buddha, the Dhamma and the Sangha.

The Noble One (Ariya) in this sutta(s) was an arahant. Still he made it clear that the Buddha-Dhamma must be our guide, and that the Sangha can only assist us to do this for ourselves. Such is the advice of a Kalyana Mitta.  In the Buddha’s words, as recorded in the Anguttara Nikaya Sutta 5.88, it is possible that even a world renowned monk, who has a large following of lay and monastic disciples and who is very learned in the scriptures, can have wrong views.

In the Anguttara Nikaya (Sutta 4.180), the Buddha told us that when any bhikku told us that such and such were the teachings of the Buddha, we should, without scorning or welcoming his words, compare the words of the monk with the Suttas and the Vinaya (the texts containing the code of monastic discipline). If they are not in accordance with the Sutta-Vinaya, we should reject them. It is only in this way that we will be able to distinguish between a teacher who teaches the true Dhamma and another who has wrong views.


What effect does social media, mobile gaming and watching movies have on my meditation practice?

If you are regularly practising meditation, you should know for yourself how various activities affect your meditation.
For example, if desires & thoughts about various activities pop into your mind regularly when meditating then obviously these activities are hindering the development of meditative concentration.
In summary, if the quality of your social media, mobile gaming and watching movies is related to lust, violence & restlessness then they will inevitably hinder concentration meditation.
But if social media & movies are of a more wholesome quality then they will not hinder meditation.
Note: I am too old to know what mobile gaming is.


The three poisons (Sanskrit: triviṣa; Tibetan: dug gsum) or the three unwholesome roots (Sanskrit: akuśala-mūla; Pāli: akusala-mūla), in Buddhism, refer to the three root kleshas of ignorance, attachment, and aversion. These three poisons are considered to be the cause of suffering (Sanskrit: dukkha).

Source: Three poisons (Buddhism) - Wikipedia

They are commonly circumvented by contemplating on the three characteristics or marks of all existence - anicca, anatta and dukkha. See this talk in the Burmese vipassana tradition.

See also, kleshas


In Buddhism a human being is composed of matter, feelings, perceptions & memories, mental fabrications (thinking) and consciousness.

A soul is a conceptual belief which does not exist. It is concept which is deeply ingrained in the mind.

Just like a car is just a concept which is an accumulation of parts a steering wheel, chassis, wing mrrors etc..

For more on consciousness in the Theravada tradition and how kamma transmigrate see my other post


What are the 10 sammādiṭṭhis, ten right views?

Extracted from Ten Bases of Meritorious Actions (Ten Punnakiriya-vatthus):

  There is a good result in an act of alms-giving, charity giving.
  There is benefit in veneration.
  There is benefit in offering gifts.
  There is the Law of Karma and Its Results which teaches that moral and immoral deeds have respective consequences, in this life and the next.
  There is benefit in tending and supporting one’s own mother, while neglecting her means an evil deed.
  There is benefit in tending and supporting one’s own father, while neglecting him means an evil deed.
  There are unseen worlds of hell, hungry ghosts, demons, devas, Sakkas and brahmas. Existence of such beings should be accepted as a fact.
  There is this present world.
  There is the next world or lives to come.
  There are holy persons who have subdued their thought, word and deed. There are persons with jhanic insight or concentration who see this world and the next clearly. They teach such sights, views and visions in a correct way. We should have confidence in such samanas and brahmanas.


How to overcome Depression with Buddhist teachings

Depression is not just a state of mind, it is also a chemical imbalance.
And for various reasons (maybe genetical or other) this chemical imbalance will affect some peoples more than others. Therefore we should be careful not to respond by simply pointing logical and scholar facts and reasons that one "should not" be depressive.

Having said that, there is some events or thoughts that will trigger the depressive mind, and I think that because meditation teach you to monitor your feelings and be able to stop being trap in a train of thoughts it might be helpful to avoid the development of depression triggering thoughts when it is still time.

On top of that there is more and more scientific studies claiming that the practice of meditation might increase your serotonin levels and immune system. There is also a good possibility that a long term practice of meditation might change you brain chemical balance and reduce your risk of depression.
Scientific papers here

So yes, I think practicing buddhist meditation (samatha-vipassana, or zazen) can be considered as a very serious asset in a therapy.


How does a Buddhist care for others' suffering?

When a person is sick, due to knowing they are sick, they act to visit a doctor. To be a doctor, a person must study medicine at university for at least 5 years, before they can help sick people.

Similarly, a person who is suffering must, via their own initiative, seek out a solution. Similarly, to be a Buddhist that can help others end suffering, a person must train for enlightenment.

An enlightened Buddhist makes themselves available to help others. However, others must learn to help themselves by following the advice of Buddhism.


The spiritual significance of the sand mandala in Tibetan Buddhism

According to The Tibetan Monks of Drepung Gomang Monastery

  When finished, to symbolize the impermanence of all that exists, the colored sands are swept up and poured into a nearby river or stream where the waters carry healing energies throughout the world.

    In general, all mandalas have outer, inner, and secret meaning.  On the outer level they represent the world in its divine form; on the inner level, they represent a map by which the ordinary human mind is transformed into the enlightened mind; and on the secret level, they predict the primordially perfect balance of the subtle energies of the body and the clear light dimension of the mind.  The creation of a sand painting is said to affect purification and healing on these three levels.


Is a straight spine/spinal posture during seated meditation critical?

Don't look at posture as a matter of right and wrong, correct or incorrect.  Ideal posture exists for the sole purpose of helping you develop concentration.  The general idea is that an upright body equals an upright mind.  Slouching is going to cause you to fall into sleepiness.  Your mind will go as slack as your body.

On a more mundane level, if you tend to tilt forward in your sitting, a couple of other things are going to happen.  For one, after about a half an hour, the middle of your back is going to start to hurt.  You might also feel tension in your shoulders as your muscles struggle to keep your body upright.  You might also notice that as you lean forward, you start to restrict air flow.  It's not like this is going to cause you to pass out, but it will be harder to do deep, abdominal breathing.

And remember, this is an ideal.  No one is going to smack you upside the head if your posture goes a little slack (well, unless you are studying at a Rinzai temple!).  Maintaining correct posture is only going to benefit your sitting.


Zen Buddhism is part of East Asian Buddhism in general and accepts the entire Chinese Canon, although they don't find a lot of it to be relavent to their practice. Zen Buddhism has always been based primarily off of the meditation practice itself combined with oral teaching, but even if Zen isn't purely derived from the Sutras in the way other schools are, the Sutras are still a very important part of Zen learning.

Originally the main text for the Zen school was the Lankavatara sutra, but as time went on, this very difficult Sutra became less popular and the Diamond Sutra became a much more central text, along with the Heart Sutra. The Platform Sutra which actually tells the story of Huineng, the sixth patriarch of Zen, and how he rose to prominence also became a primary text.

A treatise called the Awakening of Faith in the Mahayana was very influential, and the Sutra it was based on, the Sutra of Perfect Enlightenment also had a good deal of influence, although it isn't quite as famous these days.

Next in importance to these canonical texts are the two famous Koan collections, the Gateless Gate and the Blue Cliff record, at least in the traditions where Koan is a major focus. For the Soto Zen School which began to de-emphasize Koan practice, the great classic is the treatise called the Shobogenzo, written by Dogen Zenji, the Soto Schools founder.

Those are all the major zen texts I could think of.

(Added in later):

There are a few others I forgot about. All of the Sutras that are about Buddha nature (The Tathagatagarbha Sutra, the Mahaparinirvana Sutra, the Srimaladevi Sutra, and especially the Lotus Sutra were very important in Zen. Also, the Uttaratantrashastra was important although it's a treatise, not a sutra. From very early on, the main slogan of Zen was "See mind, become Buddha" which meant that by directly meditating on the mind, one sees the Buddha nature of the mind and becomes enlightened.