Dhammapada Verse 61: ***If a person seeking a companion cannot find one who is better than or equal to him, let him resolutely go on alone; there can be no companionship with a fool.*** This is obviously self preserving pragmatism of the Aesop's Fables variety, it doesn't require a Buddha to say this, so perhaps there is a deeper meaning I don't spot. Besides, I spot a couple of problems. **One**: For me to associate with someone better, that person would have to accept me, his/her inferior. Ergo, one of us must break this rule and accept an inferior (not necessarily a fool) as partner or companion. **Two**: This doesn't sound very loving and compassionate. Fools will remain fools without the company of intelligent partners or teachers, is it not? Plus, the Buddha himself tolerated Devadutta and others who were often comically stupid in his order. The accompanying story of the Thera who blindly trusts his disciples is a little too simplistic, how is it that a senior teacher (Thera) needed to be schooled on such a trivial principle of common sense? If someone is obviously lazy and scheming, even treacherous, he or she should not be trusted. Did the Thera get undermined by a false sense of duty or compassion?

Good morning, to everyone, I'm new to this site and only recently been very interested in Buddhism, mainly because I have always believed in reincarnation, but to be honest I didn't know other people had the same views. So deep inside I have had this feeling but could not express how I feel to anyone as most people think I'm crazy. But I am very interested in the life of how Buddhist lives and want to learn as much as I can regarding this religion. Any help would be very much appreciated. Thankyou

Our reality is quite violent. Observing the violence of others causes mental conflict, And it will ruin your state of mind during meditation. What should be the reaction of a person to violence? Put Nirvana aside, Can you even think of a simple meditation when there is growing violence around you? How to deal with violence?

From [AsianClassics.org](https://asianclassics.org/library/downloads/) you find downloadable copies of the Tibetan Kangyur and Tengyur. I have copied the Kangyur Table of Contents to a CSV [here](https://gist.github.com/lancejpollard/19b25b49f193b7020accf7a27f823de1) . You'll notice many things are missing titles, some have titles in only Tibetan, etc. Is there any standardized list of table of contents for the Tibetan Kangyur/Tengyur? Or why isn't there? BTW what is the organization scheme they have going there anyways, with KL00044-002(eTB) and things like that?

When the Sublime Buddha discredited some wanderers' position by uprooting their stand, would it be correct to assume that such an act is made for their harm, the harm of many, even his own? What does someone who is informed on this matter think?

Dad admitted due to covid. Me, mum and Dad stayed in the same house so me and mum were close contact yet need to quarantined. I was tested negative with no syndrome for all 10 days quarantine. Mum had flu syndrome in the day 3 of quarantine. She was reluctant to perform PCR swab test because it's quite expensive. Mum can be quite stubborn too most of time. I believe most old folks will have this problem. I can't slowly or patiently talk to her too face to face as she doesn't even wear a mask neither i need a PPE suit nor special wearing to communicate with her for safety purpose. I hire another care taker that found online, pay him and request him to pretend as Buddhism community club to offer her free PCR swab test. Mum only accept in this way. I can't delay this as mum start developing psychosis mental illness too during this quarantine period. She will only feel much better when receiving free stuffs. If she found positive then need send to quarantine center immediately. At least me will not be infected. If all down, then who is gonna work and feed food to us? Mum indeed recovering well with mild syndrome. She is much happier too after this non exist Buddhism club care taker exist, received a lot free stuffs and start to accept Buddhism teaching too. Q) Did i committed a false speech fault by getting a "non exist" Buddhism club to offer help? What will be the punishment in this case base on Buddhism teaching ?

Why is it that when we feel pleasant and positive feelings, the state of heart-mind is evanescent while when we are feeling down and unpleasant feelings that state of heart-mind feels like everlasting? The default state seems unpleasant then we practice mindfulness and meditation, the pleasant state is attained for some time, as soon as it comes the mind tries to grab hold of it, it's gone. My question is about why the time for which they last the way it is?

When I am meditating, most of the time the thoughts feel like arising from the heart center, and sometimes they feel like lingering in the head. Same with the 'feeling of self', most of the time it feels like 'I am' feeling is located somewhere around the heart. I need to know as I think being mindful in this region will help a lot to stop thoughts and to attain 'anatta.

Can you help naming and listing god qualities :

I've looked at other responses on Buddhism exchange and googled it too, and I'm still confused about the cause of suffering. Is there one root cause? Multiple causes? Or does Buddhism claim not to know the root cause but only causes later in the chain of causation? Britannica seems to equate craving and attachment and suggest that is what Buddha considered the cause: > "The second truth is the origin (Pali and Sanskrit: samudaya) or cause of suffering, which the Buddha associated with craving or attachment in his first sermon. In other Buddhist texts the causes of suffering are understood as stemming from negative actions (e.g., killing, stealing, and lying) and the negative mental states that motivate negative actions (e.g., desire, hatred, and ignorance)." > > [Four Noble Truths](https://www.britannica.com/topic/Four-Noble-Truths) My initial understanding had been that it was not desire that caused suffering (we all desire things, like if we're cold we desire warmth, and even experienced meditators will feel that way) but becoming attached to a desire or identifying with it. But now I don't know anymore.

My name is Aidan, I am a senior student from a small High School in Ontario, Canada. I am doing a research project on Buddhism in a world cultures class. I would like to ask practicing Buddhists some questions about the religion to learn more about Buddhism. I have attempted to contact some local Buddhist groups to ask questions, however, none have responded to me. I figured this would be a good place to try and find some practicing Buddhists. If you would be interested in helping me learn more about the religion, I would greatly appreciate any responses. Below I have added the questions for those who would like to respond in the comments. Answer as many or as few as you’d like. - In your opinion, how would you define the organized religion of ‘Buddhism’? Were there any familial expectations to become involved in this religion or was this a personal choice that you made? What does it mean to be ‘Buddhist’ to you? - How long have you been practicing Buddhism? Has your religion been an influential factor in how you were raised? (Eg: have you ever been unable to partake in certain activities because it would compromise your religious beliefs/practices?) Is there a personal reason as to why you chose to become Buddhist? - What are some of the customary rituals and practices related to Buddhism? Are prayer and meditation essential components of this organized religion? If so, how many times a day/week do you pray? - In your opinion, does meditating help you obtain physical, mental and spiritual health? - Are there any items that should be avoided in this life if one were to become a practicing Buddhist? (ex. Foods, meats, alcohol?) - What does Buddhism suggest happens to you when you die? Is there such a thing as an ‘afterlife’ in Buddhism? What are your personal thoughts on what happens when you die? - Hinduism and Buddhism are two of the largest religions in the world. Both believe in reincarnation, however, both religions are very different from each other. What do you think are the key factor(s) that differentiate the two religions? - What do you think of the ideas of modern Atheists/Agnostics, who believe there is no God(s) or do not believe there is enough proof to determine if there is a God or not? Is the practice of Buddhism respectful of these ideas? - In the future, how do you think Buddhsim will evolve moving forward throughout the world - Do you think that there are any misconceptions that surround the organized religion of Buddhism and if so, what do you think they are? What solutions would you put forward to combat these misconceptions in Canada today and moving forward? - How could a person go about joining/becoming a buddhist? If you didn’t join via your family, how did you join buddhism? - How has COVID-19 affected how your practice buddhism?

What is meant by "claims the bull’s place, roars his lion’s roar in the assemblies" and was an actual loud lion-like sound ever uttered by the Buddha? One example of the quote is mentioned in https://suttacentral.net/mn12/en/sujato

Is "no arising" a thing or just something we may be taught? If it's a teaching only, I guess it's used to show that something else is not the case (showing e.g. that series do end). If it's a dharma in the other sense, then does it exist relative to things arising, so that something arises whenever another thing fails to (showing that series do not end)? More generally speaking, can we fully conceive of the mark of arising without 'no arising', and / or vice versa?

I'm reading the book [What the Buddha Taught](https://www.amazon.com/What-Buddha-Taught-Expanded-Dhammapada/dp/0802130313) . In the section *The Five Aggregates* of *Chapter II: The Four Noble Truths*, when discussing the relationship between the aggregate of consciousness and other four aggregates, the author said: > The Buddha declared in unequivocal terms that consciousness depends on matter, sensation, perception and mental formations, and that it cannot exist independently of them. He says: > > ‘Consciousness may exist having matter as its means (rūpupāyaṃ), matter as its object (rūpārammaṇaṃ), matter as its support (rūpa-patiṭṭhaṃ), and seeking delight it may grow, increase and develop; or consciousness may exist having sensation as its means . . . or perception as its means . . . or mental formations as its means, mental formations as its object, mental formations as its support, and seeking delight it may grow, increase and develop. > >‘Were a man to say: I shall show the coming, the going, the passing away, the arising, the growth, the increase or the development of consciousness apart from matter, sensation, perception and mental formations, he would be speaking of something that does not exist.’ (S III (PTS), p. 58) First of all, can you help me locate the corresponding sutra as quoted by the author? As I googled the quoted text and browsed a part of Saṁyutta Nikāya on the [dhammatalks](https://www.dhammatalks.org/suttas/SN/index_SN.html) but couldn't find it. I don't have a copy of Pali Text Society's Saṁyutta Nikāya at hand. Now as I understand it (correct me if I were wrong), the consciousness (as in viññāṇa) is like a sort of bare awareness, awareness of the presence of an object. If there were no light and eyes, there wouldn't be eye awareness of the light. So we can say the aggregate of consciousness depends on the matter. The consciousness arises out of the condition that there's a sense and a corresponding sense organ (both of which are matter). But I think sensation, perception and mental formations all happen with the consciousness (bare awareness) as a precondition. Especially for perception (sanna) which is to recognize the object specifically, shouldn't that be based on bare awareness? So my question, does the aggregate of consciousness depend on the aggregates of sensation, perception and mental formations? If so, why?

I struggle with anxiety and intrusive thoughts and I've found that meditation helps a lot to calm my restless mind. I am familiar with key concepts of Buddhism. I read a tiny bit about it directly and from Schopenhauer. I've been thinking about it for a while and I want to incorporate it into my daily lifestyle. Do you have any tips with starting to implement this on daily basis and maybe something more towards anxiety problems? Thanks in advance

Dukkha is traditionally translated as suffering, but I heard from a scholar of Eastern history that it's better translated as being unexpected. In my interpretation (not just in what I heard), that suffering only describe what you feel, not the reason making it. Therefore, being unexpected is a better translation. Is this reasonable? If suffering is still a good fit, then what would be the equivalent Pali/Sanskrit word for being unexpected?

The following sutta AN 5.191 is a bit unusual, because it seems to highlight the moral decadence of newer generations of brahmins / brahmans, compared to the older generations. However, to my understanding, the Buddha was not concerned with intercaste marriages firstly. Secondly, I don't think there was sex slave trade in ancient India. Thirdly, brahmins who were not monks, need not collect almsfood, because they can store and cook their own food. Fourthly, it looks like an *ad hominem* attack. So, to me, this looks like a polemical sutta that was inserted later, and not originally spoken by the Buddha. Was there any commentaries or scholarly opinions on this topic? Or is this sutta indeed coherent with the rest of the Buddha's teachings? > “Monks, these five ancient brahmanical traditions are now observed > among dogs but not among brahmans. Which five? > > “In the past, brahman males mated only with brahman females and not > with non-brahman females. At present, brahman males mate with brahman > females and with non-brahman females. At present, male dogs mate only > with female dogs and not with female non-dogs. This is the first > ancient brahmanical tradition that is now observed among dogs but not > among brahmans. > > “In the past, brahman males mated with brahman females only in-season > and not out-of-season. At present, brahman males mate with brahman > females in-season and out-of-season. At present, male dogs mate with > female dogs only in-season and not out-of-season. This is the second > ancient brahmanical tradition that is now observed among dogs but not > among brahmans. > > “In the past, brahman males did not buy or sell brahman females, but > took up cohabitation for the sake of reproduction simply through > mutual attraction. At present, brahman males buy and sell brahman > females, and take up cohabitation for the sake of reproduction simply > through mutual attraction. At present, male dogs do not buy or sell > female dogs, but take up cohabitation for the sake of reproduction > simply through mutual attraction. This is the third ancient > brahmanical tradition that is now observed among dogs but not among > brahmans. > > “In the past, brahmans did not make a stash of wealth, grain, silver, > or gold. At present, brahmans make stashes of wealth, grain, silver, & > gold. At present, dogs do not make a stash of wealth, grain, silver, > or gold. This is the fourth ancient brahmanical tradition that is now > observed among dogs but not among brahmans. > > “In the past, brahmans searched for alms for their morning meal in the > morning, and for their evening meal in the evening. At present, > brahmans, having eaten as much as they like, swelling their bellies, > leave taking the leftovers. At present, dogs search for alms for their > morning meal in the morning, and for their evening meal in the > evening. This is the fifth ancient brahmanical tradition that is now > observed among dogs but not among brahmans. > > “These, monks, are the five ancient brahmanical traditions that are > now observed among dogs but not among brahmans.” > > AN 5.191

I've been practicing mantra for quite a while now & received empowerments for a few. The main ones that I practice are Guru Rinpoche, White Tara, Vajrasattva 100-syllable. I take care not to go for those which require extensive samaya so that I don't break vows. I rotate between several mantras, sometimes depending on my mood, sometimes to address a certain life situation. For example, practicing White Tara or Medicine Buddha when I am physically ill. Generally I feel like they are all effective(?) and I don't know whether I should just pick one to focus on, or just do what I'm doing now and spread my effort out over a few practices. I understand that on an ultimate level, it doesn't really matter because all Buddhas have the same realization, but on a mundane level, how do you know which mantra suits you?

I've [posted on this Q&A site before](https://buddhism.stackexchange.com/questions/34557/crippling-fear-of-hellfire-damnation-please-help) when my grandmother just passed away, and some of the answers here really helped me feel a lot better and eased my fear enough for me to go back to my normal life with a better understanding of the teaching, but man it was really short-lived. Today, during the 49th day of my grandmother's passing, part of the rites we were carrying out involved sitting down and reciting the Ksitigarbha sutra and again, all the talk about all the different kinds of hells really got me feeling so irrationally scared. It took me back to the whole deal where I feel like if I lived like a normal human being, even if I'm not really hurting anyone intentionally, I'm being imperfect and sinful for wanting nice things, cracking dark jokes and just generally living my best life as a city girl. (I explained my fear in depth in my previous post) There was this one part that jumped out at me particularly this time--I'm not sure if I intepreted it right but it's something along the lines of, I might think something isn't a big deal (maybe something like a white lie or getting angry/annoyed/impatient in the moment), but I will pay for it in the afterlife or something? And immediately my brain just goes to thoughts of all the hells and damnation I've landed myself into for being well...an imperfect human because that's just how the whole cycle works. And again, I'm tossed into this crippling fear of hell and damnation. I feel so worried and scared I can feel everyone around me getting annoyed with me because I always try to slide the topic into conversations in hopes that someone would call me out for being dumb and tell me I'm completely wrong. If anyone is familiar with the sutra and teachings, could you please enlighten me? I was born into a culturally Chinese Buddhist family. I'd really, really appreciate it. I'm really spiralling right now as I do more research on my own, like how having a drink (alcohol) and wanting to let my hair down is being mindless and thus will bring suffering and damnation, how desire is the root of all suffering and will also bring damnation and so on. I really, really want to live my life to the fullest and have no regrets. I want to build a nice career, strive for the stars, own a nice (even fancy) house and have a drink and party now and then but it's scaring me so much right now my hands and feet feel cold and I can't think of anything else. It feels like everything and anything I want to do for myself is considered an unwholesome/bad/selfish and will cause me to go to hell and so on and it's literally terrifying me so much. I'm only 22 and I used to feel so excited and full of life and hungry for the adventure and love and fun life brings but now I have so much of this fear and thoughts I can't seem to be or love myself. It's gotten me feeling that self-love is bad too and I'm just gravely afraid of everything and I feel so crippled and helpless just being myself. I really feel like I can't be myself without feeling like I'm going to wander to hell after I've lived out my life. I'm so scared and desperate. I used to never want to settle for the ordinary, always wanting to live my life out to the fullest and working for all the pretty and nice things in life (without intentionally hurting other people) and just living a cosy, carefree and happy life as a vibrant, free-spirited girl but now I have so many reservations and I feel so, so scared. Please be rational and gentle with me, I'd greatly appreciate it.

All these 3 philosophy/religions are born across Tibet/Nepal/India and they all share numerous concept and practice. Some points of connections could be: - Noble Eightfold Path are very similar to Yamas in Yoga - Concept of Reincarnation - Karma - Meditation approach as technique to reach enlightenment - Meditation positions: actually the lotus posture, usually used in Buddish for meditation, is a yoga asana - Yantra - Mudras More in general: - Hinduism and Yoga are almost on the same line, they born in the same time and are based on same concepts. - Buddhism, instead is more "modern", Buddha is dated between 563 BCE to 483, Hinduism/Yoga are thousand of years older, and in someway it is a consequence of the first two: it is born in an environment where Hinduism/Yoga concept were the basement of the culture. One of the main difference is: - Buddhism doesn't speak about God but speak about "life and how to live" or better how to stop to suffer. ( so it is basically the oldest psychoanalytic method known ) Personally I believe that the reason behind this (non speaking about God) is because Buddha is like saying "Before speaking about God, you need to be ready and stable and find your self" or better "you don't need to speak about God, you have to find it and the shorter and safer path is inside you." **Main Point of the question:** Define a relationship between the above entities as they are strictly related and so point out the elements of difference that Buddhism philosophy introduces. I think that this can be helpful to anyone that is approaching to Buddhism.