I know there are clear explanations of cause and effect for things like the 5 precepts whereby; Killing is the cause for short live, stealing is the cause for being poor etc... But did our Lord Buddha or in any Sutta mentioned what is the cause for having romantic partners / marriage? Why do some people have lots of relationship, gets married and able to establish a family at a young age while some people might doesn't even have a lover? This is aside from worldly conditions such as being good looking or rich. We all have seen some people whom might not be good looking or rich but was always attached while the good looking and rich lived a lonely life. I'm not asking is it due to sexual misconduct whereby a relationship is broken due to adultery etc but rather the cause (Karma) for having a partner. Thank you.

What do you regard as noteworthy differences in the popular pali to english translations of the Sutta?

I'm asking this ontological question as in the context of, e.g., an Aristotelian Prime Unmoved Mover, or some other first cause. My guess is that there isn't, probably based on Dependent Origination or maybe even the Heart Sutra. (I hope I have not misconstrued those.) Thanks

Sometimes when I'm meditating, I'll have really "good" breaths - the breath will be deep, very satisfying and relaxing. My diaphragm and chest really expand and it feels like my whole lung fills with air. The trouble is I can't consistently maintain those breaths. When I do focus on my breath in meditation it becomes more and more shallow. Not a lot of expansion, not relaxing, and not much inhale. I'm not sure why that's happening. I *think* I get my best breaths when *re*focus on my breathing after I have been preoccupied with other thoughts. Why does focusing on my breath cause it to become shallow and how can I avoid it? P.S. I'm not against the practice of meditation. It has helped me with attention and focusing. I've tried other techniques such as being aware of the present moment with better user experience.

I've been reading Peter Harvey's Introduction the Buddhism and I've come across the concept of storehouse consciousness. It's in relation to Yogācāra and Chan Buddhism - originally with Yogācāra. It contains karmic seeds (not sure what they are to be fair). Can anyone give me an explanation of this concept. At the moment it seems to me to be some sort of real existence that underpins reality but I'm sure that's not it. I appreciate that there is an explanation on wikipedia about it but I'm not finding that hugely illuminating.

For some time, I have been practising different types of meditation and yoga, and I have also tried to study a bit of Buddhism, from which I have got the main values that guide my life (I cannot say I am a Buddhist, but I believe the teachings of the little Buddhism I know have been my main source of well-being, together with the love of the people around me). Still, I live trapped in my particular little daily samsara in which my work determines the shape of my days, and I don't see a way out of it. I live in Madrid, I am finishing my PhD in a university and planning to move for a post-doc abroad very soon. Ever since I started studying at the university, I feel like I have been in a continuous race, always moving to new goals. This has not been my decisions, but rather what I thought best at the moment to make a living. I have never had other options or I have not known how to see them. I do not have any professional or academic ambition (which makes me feel peaceful), my needs are very simple, I do not spend much money -but yet, one has to pay rent and food, and for me the PhD and now the postdoc have been the best options for a work which seemingly offered the best way to harmonize my work with my personal life. My work, however, eats away a big part of my days, and I haven't had real holidays in years. I am not unhappy, but I do not wish to be doomed to more years of this meaningless cycle of pursuing goals, working on projects and then get home drained of energy from working on something "competitive", as is academia. I do not want to earn more money, I just want a more simple life. I have no idea, however, which work could I look for, or what changes should I try. I just want to have my horizon depleted of projects and plans. I have researched, for example, how to grow my own food, which is not entirely easy on a small apartment on a city, but even so I have to pay housing, which is expensive, and forces me to keep working. I don't see to have a way out, I do not have the resources to "start a new life", and the only thing I want is to find a way to restructure my life and live a more simple life, in accordance with the Buddhist teachings I have so far gathered, not having always new projects to fight for, not having my life defined by my work. The Buddha, apparently, just went out there "into the wild", so as to speak, which is unthinkable for me. I do not even have the resources or knowledge to survive if I give up my job and house, but I would do the closest thing to that that is possible.

Wikipedia currently describes the 4 stages of enlightenment thusly : > A Stream-enterer (Sotāpanna) is free from: > 1. Identity view (Pali: sakkāya-diṭṭhi), the belief that there is an unchanging self or soul in the five impermanent skandhas > 2. Attachment to rites and rituals > 3. Doubt about the teachings > > A Once-returner (Sakadāgāmin) has greatly attenuated: > > 4. Sensual desire > 5. Ill will A Non-returner > > (Anāgāmi) is free from: > > 4. Sensual desire > 5. Ill will > > An Arahant is free from all of the five lower fetters and the five higher fetters, which are: > > 6. Attachment to the four meditative absorptions, which have form (rupa jhana) > 7. Attachment to the four formless absorptions (ārupa jhana) > 8. Conceit > 9. Restlessness > 10. Ignorance I find this to be very confusing because, from personal experience, I believe that it is possible to 1. liberate oneself from "conceit" and 2. liberate oneself from "ignorance" and yet 3. for the compulsions to "ill will" to still arise very strongly. It seems that I am missing something big and perhaps obvious to others who have a superior understanding of the 4 stages? To aid in clarity of communication, I will precisely define the terms I am using: By the **extinguishment of "conceit"**, I mean training the mind to detect the arising of conceit and to reflexively respond forcefully to never allow it to arise again and give rise to suffering. And for that decision to be backed by a solid understanding of exactly why this is skillful to the point where there is zero internal conflict on the matter. By the **extinguishment of "ignorance"**, I mean training the mind to recognize the arising of the compulsion to avoidance and to reflexively respond forcefully to turn towards the discomfort in search of understanding instead. And for that decision to be backed by a solid understanding of exactly why this is skillful to the point where there is zero internal conflict on the matter. By the **"compulsion to ill will to arise very strongly"**, I mean recognizing the arising of "ill will", recognizing that it originates in clinging to a desire for a particular sensory experience, but allowing it to arise and be transformed into a form of skillful aversion that is more appropriate for the circumstance.

Re: The common saying ... "Pain is inevitable but suffering is a choice". Wherein by "dukkha" is meant everything from mild discomfort to intense suffering ... It occurs to me that the "pain" we experience when the "first arrow" penetrates the heart is a separate phenomenon from the dukkha we experience when we react unskillfully to this first arrow. Logically, therefore, if one's aim were to create a path of practice leading to the end of dukkha, one might expect a different word to be used to clearly discern between the concepts of (1) pain and (2) dukkha and for that word to be used repeatedly throughout the suttas. I mostly listen to Dharma talks rather than read the suttas. But, strangely, I have never heard a Dharma teacher use a separate word for pain. Does such a word exist? Is it used commonly in the suttas?

I came across the concept of Nirodha in the book The Meditative Mind by Daniel Goleman. I think it's originally from the Visuddhimagga . In the book it seems to be placed above Nirvana in the path of insight. I have never heard of this term anywhere else or ever heard of anything being above Nirvana. Does anyone have any details about what this is and why it would be placed above Nirvana.

Today I realized that I am an overthinker. I postpone things because of thinking, planning. I missed lot of time due it. But by thinking I found lot of new stuff. Those thinking is the main cause for the posts in this forum. I think there should be a balance. Without thinking, we may go in the wrong path. With overthinking, work won't complete. What are the suttas which states this balance? I know the story of Arahant Sona about effort. I really like to know about balance of thinking and working?

An omen is viewed as a sign from the natural world that delivers a message of some sort. Typically this message is seen as an indicator of coming good or evil events. I know this has nothing to do with the Noble path and Buddhist practice in general, but I know that some lamas or highly attained monks from other traditions demonstrate psychic powers. Also, there are various rituals in Vajrayana which are performed to attain certain spiritual and mystical energies states. So can we train our minds to read omens? Also, can we make use of omens to grow spiritually? Like for e.g. in India. if a black cat crosses our path we consider it as a bad omen and usually abort what we were set to do or become more cautious doing it.

A lay follower should not engage in five types of business i.e. business in weapon, human being, meat, intoxicant and poison. But there are many jobs can be considered harmful but not included in the five types of business mentioned in the Sutta. I have a qualification in music and I want to put this into practice. Is teaching music can be considered right livelihood? Talaputa Sutta says > Any beings who are not devoid of passion to begin with, who are bound > by the bond of passion, focus with even more passion on things > inspiring passion presented by an actor on stage in the midst of a > festival. Any beings who are not devoid of aversion to begin with, who > are bound by the bond of aversion, focus with even more aversion on > things inspiring aversion presented by an actor on stage in the midst > of a festival. Any beings who are not devoid of delusion to begin > with, who are bound by the bond of delusion, focus with even more > delusion on things inspiring delusion presented by an actor on stage > in the midst of a festival. Thus the actor — himself intoxicated & > heedless, having made others intoxicated & heedless — with the breakup > of the body, after death, is reborn in what is called the hell of > laughter. Teaching piano may not be explicitly mentioned in this Sutta but it is possible for a person who teaches music and for those who are taught to be focused with even more passion, aversion and delusion. Does this livelihood lead us to hell? I believe the majority of healthy, normal people in the most strictest sense will not object to teaching piano. But the Sutta is probably saying otherwise and it can potentially limit your career or business you want to pursue or at worst you can end up unemployed for the sake of keeping yourself on the right path. The antidote to this type of situation is to ignore it and keep going but I don't think ignorance is the right path. I may misunderstand the Sutta or may not misunderstand it. Hope someone can shed some light, that will be a very helpful and appreciated. Many thanks.

I have heard this list discussed in Dharma talks like this one: Gil Fronsdal: The Four Resolves (Recorded: Monday, June 12, 2017) But when I tried to find suttas on this subject, I could only find 1 in which the existence of the "4 resolves" was mentioned. DN 33: Saṅgāti Sutta

Why is Mahayana Buddhism not a form of solipsism (epistemological, methodological, metaphysical) if the first school of Mahayana Buddhism was the Madhyamaka school from which then yogachara originated, which is considered solipsism? It turns out that the Madhyamaka school should be solipsism like Mahayana Buddhism itself, or I don't understand something? Also, why is theravada Buddhism not solipsism (methodological, epistemological, or metaphysical) if the Terevada doctrine is completely dependent on one's own experience and awareness? Thanks you

Before I practice Buddhism,I've made mistakes and hurt other. Sometimes I thought what happen to me now is the effect of what I did. I try to keep doing positive things but sometimes I could not stand this hard situation. Could anyone tell me please how to solve this situation in Buddhism way?

This is suffering is one of the noble truths. But it is not clear what does "this" stands for ? Similarly in the statement "This is the way leading to the cessation of suffering." , it is not clear what does "this" stands for?

***I have noticed that a lot of Mahasi practitioners seem to reach sotopanna very quickly.*** What is the difference from other methods of Buddhist Meditation and the Mahasi Method, relative to the apparent speed of attainment in the Mahasi Method? **Maybe you think Mahasi style practice does not lead to these better results?** If so, who, what, where, when and why do you think this? I hope this is an appropriate question but if it's not, that's ok :) metta **PLEASE NOTE**: I have, "**doubts** about such quick progress in the Mahasi Tradition, not **pride**" It appears, many assumed something else. My mistake, I should have been clearer.

Sometimes, I caught me on talking in mind. Sometimes my tongue moves according to it. Sometimes I talk to myself. This feels very fast and hard to control. There also intuition like thinking. For a example, to move a hand we don't have to say to move. Also I can read a book without moving the tongue. (mind talking) This feels very calm. I like to be in this state. When I want start a work, I need to make my mind silent. What is going on here?

I really need your help as I'm, in some sort of conflict about my path. I'll try to keep things short but i need to include some info about my life experience so far. Now I'm 25 years old and all my life i have been chasing around my own tail. I had this mindset since i child that i need to achieve something in order to be happy. I always projected a brighter future and ideal version of myself and conditions. I could never live in the present, I was always stuck in my thoughts and imagination. After reaching every material goal, be it wealth, a fine girlfriend, a luxury watch, an automobile, a good physique, I crashed very hard and became depressed because I was slowly realizing that I have been living in illusions all my life and nothing will ever bring me happiness. I started drinking and doing cocaine until I confessed to my beloved parents about my problems and then became clean. I have been clean for 2 years now. I basically felt very empty and the only thing which had any value from that point on was my family. I dropped every goal and letting go of everything and realizing how desperate and empty my life has been, was very very freeing. I felt peace for the first time but was still meet with emptiness and boredom. I would go on walks every day and ask myself: "what is the goal? What is the endgame? Why am I living? For what?" Then finally I got into Buddhist literature and almost teared up reading how everything explained my suffering. That fueled me with energy and simply just the explaining of the cause calmed me even more without any meditation. Knowing I'm not the only one suffering who fell for these illusions. So then i decided to read the Pali Canon and got recommended the mind illuminated and started directly to meditate. The results have been phenomenal in just 2 weeks. I'm living more in the present day by day, I'm getting calmer, I don't recall pain from the past anymore, I project about the future less. I walk around my city and see a pub and I don't instantly build scenarios in my head. The images which are linked to certain things are finally getting broken. The association and experience to certain things is getting weaker and weaker. I'm not as emotional. It's sort of a dispassion to things which is very freeing. I don't get excited as easily just to crash afterwards, I don't recall memories with certain images anymore. Its insane. Its a complete different reality and for the first time I'm living in the present and acting less impulsive getting dragged by my emotions and conditioned memories and experience when seeing something. Now my question is following: **Where will this take me in the long term?** I read some post about a longterm meditator who had a bad experience according to him which i will quote at the end and I can already see some similarities between me and him which is somewhat anxious but in my opinion this calm dispassion and being free of conditioned experience and memories is exactly what is bringing me peace for the first time but why is he explaining it in such a depressing tone? What went wrong? This post always pops up in my head and I can't progress and enjoy my new path fully when I don't know what is up with it or maybe he's simply lying? The post was posted on 4chan so it could be exaggerated for whatever purpose. Anyway I then read about dark nights and dukkha nanas and got even more confused about all of it but i see some dukkha nanas which my life experience already showed and gained insight? Like one nana described seeing a beautiful woman and not having the instant image in your head of possessing here and I already been past that because I know it doesn't bring me happiness or are dukkha nanas only related to meditation results? Anyway, here is the post: > "Don’t meditate. I went to a retreat and was doing 5 hours a day after > several years of doing it, and had a fxxking horrible experience. I > realized what this insidious shit is actually doing. At first you > think negative emotions and attachments are going away, that bullshit, > it’s all emotions and attachments. Every tiny aspect and association > that forms who you are is being slowly but surely chiselled away at > during meditation. > > If you pursue it, you will get to the point where > it all collapses. You will look at yourself and see total absence, > just nothing. Your identity is important, and everything about it goes > away, all the things you thought mattered, all your plans for the > future just fall into this facade of one dimensional nothingness. That > is the end goal. > > I don’t where all this happy shit comes from after > this, it seems like this was the endgame all along. Everything feels > dull, I feel like a zombie, I’m an empty hole and everything is just > superficial nothingness. It’s not pleasant, I feel as though I’ve > permanently damaged myself and my mind, and barely clung onto core > aspects of myself. That’s what this shit does, never forget that. It > will make you beyond a nihilist, and it won’t stop. > > I can’t follow > thoughts anymore because I’ve trained my mind to stop them- you can’t > undo that. You will be unthinking, just reactionary, no judgments, no > opinions, no emotions, no attachments, like a fxxking insect. That’s > what this shit does, it makes you a fxxking insect. Like a bundle of > nerves that just responds to things, there’s nothing really there. > > All > I am now is a weird fxxking void that drifts around and reacts to > things without any sort of personality involved, like a programmed > machine. I fxxking hate this so much. There would be no difference if > I was dead, I basically feel like I am. Don’t start this path. Even if > you do only like 10 minutes a day, this is the endgame, this is what > it’s slowly doing to you.

Recently, I started to be aware of my actions as stated in Sathipattana sutta. Today, I was aware about my movements when I moving a object. And I placed it in a wrong place. This happened multiple times. Before this practise, I aware about where to put the object but not movements. But today, the opposite. What am I doing wrong here?