I'm looking to get a tattoo and have anicca written in Pali in several places. Can you help me with how to write this in Pali script? Thanks in advance!

I use the Tara mantra as my focus during Samatha meditation prior to beginning Vipassana but lately I am beginning to wonder...am I falling asleep? I can't tell, really. I don't get drowsy but my mantra becomes so quiet that it begins to merge with the thought-stream that it is resting on, and then I lose awareness of both until my consciousness returns to the fact that I am still chanting, but without any awareness of what, if anything, I was actually thinking about-the thoughts being too quiet to catch or to get caught in. But just as there is no going, there is no returning either (no waking up) with this experience, just very subtle ebb and flow. When I began a regular meditation practice about five months ago discursive thought would become loud enough to break my concentration. It still does, of course, more often than not, and I thoroughly enjoy the challenge of "getting caught up in the flow" only to return to the mantra. But lately it is like meditation has lost its urgency. It has become so much a part of my life. It has become like that ebb and flow and I just want to rest in the stillness of that. It is just so beautiful...but then I start to think that maybe it is an escape from being present and that my mind is playing with me. I would really like to know what is going on, and if there is somewhere I should be going with this, some way that I should be practice with it skillfully.

I have been trying to gather Tibetan etexts like the Kangyur, and have found two sources: - [Adarsha](https://adarsha.dharma-treasure.org/kdbs/degekangyur?pbId=2977725&locale=bo) - [AsianClassics](https://asianclassics.org/library/downloads/) Later I realized there are multiple editions of the "[Kangyur](https://en.wikipedia.org/wiki/Kangyur) " composed at different times. Kangyur seems to be as Wikipedia says, "loosely defined set of texts" meaning the "translated words" of the buddha. But digging into this deeper and looking at the above two sources, they are organized into **chunks** of text like this: རྩོད་པ་དང་། །དགེ་འདུན་དབྱེན་རྣམས་བསྡུས་པ་ཡིན། །རབ་ཏུ་འབྱུང་བའི་གཞིའི་སྤྱི་སྡོམ་ལ། ཤཱ་རིའི་བུ་དང་མུ་སྟེགས་ཅན། །དགེ་ཚུལ་གཉིས་དང་བྱ་རོག་སྐྲོད། །དགྲ་བཅོམ་བསད་དང་ལག་རྡུམ་གྱི། །སྡེ་ཚན་ ཡང་དག་བསྡུས་པ་ཡིན། །སྡོམ་ལ། ཤཱ་རིའི་བུ་དང་རབ་འབྱུང་དང་། །བསྙེན་པར་རྫོགས་པར་གནང་བ་དང་། །ཉེ་སྡེས་ཚོགས་ནི་བསྡུས་པ་དང་། །ལྔ་པའི་སྡེ་ཚན་བསྡུས་པ་ཡིན། །བྱང་ཆུབ་སེམས་དཔའ་དགའ་ལྡན་གྱི་གནས་ན་བཞུགས་པ་ན། ཡུལ་ཨང་ག་དག་ན་ཨང་གའི་རྒྱལ་པོ་ཞེས་བྱ་བས་རྒྱལ་སྲིད་འབྱོར་པ། རྒྱས་པ་བདེ་བ་ལོ་ལེགས་པ་སྐྱེ་བོ་དང་མི་མང་པོས་གང་བ་བྱེད་དུ་བཅུག་གོ། །ཡུལ་མ་ག་དྷཱ་དག་ན་ཡང་རྒྱལ་པོ་པད་མ་ཆེན་པོ་ཞེས་བྱ་བས། རྒྱལ་སྲིད་འབྱོར་པ་རྒྱས་པ་བདེ་བ་ལོ་ ལེགས་པ་སྐྱེ་བོ་དང་མི་མང་པོས་གང་བ་བྱེད་དུ་བཅུག་གོ། །རེས་འགའ་ནི་ཨང་གའི་རྒྱལ་པོ་དཔུང་དང་མཐུ་ཆེ་བ་ཡིན་ལ། རེས་འགའ་ནི་རྒྱལ་པོ་པད་མ་ཆེན་པོ་དཔུང་དང་མཐུ་ཆེ་བ་ཡིན་ནོ། །གང་གི་ཚེ་ཨང་གའི་རྒྱལ་པོ་དཔུང་དང་མཐུ་ཆེ་བ་དེའི་ཚེ་ ན། དེས་དཔུང་གི་ཚོགས་ཡན་ལག་བཞི་པ། གླང་པོ་ཆེ་པའི་ཚོགས་དང་། རྟ་པའི་ཚོགས་དང་། ཤིང་རྟ་པའི་ཚོགས་དང་། དཔུང་བུ་ཆུང་གི་ཚོགས་གོ་བསྐོན་ཏེ། ཡུལ་མ་ག་དྷཱ་རྒྱལ་པོའི་ཁབ་མ་གཏོགས་པ་བཅོམ་ནས་ཕྱིར་ལྡོག་པར་ བྱེད་དོ། །གང་གི་ཚེ་རྒྱལ་པོ་པད་མ་ཆེན་པོ་དཔུང་དང་མཐུ་ཆེ་བ་དེའི་ཚེ་ན། དེས་ཀྱང་དཔུང་གི་ཚོགས་ཡན་ལག་བཞི་པ། གླང་པོ་ཆེ་པའི་ཚོགས་དང་། རྟ་པའི་ཚོགས་དང་། ཤིང་རྟ་པའི་ཚོགས་དང་། དཔུང་བུ་ཆུང་གི་ཚོགས་གོ་བསྐོན་ཏེ། On Adarsha's Derge Kangyur specifically, it looks like every chunk is 6 or 7 lines. I am assuming this is because it was carved on wood blocks that look something like this: But I haven't been able to find anything in images that match the _length_ of the text on each line. The images such as on [tbrc](https://www.tbrc.org/?locale=en#library_work_ViewInWIndow-W20749%7C1264%7C1%7C1%7C1%7C626) look like this, which has much shorter lines of lets say 50 characters instead of 200 in the unicode (i.e. the unicode text is much larger): But then you look to thlib and see their [catalog](http://www.thlib.org/encyclopedias/literary/canons/kt/catalog.php#cat=d/k) . They list works such as **འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ཁྲི་པ་ཤེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ་** (actually I got that name from the RigpaWiki). Scratch that, they list works like འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ཁྲི་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ, "The Perfection of Wisdom in 10,000 lines". Searching Google for [འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ཁྲི་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ](https://www.google.com/search?q=%E0%BD%A0%E0%BD%95%E0%BD%82%E0%BD%A6%E0%BC%8B%E0%BD%94%E0%BC%8B%E0%BD%A4%E0%BD%BA%E0%BD%A6%E0%BC%8B%E0%BD%A2%E0%BD%96%E0%BC%8B%E0%BD%80%E0%BE%B1%E0%BD%B2%E0%BC%8B%E0%BD%95%E0%BC%8B%E0%BD%A2%E0%BD%BC%E0%BD%A3%E0%BC%8B%E0%BD%8F%E0%BD%B4%E0%BC%8B%E0%BD%95%E0%BE%B1%E0%BD%B2%E0%BD%93%E0%BC%8B%E0%BD%94%E0%BC%8B%E0%BD%81%E0%BE%B2%E0%BD%B2%E0%BC%8B%E0%BD%94%E0%BC%8B%E0%BD%9E%E0%BD%BA%E0%BD%A6%E0%BC%8B%E0%BD%96%E0%BE%B1%E0%BC%8B%E0%BD%96%E0%BC%8B%E0%BD%90%E0%BD%BA%E0%BD%82%E0%BC%8B%E0%BD%94%E0%BC%8B%E0%BD%86%E0%BD%BA%E0%BD%93%E0%BC%8B%E0%BD%94%E0%BD%BC%E0%BD%A0%E0%BD%B2%E0%BC%8B%E0%BD%98%E0%BD%91%E0%BD%BC) clicking around a bit gives [this](https://www.tbrc.org/?locale=bo#library_work_ViewByOutline-O1PD89051C2O0039%7CW1PD89051) , which looks closer is length to the unicode one: Wikipedia says "Perfection of Wisdom in 10,000 Lines" is ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ, so that's 3 different titles for the same text from 3 places. First question is, where are these people getting the _titles_ from? The texts are just on these slates seemingly without titles. Are the titles only added after the fact when classifying them in their corresponding library? Second question is, since say the Adarsha texts are divided into these 6 or 7 line chunks. How does one invent the "Perfection of Wisdom in 10,000 Lines" boundary? Are these "books" just a shelf of slates in a certain order? Are the slates kept in order? How do you know what constitutes a "complete book" like _Perfection of Wisdom in 10,000 Lines_? Who says that it's a book, the writers or the catalogers? Third part of the question is, what is the most important aspect to keep in the structure of the text: 1. The physical layout? 2. The spacing between "tibetan words"? 3. The ordering of the slates? 4. The grouping of the volumes like in the Kangyur? Basically, I want to know how to build an easy to consume Tibetan script collection of "texts". In the same way the Bible has a bunch of books, each with Chapters, each with Verses (all of which were added later, only books were the first thing to exist). Can you remove all the formatting and physical layout of the texts like shown above, and just make it one solid block for a whole book? What would be the most appropriate way to divide it up to make it easier to consume? The slate or block idea I don't fully understand and it seems (a) valueless and (b) a legacy factor, i.e. they had to carve it into wood because those were the tools at hand. But now with today's technology, what should be a good structure of the "texts", which can then be collected into a "canon" like the Kangyur?

Does a theravada abbott have to accept everything / anything that is offered to them? I'm referencing technology, things beyond requisites. I know it is important for abbotts to set a good example and to create trust through their actions.

How is 'consciousness' (vinyaana) defined in Buddhist texts? How similar or different is it from the way the word is used these days -- particularly in scientific studies of consciousness ?

I read the following on the internet: > Working for DoD contractors could give a very fat paycheck. However, > there're ethical issues involved. If you decide to work for them, make > sure to make it clear you'll work for defensive capabilities, not > offensive ones. There're a lot of other areas DoD needs people to > build up their defensive programs, and these should be legit from an > ethical standpoint. Is inventing "defensive" biological weapons right livelihood?

For example there's Bhikkhu Bodhi and Thanissaro Bhikkhu. What's the distinction?

Hindus believe that the Buddha opposed Vedic rites of animal sacrifice in his time, for example, on this page and on this page . This apparently influenced later Hindus to abandon the practice of animal sacrifice. In the suttas, we find the Buddha forbidding taking of a life, and this is the first precept. But are there any sutta or vinaya references showing the Buddha explicitly opposing animal sacrifices as a religious practice?

I am looking to learn and get initiation into Dzogchen eventually leading into Tögal and trekchö. Coming from a Indian yogic tradition the rainbow body of perfection is the pinnacle of yogic achievement. I would consider it an honour to get initiated under a master in an accomplished lineage for this purpose alone. Also any good books that discuss the rainbow body and the dzogchen practices such as chord, trechko and togal will be immensely useful. Please give me suggestions. Respectfully, B

I've recently been invited to a Maitreya Buddha's Temple. They are required to held a ceremony if you want to join. So I do a little research and found out the name of their teaching is actually "Yiguandao". They stated that this world/earth is created by Eternal Venerable Mother (Wusheng Laomu) [source](https://en.wikipedia.org/wiki/Yiguandao#Eternal_Venerable_Mother) which I find contradicting to Gautama Buddha's teaching where there is no supreme creator [source](https://en.wikipedia.org/wiki/Creator_in_Buddhism) . And some other factors I find even more contradicting to Buddhism as what I know. All I need to know is whether this teachings is something different from true Buddhism Teachings and where did this teachings come from? And If they are not the same, why do the use Maitreya Buddha in their teaching?

I found there are lacking of Buddhism knowledge sharing in Temple or some close friends. The temple would rather be superstitious like worshiping, or more commercialize or like a tourism place. I was taught by one of my teacher that Buddhist needs certain level of credits or faith to study it. It was written in the Mahayana Sutra opening verse too. "Is difficult to encounter throughout hundreds of thousands of millions of kalpas" https://www.fgsitc.org/wp-content/uploads/2017/12/Ksitigarbha_Sutra_ChiEng.pdf . My personal findings we are still following the Treravada traditional of teaching where Pali languange was a royalty, the kingdom officer or the rich spoken language so it's not easy to encounter. I think what I was meant by this statement "Is difficult to encounter throughout hundreds of thousands of millions of kalpas" Scholars consider it likely that he taught in several closely related dialects of Middle Indo-Aryan, which had a high degree of mutual intelligibility. https://en.m.wikipedia.org/wiki/Pali Does it a truth or where else Sutra mentioning that sharing of Buddhism shall be limited to certain people?

In my readings of Buddhist commentary there is a distinction drawn between rebirth and reincarnation. But to me it is unclear what is the difference between rebirth and reincarnation--the explanations are rather abstruse. Is there a simple one-sentence explanation of this difference?

Is Huayan Buddhism the one that teaches about infinite universes being held on a jeweled flower garland, or is it another branch/sect of Buddhism?

What is the source of the following quote (rightly or wrongly) attributed to the historical Buddha (easily found online): > Generosity brings happiness at every stage of its expression. We > experience joy in forming the intention to be generous. We experience > joy in the actual act of giving something. And we experience joy in > remembering the fact that we have given.

I am aware of a similar question here: https://buddhism.stackexchange.com/q/31393/2493 However, I would like a deeper understanding of what precisely is meant by “knowledge and vision” in the heartwood sutta and why is its attainment positioned as it is with respect to the other attainments. I feel that I have a good understanding of the meaning of the attainments which precede, and presumably are prerequisites for “knowledge and vision”. Namely 1: gain, honor and renown 2: moral discipline 3: concentration and for the attainment which follows and presumably depends upon it. Namely 5: perpetual liberation but the attainment of “knowledge and vision” itself is frustratingly fuzzy in my mind. I’d like a better understanding of 1: What precisely is meant by “knowledge and vision” in this context? 2: Why is concentration a prerequisite for “knowledge and vision”? 3: Why is “knowledge and vision” a prerequisite for perpetual liberation? My best guess is that 1: Knowledge and vision” represents a level of development wherein one can get to nibbana when needed, but it does not persist perpetually. 2: Concentration is a prerequisite for “knowledge and vision” because seeing the arrow (hard to see) as it enters the heart requires a concentrated mind. Perhaps this is the vision part? Seeing the arrow as it enters the heart enables us to identify precisely where we became self-absorbed in the narrative and thus where the work of severing attachments must be done. 3: “Knowledge and vision” is a prerequisite for “perpetual liberation” because having knowledge of each individual desired sensory experience which the mind is attached to, is required before the work of severing said attachment can begin. Perhaps this is the knowledge part? When all such attachments are severed and no new ones are added, then sustaining nibbana perpetually becomes possible This is a complete guess on my part. Am I close? I am referring to the translation provided by Bhikkhu Bodhi. https://www.suttareadings.net/audio/index.html

Which Pali suttas refer the subject of "gradual training"? Do the Pali suttas say observing the five precepts is a "gradual training"?

I knew a few very senior Buddhism Scholars, one of them also start teaching Dharma having an issue as per title above. The guiltiness is persist more than a decade and the actions below i personally felt inappropriate especially being too superstitious and claim that all those bad luck due to the title above. Kindly Correct me from wrong if any statement here found inappropriate. 1) Body overweight and start having obesity sickness like knee pain. They will claim that the aborted child coming back and bite the knee. I thought it is as simple as due to diet issue (too much sugar and fats) and lack of exercise? 2) Getting a Spirit tablet for the aborted/miscarriages child and often doing offering like praying, food, toy, etc - Personally thought the child will remain in the human dimension and refuse to get incarnation yet it will keep playing mind tricks to the person. 3) They will start teaching Dharma and hope the child can listen as well? Q1) Please someone review the action above is appropriate especially #2 and #3 ? Q2) Apart the similar question and answer and this post , should we focus more in 8 fold path as core resolution and performing often chanting/praying without spirit tablet? Any Sutta/Mantra suitable for this type issue? I hope can have different angle and views from Theravada, Mahayana, Zen, etc. Well, those scholars i mentioned above are from Mahayana by the way.

According to the theory of karma,an individual receives the punishment for one's past deeds. Now my question is the whole world is going through a massive unprecedented time,not only corona but severe issues already took place this year,which clearly bore the same effect on every person,does that mean the whole mankind is being punished for their past deeds? If so why don't these pandemics persist eventually? Why only after a certain period of time?

What does the Noble Eightfold Path say about right speech when it comes to persuasion and influence?

I wanted to ask how Buddhism explains why we don't remember our past lives? Why bother with the Buddhist path when we will not remember this temporary life in our next? I heard that for example contrary to rebirth in the human realm, beings who are reborn in the Pureland of Amitabha can remember their past life. Why bother practice other methods and not only just focus on reaching Sukhavati? If I won't remember the temporary "me" of this life in the next, why bother practicing at all? Isn't it better to know about my continuity in the next life for progression?