In Buddhism I have often heard the idea that there is nothing wrong with what you are feeling, thinking and sensing, it is only our relation to those things that define/judge them to be bad. Well this has me thinking. If there is such a thing as a "wrong relation" to our thoughts, that relation is itself a thought, which would mean that suddenly there is "something wrong" with our thoughts. So to me this is an apparent contradiction. Either there is something wrong with your thoughts that can be fixed by sitting, or there is not. If there is nothing wrong with your thoughts, feelings, senses, then why sit at all? If there IS something wrong with your thoughts or your relation to your thoughts, that seems to go against the whole non-judgemental awareness idea. In other words, in meditation we say that we are not trying to achieve anything and get anywhere outside the current moment. But getting to that state of mind DOES take effort and training. It IS trying to achieve something. It is moving towards something. It is applying effort in some direction. I can't seem to reconsile these two thoughts. It has been bugging me for a while now, I hope you all can help. Cheers!

I'm looking for something similar to this little book, [The Basic Method of Meditation](https://bswa.org/bswp/wp-content/uploads/2016/12/ajahn-brahm_the-basic-method-of-meditation.pdf) (10~20 pages) from Ajahn Brahm. Or something like this -- [Meditation: What is taught and practised in Pa-Auk.](https://www.paaukforestmonastery.org/meditation) Personally, I would need it to be Theravada and preferably be on the gentle side (unlike Brahm and Pa Auk which are pretty strict). But mainly what the title says: an outline of the practices going from beginner to jhana or streamentry.

This is a question solely addressed to those practitioners who state that any reference to 'gods' in the buddhist suttas/sutras is some kind of metaphor for something other than the kind of gods of other religions (i.e. gods that exist independently of the belief in them, although subject to conditionality). It does not matter the tradition the user may be following. **In your understanding, what does "god" mean?** **In what other words could "a god" be explained?** **What processes or phenomena are they trying to convey?** I'd also appreciate if you quote any canonical source, discourse or teaching of other masters that could support any claim made. Thanks in advance for your time and effort.

Is it essential to go to SN Goenka centre for 10 days to learn *Vipassana*? Or is it fine to learn *Vipassana* online?

In Mahayana literature,it is said that a Buddha has no sense perception and thus no consciousness.how can he interact with the world and create pure lands then?

> Following his enlightenment, the Buddha was said to have possessed and > discussed several supranormal powers attainable through meditation. > Such abilities include walking on water, walking through walls, > becoming invisible, levitation, and making copies of himself. https://en.wikipedia.org/wiki/Miracles_of_Gautama_Buddha Just a doubt how could the abilities above is possible? Any details or proof on it especially walking through walls or becoming invisible. Sound like a magic?

Often around 2:00 p.m. after eating, my body falls tired. So I have to stop studying. I am myself a long term meditator, but I rarely meditate when I am tired. Is meditation a good substitute for sleep? In other words, around 2:00 p.m., if I am going to meditate mindfully for an hour instead of sleeping, will this meditation be able to replace sleep?

There are more and more horror movie during pandemic and tension moment. Hong Kong is one of the example before riots recently. Pretty much of productions of horror or ghost movie produced because the audience just like to watch especially they are in horror state as when there is a demand, then it will have the supply. Source - Protest in 2019 HK Below are some reasons why some people enjoy and what happens when watching a scary movie from Psychology view: > Horror entertainment can trigger the fight-or-flight response, which comes with a boost in adrenaline, endorphins, and dopamine. The brain can then process surroundings and conclude that the experience is not a genuine threat. Below are some causes and effects of watching a scary movie: > Excitation transfer: This theory states that people who experience an emotional response to horror also experience more enjoyment when threats are resolved. > Individual empathy: People who are less empathetic enjoy horror films more, according to Professor Ron Tamborini. He suggests that “viewers with high levels of empathy should dislike horror films because they react negatively to the suffering of others.” > Sensation-seeking: People who watch horror movies may want to stimulate sensory reactions. Studies indicate these viewers may be more aggressive than other people. **Source of Reference** - Concordia University **Ques** Ghost or horror stories/videos are appropriate from Buddhism view? As people like to watch now during pandemic to have temporary relief and feel good? Even some Buddhism stories itself talks about Ghost realms but it will give a bring back positive message. Post note - one or 2 horror must watch in a decade should fine like train to Busan right? but not during pandemic and I know I am far from enlightenment too. 

I read the following on the internet: > According to my present understanding of Dhamma, nobody will be able > to shake my faith. Can a puthujjana (unenlightened commoner still immersed in self instinct) have unshakable faith in the Buddha-Dhamma? What happens if a puthujjana does a meditation retreat and freaks out when in solitude or experiencing ego-death? What are the conditions or criteria for unshakable faith (acalā saddha)?

Is emptiness conventionally / provisionally non-empty? Please include reference to whose perspective you are replying from. ---------- By empty I mean non-substantial, how dharmas are constantly arising and perishing, and nothing is the same from moment to moment, but in flux. By conventionally I mean in the sense that enlightened beings can use "I" to refer to themselves, even though they ultimately lack any self identity at all or sense of "me and mine". BY non-empty I mean permanent. ---------- I know that there are debates about the identity of the conventional truth and emptiness, and Nagarjuna said that emptiness is empty. I read Gelek Rimpoche - Geluk lama - say that he'd "love to say emptiness is impermanent, but emptiness is meant to be permanent", because it is uncompounded and uncreated. And a translation of The Great Prajna Paramita Sutra, saying it is neither permanent nor impermanent. Personally, I would guess that it is identical to impermanent dharmas (there's discussion about that in early ch'an, seemingly explained by Zongmi), not permanent, and yet does not arise or cease, is not impermanent. Then it's both empty and non-empty: changing in accordance with conditions, but not dependent on any individual conditioned thing. Arguably, I am rich independent of any one of my financial investments, even-though it changes with all of them. Not a great analogy, but I can't think of anything else that could be "permanent".

Rephrased question: Sometimes we become absorbed in an activity, such as writing an article, with intense focus and absorption (intentionally). How would Buddhist principles address this state? -------------------------------------- Previous question as definition of mindfulness incorrect: In being mindful we are aware of our thoughts, feelings, emotions and physical sensations Sometimes we become absorbed in an activity, such as writing an article, with intense focus and absorption (intentionally). On the surface this appears to be in conflict with mindfulness. Is this the case?

How staying in the present moment(here and now) is different from awareness and mindfulness, and what according to you is better?

Many believe that it is important to avoid being negative and instead to see the good in bad situations. However, the Buddha said that good and bad are fabricated concepts that do not exist. An individual who has attained nirvana is neutral and does not experience emotions. Although a Bodhisattva is certainly not negative and pessimistic, they cannot be positive and optimistic either. Would seeing the bright side of things in life impede me from making spiritual progress?

Is there a higher alaya in mahamudra that is separate from the lower alaya the vijnana skandha?

This is something that I keep hearing from my grandmother that annoys me so much. Although I am of age (26 to be precise), I am still expected to listen to almost every word that my parents say (at least according to my grandmother). Not to bring personal matters to the site, but I keep arguing that not listening to parents should not be considered ill-treatment of them. They expect me to wear nice clothes, but I don't. (I prefer wearing the same clothes. Who has time for fashion?) They expect me to marry the one they want. They always say that as a Buddhist I should be very obedient. These days when you turn on the TV to listen to some Buddhist advice, monks most of the time talk about parent-child relationships and go on about how children should always listen to their parents. I am not saying my parents ask me to do anything bad, but as children we know (sometimes, not always) what is best for us. But when we do what we want all hell breaks loose. Daddy shouting, Mommy crying, and Granny shouting that my bad karma will eventually give me disobedient children just like me. Jokes aside, I want a serious explanation when it comes to parent-child relationships. I am quite aware of the Sigalovada Sutra, but when we do something we want and parents get hurt, is it always bad kamma? It can't be, right? Otherwise the amount of bad karma Prince Siddhartha would have gained after all the pain his father went through... Please share your thoughts.

Mind operates by thinking and automatically. Can see this when let go of thinking .Is it the two layers of mind as superficial and deep?

For a good Buddhist , is to always avoid any cause that will create bad effect, as we can see clearly in the 4 noble truths for example. What is the Buddhist perspective during an hypotetic moment of tension , where antagonist religions that serve a demiurgic god for temporal power or maybe from a blind communist regime , will decide to manipulate and force pratictioners to not follow the Dharma anymore , closing monasteries , destroying sources , texts and deport and killing people in the name of an evil faith? (Look for example what the christians did in Europe in the last 1000 years or the muslim in the Kashmir region, chinese in Tibet and Jews in Palestine) Fight or get killed? I would like to have direct answers , not political nor mellifuous / hypocrite one.

What does Buddha and Buddhism say about fighting against an enemy who is hell bent on wiping out all buddhists in the name of religion? Should a buddhist actively participate in war against evil? I would like to have an answer both from a buddhist layman and a soldiers perspective. An active resistance to injustice in general. Thank you.

I'm not certain if this is the right place to ask this question so let me know if I need to try a different forum. Does anyone know of a guided body scan that only covers the upper body? My partner is paraplegic and is trying meditation for the first time. It could be really good for her. But the first words were "feel your feet on the floor". She tried to stick with it, but it was just too much. I know meditation sometimes means you sit with discomfort, but that is way too much pain and way too early in her trying meditation. So, if anybody knows of such a body scan from the waist up - please let me know. Also Many thanks, Kim

Many people suffer because of an endless mind-thoughts. What is the simplest way to stop overthinking and make the mind still?