This is one of my main concerns. What did Buddha actually mean by 'kalpa'? I know Buddha said that the Earth will die by fire, and then all beings will be born in the Abhasara loka. I think this may refer to the sun expanding in the next 5 billion years, meaning the Earth could remain suitable for life for around 5 to 8 billion years (totally). So, how does this apply to the calculation of a kalpa? Did Buddha use extraordinary examples to teach how long this time period is? If not, what about the extremely long year examples? What are the types of kalpas? I need a trustworthy answer because this is one of the main arguments in Buddhism.

How authentic is the buddhist text named Lankavatara sutra and what exactly is the acceptability of the text across various denominations of buddhism?

Can I do some intense exercise before vipassana ? Please guide me. Exercise makes the body very agitated making it difficult to focus on your breath and to stay still? or These endorphins will also help focus the mind?

The ultimate teaching of Buddhism is that of anatta or that there is no permanent soul or self as is there no creator Godhead. However across the vast tapestry of spiritual traditions, there are many which not only actively assert the God/soul beliefs but also have many individuals who say they have attained realizations of soul or God. While the nature of the experiences many vary radically the common thread in all of them is the belief in the soul. An everlasting soul at that. Listing some examples for instance - - The spiritual experiences of an Advaita vedantist, where the practictioner realizes oneself as spirit/consciousness and one with all the cosmos/existence - The spiritual experiences of a Vaishnava involving realizing oneself as a soul, and a part and parcel of a personal God , Vishnu/Krishna. - The spiritual experiences of a Shaivite involving realising oneself as a soul/spirit and identical with the personal God Shiva. Now my question is If an individual attains such realizations/experiences which convince them that they are an eternal soul or are in some way linked/related to some personal or impersonal God, How will such an experience be viewed under the lens of buddhism? Will buddhism view such Soul/God experiences as mental confabulations or accept them having some degree of truth to them?

I read an account that Ananda went from the Deer Park to teach people, and taught a blacksmith to focus on the impurity of the body, and a washerwoman to count breaths, and they both became 'icchantikas'. Buddha told him to swap the teachings, and they both became arhats. I read it in passing, I think wjile researching the icchantika concept and I've been unable to relocate it. But I often think of the story, as illustrating the need for the right teaching for the specific person, and I'd love to be able to properly reference it.. Maybe I should search for keywords in an online Tipitaka..?

Has any expert tried to draw correlation between the modern cosmology and the Buddhist cosmology? The modern cosmology talks about other planets, galaxies, black holes and the observable universe. So where does that leave the 31 planes of existence? I have always tried to map where it fits. Do the 31 planes of existence constitute the planes that are on and above planet earth? The Buddhist scripture mentions thousands of Cakkavala or world system, does it imply innumerable number of planets similar to that of earth and each having its own 31 planes of existence? So are these other 'earths' so to speak, in other galaxies or extremely distant from our planet earth? What is going on?

I am a teenager who has had the desire for a long time for an eternal relationship with someone. I usually do a little research into certain philosophies, and enlightenment and related things, but I no longer see hope that my wish is possible, and even though they say that the important thing is to enjoy the present, it doesn't solve anything for me, here comes the question in the title, Marital relationships are definitely impermanent? There is no way for a relationship to transcend impermanence? Other lives or after enlightenment (although I don't think it is possible in the latter)? No? It is inevitable?. I know it is a foolish desire, but what can I do?

I have a question about meditation, but not sure if this is the right place to ask. In my experience, sometimes solutions for our problems come to us after a long day, when our conscious brain (higher cognitive functions) is too tired. Or another example, some people are highly functional alcoholics, or use drugs to supress their cognitive functions and get creative. (This is not a recommendation) Creative as in finding clever solutions to technical, engineering, science problems, but also artistically creative. This made me think whether we are a horse and a rider, or more like a vessel for our subconscious. For example 2-300 years ago, we still believed that our limbs are moved by our will, and we didn't acknowledge muscles. There is a clear tendency that we are biased towards crediting our ego. Different individuals have aspirations for different things, these aspirations spring from somewhere. Is it possible that our subconscious have more intelligence than a mere ask question - provide answers, memory recalling machine? If so, wouldn't it be great if we could communicate more straightforwardly with our subconscious? The question is, how should somebody go about it? Would anybody be able to provide some information or point me in the right direction on how this could be achieved through meditation?

There are a lot of mantras in our scriptures. Some of these mantras are used to invoke a particular deity, activity or a life-event. Some are mantras for longevity, some for knowledge, immortality, liberation and so on. Some of the highly notable mantras are Three Refuges, Om Mani Padme Hum, and Namo Tassa Bhagavato Arahato. **Three Refuges** > बुद्धं सरणं गच्छामि | धम्मं सरणं गच्छामि | सङ्घं सरणं गच्छामि > > Buddhaṃ Saraṇaṃ Gacchāmi | Dhammaṃ Saraṇaṃ Gacchāmi | Saṅghaṃ Saraṇaṃ Gacchāmi > > I take refuge in the Buddha. I take refuge in the Dharma. I take refuge in the Saṅgha. **Om Mani Padme Hum** > ॐ मणि पद्मे हूँ > > Oṃ Maṇi Padmē Hūm̐ > > Praise to the jewel in the lotus **Namo Tassa Bhagavato Arahato** > नमो तस्सा भगवतो अरहतो सम्मा सम्बुधासा > > Namō Tas'sā Bhagavatō Arahatō Sam'mā Sambudhāsā > > Homage to the blessed One, the Perfected One, the Fully Awakened One However, is there **one universal Mantra / Mahamantra** which can be chanted by a devotee, which takes him or her to the highest realm of God realization? Is it one of the above mantras?

What is someone dedicated to witnessing the result of stream-entry (sotāpattiphalasacchikiriyāya paṭipanno)? I think there is the common people (puthujjana) and the good/virtuous people (sappurisā). Are seekers of stream-entry referred to as good/virtuous people? I believe at least seven out of the eight types of individuals are good/virtuous people. I mean the arahant, the once-returner, the non-returner, the three dedicated to witnessing the result of arahantship, non-returning, and once-returning, and, seventh, the stream-enterer. I'm sure these are good, virtuous people; noble disciples. However, I'm not sure about someone dedicated to achieving stream-entry. Are they good/virtuous people, or are they still common people? Are they learned noble disciples (sutavā ariyasāvako), or do they have no regard... > ... for noble ones and is unskilled and undisciplined in their Dhamma, > who has no regard for "good/virtuous" men and is unskilled and > undisciplined in their Dhamma, does not know what things should be > cultivated and what things should not be cultivated, he does not know > what things should be followed and what things should not be > followed... > ——MN 46 I think if they are practicing "diligent and properly, for example some monks and nuns out there, then they are part of the community of disciples, the 'sāvakasaṅgho', making them worthy of gifts and reverential salutations.". However, they still need to acquire a flawless virtuous behavior so I'm not sure they can be referred to as 'sappurisā' or good/virtuous people. I think I wouldn't consider them noble disciples myself. What do you think?

I got introduced to this "Female Buddha" when I was looking name for my friend's daughter. So what does female Buddha mean? **Wikipedia :** >[Tara (Buddhism)](https://en.wikipedia.org/wiki/Tara_(Buddhism)) Tara (Sanskrit: तारा, tārā; Tib. སྒྲོལ་མ, Dölma), Ārya Tārā, or Shayama Tara, also known as Jetsun Dölma (Tibetan language: rje btsun sgrol ma) in Tibetan Buddhism, is an important figure in Buddhism. She appears as a female bodhisattva in Mahayana Buddhism, and as a female Buddha in Vajrayana Buddhism. She is known as the "mother of liberation", and represents the virtues of success in work and achievements. She is known as Tara Bosatsu (多羅菩薩) in Japan, and occasionally as Duōluó Púsà (多羅菩薩) in Chinese Buddhism. My question is what does this concept mean **is she a person who appeared in past who's name is Tara**? Or **is it philosophical concept that meditators seen she's appearing?** Also why this is not exist in **Thervada Buddhism** when statue is in **Bihar** state of **India?**

What are some further references in relation to the awesome profundity of a Buddha? As opposed to one who has becoming enlightened from the teachings of a Buddha. ---- A Buddha is like a sun hard to describe. What are some references in the Suttas, and smaller books of the Khuddaka Nikāya in relation to the difference of a Tathagata compared to a disciple. > “I have heard this as a witness, **From the Buddha, Kinsman of the Sun**: The path leading to Nibbāna, That is where my mind delights. > > *AN 8.1, The Connected Discourses of the Buddha, © Bhikkhu Bodhi, for study purposes only.* > **The domain of the Buddhas is an inconceivable matter that one should not try to conceive; one who tries to conceive it would reap either madness or frustration.** > > *AN 4.77, The Numerical Discourses of the Buddha, © Bhikkhu Bodhi, for study purposes only.* > "Bhikkhus, for a faithful disciple who is intent on fathoming the Teacher’s Dispensation, it is natural that he conduct himself thus: **‘The Blessed One is the Teacher, I am a disciple; the Blessed One knows, I do not know.’** For a faithful disciple who is intent on fathoming the Teacher’s Dispensation, the Teacher’s Dispensation is nourishing and refreshing." > > *The Middle Length Discourses of the Buddha, © Bhikkhu Bodhi, for study purposes only.* Also of note is the many names and epithets of the Buddha . Noted discussions are here and here . *This is a very important topic, due to some thinking all enlightened beings are like the Buddha. Any further textural even commentarial clarification would be helpful.* **Itipso Bhagava formulation...** I guess is the common form through out the suttas. >“The Tathāgata has these ten Tathāgata’s powers, possessing which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahmā. (MN 12) *The Middle Length Discourses of the Buddha, © Bhikkhu Bodhi, for study purposes only.*

During the withdrawal period of a non substance addiction (around 1 to 3 weeks), if someone genuinely wants to leave, there is an inner voice which fears missing out and an insecure empty feeling, which craves for that addictive habit. This is due to the person's previous dependence on that addictive habit. This voice gets stronger when the person is not engaged in tasks, for example, sleep, travelling etc. Does Buddhism offer any solution to these withdrawal pangs, from looking for a fix from that addictive habit? Note, this wanting for a fix is temporary, but if not avoided then the person will feel miserable, empty, insecure and this will serve as an excuse to move to the wrong habit. ***So, does Buddhism provide an easy instant and mindful way to change perspective, on such temporary feeling in the withdrawal period? A way to not be deluded by such thoughts and maintain abstinence.***

One of the "101 Zen stories": > [My Heart Burns Like > Fire](https://gist.github.com/dustin/798227#my-heart-burns-like-fire) > > Soyen Shaku, the first Zen teacher to come to America, said: “My heart > burns like fire but my eyes are as cold as dead ashes.” He made the > following rules which he practiced every day of his life. > > In the morning before dressing, light incense and meditate. > > Retire at a regular hour. Partake of food at regular intervals. Eat > with moderation and never to the point of satisfaction. > > Receive a guest with the same attitude you have when alone. When > alone, maintain the same attitude you have in receiving guests. > > Watch what you say, and whatever you say, practice it. > > When an opportunity comes do not let it pass you by, yet always think > twice before acting. > > Do not regret the past. Look to the future. > > Have the fearless attitude of a hero and the loving heart of a child. > > Upon retiring, sleep as if you had entered your last sleep. Upon > awakening, leave your bed behind you instantly as if you had cast away > a pair of old shoes. What does "heart burn like fire" mean in this context? I assume that "eyes are cold" means they're not acquisitive -- i.e. he doesn't desire everything he sees -- I say that based on this poem from Kipling which prefaces his story of _The King's Ankus_ > These are the Four that are nver content, that have never been filled since the Dews began-- > Jackal's mouth, and the glut of the Kite, and the hands of the Ape, and the Eyes of Man. I can only guess at what "heart burns like fire" means -- I don't know what a good answer might be -- maybe a reference to commentary on the story, or to a similar metaphor in the Zen tradition. FYI I'm posting this further to the problem described in this OP -- https://buddhism.stackexchange.com/q/51867/254 -- the problem there seems to be that "eyes being cold" (i.e. seeing people in a certain way) results in feeling "cold-hearted" -- and so this story came to mind but I'm unsure whether I understand this story well enough.

In the book: '*Origins Of Om Mani padme Hum A Study Of The Karandavyuha Sutra *', Alexander Studholme mentions a hymn to Avalokitesvara that curiously carries several epithets commonly associated with Vishnu and Shiva such as Hari,Narasimha, Nilakantha, sankara etc. How would a buddhist explain these epithets in relation to Avalokitevara? Does this mean the deity was appropriated from the Puranic fold by appropriating the qualities of vishnu/shiva within it?

I am trying to be mindful whenever I am not too absorbed in whatever i am doing and then I got sick. Everything stopped from fast to slow motion. I had time to watch myself being mindful, but then it occurred to me what I should be mindful off? Since I am physically sick now, should I repeat my current state of mind- 'I am sick', 'I am sick', 'I am sick' and this is so depressing or should I change my frame of mind to something positive - for future well being like ' I am getting better', 'I am getting better', 'I am getting better '. Which is right way of being mindful? Being in Present or Hope for better future!!!

Duhkha instead of dukkha, dharma instead of dhamma, karma instead of kamma, nirvana instead of nibbana, etc. Arguably Pali has a more organized corpus and a live community of speakers? So why Sanskrit? I got this question because I tried to search for some original texts. There are plenty annotated, parallel, digitalized Pali resources online. But sanskrit resources are a mess, and are mainly in the form of ademic papers.

All five precepts are relatively clearly defined except maybe the third precept. There are different types of women that are prohibited, prostitute is not one of the requirement to break the third precept. If, for example, someone likes to visit prostitute, that person does not break the third precept. Do five precepts protect us from falling to lower realms? What is the purpose of practicing five precepts? What protects you from taking rebirth in the realms lower than human? Thanks.

What is the difference between Lord Buddha's Wisdom, and Venerable Sāriputta's wisdom? --- The distinction of the wisdom of a right hand disciple of a Buddha & a fully self awakened Buddha? *The understanding from the suttas, commentaries or 'believed to be' arahants.*

I'm very fortunate to live in an affluent part of the world. Even so, it is a common site to see people begging for money in the street. In our town there are posters up asking people not to give to beggers as it just encourages people to beg more. However habitually walking past people begging does not feel like the compassionate thing to do. Is it possible to bring Buddhist ethics and philosophy to bear on this? Should one give to beggers in this circumstance? It would be good if answers could include textual references to illustrate the point however all answers gratefully received.