.. I am starting to read Smith and Hogan's Criminal Law , which is of course, not the law of Dhamma, but a common law from one island in Europe. This is the title of the first chapter, but it makes me think. I am interested whether there is a parallel within Buddhist law.. at the very least, given that legal systems should be comparable, I think the question is worth asking! :) So, what delineates a crime within Dhamma/Buddhism?

Not knowing Tibetan or having access to a wide array of sources, I am using the (Tibetan script) Kangyur from [these](http://www.asianclassics.org/tibetan/) . The table of contents is [here](https://gist.github.com/lancejpollard/386a51710e8403c3774e2f3b7e105fbb) pretty much. After converting their Excel file to a CSV, I was able to find at least the English titles for "The Perfection of Wisdom in X Lines" series. For example: - KL00012-001(eTB) - _'PHAGS PA SHES RAB KYI PHA ROL TU PHYIN PA BRGYAD STONG PA_ - **འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་བརྒྱད་སྟོང་པ།** - _The Exalted Perfection of Wisdom in 8,000 Lines (Arya Ashta Sahasrika Prajna Paramita)_ Searching Google for the Sanskrit Romanization (I'm guessing), such as "_Arya Ashta Sahasrika Prajna Paramita_" yields **no exact matches** (no matter what romanization from what CSV line I search, I get no results). Google returns [Prajnaparamita](https://en.wikipedia.org/wiki/Prajnaparamita) as the first result, which is _correct_ ¯\\_(ツ)_/¯ no idea how Google is doing that. It is technically correct in this case, even though there is not a direct text match between Prajnaparamita and Prajna Paramita, though, well, I guess it's pretty much exact. They get other ones with less similarity correct as well, at least the general category (that may have not been the best example). However, "_Arya Ashta Sahasrika_" returns nothing, I don't even know what that means (I don't know Tibetan or Sanskrit today). Luckily I have spent hours on THLib to know that there is a document with the exact same Tibetan script title (འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་བརྒྱད་སྟོང་པ།) [here](http://www.thlib.org/encyclopedias/literary/canons/kt/catalog.php#cat=kt/d/0013/text/v033p1b) . So that confirms -- _in this case_ -- that the Kangyur "_Perfection of Wisdom in 8,000 Lines_" from asianclassics.org is correct, it matches something else on the web at least. But searching for other Tibetan texts on Wikipedia returns language/orthography that is completely different from these two sites (asianclassics.org and thlib.org vs. wikipedia.org). For example, Wikipedia has a nice simple page called [Diamond Sutra](https://en.wikipedia.org/wiki/Diamond_Sutra) and even goes so far as to write out the Sanskrit name _Vajracchedikā Prajñāpāramitā Sūtra_, using _some_ romanization system which I am not familiar with. Looking back in the asianclassics.org [CSV](https://gist.github.com/lancejpollard/386a51710e8403c3774e2f3b7e105fbb) I made, there's no exact matches for those words, but there is **Vajra** in a few places, which leads to **Vajrachedaka**, which is pretty close to the Wikipedia **Vajracchedikā**. Again, not knowing Sanskrit or Tibetan, I am left guessing if they are the same. 1. Vajracchedikā Prajñāpāramitā Sūtra 2. Arya Vajrachedaka Nama Prajna Paramita Mahayana Sutra **Seems like it could be the same thing.** I'm not sure though. Needless to say, this is my approach. I want to find some of the good/classic/standard/interesting/long _Tibetan script_ texts in the Kangyur, based on what I've seen on Wikipedia, but I am not sure I am finding them correctly. Given that THLib's site is broken on most of the documents, we are left with asianclassics.org. So I wanted to ask, what are the Wikipedia titles for these asianclassics.org titles, (from the [CSV](https://gist.github.com/lancejpollard/386a51710e8403c3774e2f3b7e105fbb)) ? - KL00001-001(eTB),'DUL BA GZHI 1,འདུལ་བ་གཞི་།,"Foundation of Vowed Morality, Part 1 (Vinaya Vastu 1)",༡ འདུལ་བ།/ཀ། - KL00007-111(eTB),'DUL BA GZHUNG DAM PA 1,འདུལ་བ་གཞུང་དམ་པ་།,"The Perfect Classic on Vowed Morality, Part 1 (Vinaya Uttara Grantha B, 1)",༡ འདུལ་བ།/ན། - KL00001-002(eTB),'DUL BA GZHI 2,འདུལ་བ་གཞི་།,"Foundation of Vowed Morality, Part 2 (Vinaya Vastu 2)",༡ འདུལ་བ།/ཁ། - KL00003-001(eTB),'DUL BA RNAM PAR 'BYED PA 1,འདུལ་བ་རྣམ་པར་འབྱེད་པ་།,"The Divisions of Vowed Morality, Part 1 (Vinaya Vibhangga 1)",༡ འདུལ་བ།/ཅ། - MDO,འཕགས་པ་བསྐལ་པ་བཟང་པོ་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།,"An Exalted Sutra of the Greater Way entitled The Book of the Eon of Good Fortune"" (Arya Bhadra Kalpika Nama Mahayana Sutra)""",༡༠ མདོ་མང་།/ཀ། - KL00133(eTB),'PHAGS PA DA LTAR GYI SANGS RGYAS MNGON SUM DU BZHUGS PA'I TING NGE 'DZIN CES BYA BA THEG PA CHEN PO'I MDO,འཕགས་པ་ད་ལྟར་གྱི་སངས་རྒྱས་མངོན་སུམ་དུ་བཞུགས་པའི་ཏིང་ངེ་འཛིན་ཅེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།,An Exalted Sutra of the Greater Way entitled The Meditation of the Buddha Who is Directly Present Now(Arya Pratyutpanne Buddha Sammukha Avasthita Samadhi Nama Mahayana Sutra),༡༠ མདོ་མང་།/ཐ། - KL00134(eTB),'PHAGS PA BSOD NAMS THAMS CAD BSDUS PA'I TING NGE 'DZIN CES BYA BA THEG PA CHEN PO MDO,འཕགས་པ་བསོད་ནམས་ཐམས་ཅད་བསྡུས་པའི་ཏིང་ངེ་འཛིན་ཅེས་བྱ་བ་ཐེག་པ་ཆེན་པོ་མདོ།,"An Exalted Sutra of the Greater Way entitled A Meditation which Incorporates Every Virtue(Arya Sarva Punye Samuchaya Samadhi Mahayana Sutra)""",༡༠ མདོ་མང་།/ཐ། KL00135(eTB),RDO RJE'I TING NGE 'DZIN GYI CHOS KYI YI GE,རྡོ་རྗེའི་ཏིང་ངེ་འཛིན་གྱི་ཆོས་ཀྱི་ཡི་གེ,A Word of Teaching on the Diamond Meditation (no Sanskrit),༡༠ མདོ་མང་།/ཐ། - KL00136(eTB),'PHAGS PA KHYE'U BZHI'I TING NGE 'DZIN CES BYA BA THEG PA CHEN PO'I MDO,འཕགས་པ་ཁྱེའུ་བཞིའི་ཏིང་ངེ་འཛིན་ཅེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།,"An Exalted Sutra of the Greater Way entitled The Meditation of the Four Youths"" (Arya Chatur Daraka Samadhi Mahayana Sutra)""",༡༠ མདོ་མང་།/ཐ། - KL00137(eTB),'PHAGS PA TING NGE 'DZIN MCHOG DAM PA,འཕགས་པ་ཏིང་ངེ་འཛིན་མཆོག་དམ་པ།,"The Exalted Most Supreme of Meditations"" (Arya Samadhyagrottama)""",༡༠ མདོ་མང་།/ཐ། - KL00138(eTB),'PHAGS PA 'DUS PA CHEN PO RIN PO CHE TOG GI GZUNGS ZHES BYA BA THEG PA CHEN PO'I MDO,འཕགས་པ་འདུས་པ་ཆེན་པོ་རིན་པོ་ཆེ་ཏོག་གི་གཟུངས་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།,"An Exalted Sutra of the Greater Way entitled The Great Gathering, the Secret Formula of the Tip of Jewel"" (Arya Mahasannipata Ratna Ketu Dharani NamaMahayana Sutra)""",༡༠ མདོ་མང་།/ཐ། - KL00139(eTB),'PHAGS PA RDO RJE'I SNYING PO'I GZUNGS ZHES BYA BA THEG PA CHEN PO'I MDO,འཕགས་པ་རྡོ་རྗེའི་སྙིང་པོའི་གཟུངས་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།," An Exalted Sutra of the Greater Way entitled The Secret Formula of the Essence of Diamond"" (Arya Vajra Manda Nama Dharani Mahayana Sutra)""",༡༠ མདོ་མང་།/ཐ། - KL00140(eTB),'PHAGS PA SGO MTHA' YAS PA SGRUB PA ZHES BYA BA'I GZUNGS,འཕགས་པ་སྒོ་མཐའ་ཡས་པ་སྒྲུབ་པ་ཞེས་བྱ་བའི་གཟུངས།,"An Exalted Secret Formula entitled, The Accomplishment of Infinite Goals"" (Arya Ananta Mukha Sadhaka Nama Dharani)""",༡༠ མདོ་མང་།/ཐ། - ... Specifically, in the CSV, I am looking for the various [Mahayana Sutras](https://en.wikipedia.org/wiki/Mahayana_sutras) . 1. Aṣṭasāhasrikā Prajñāpāramitā Sūtra 1. Infinite Life Sutra 1. Lotus Sutra 1. Pure Land sutras 1. Akṣobhyatathāgatasyavyūha Sūtra 1. Ugraparipṛcchā Sūtra 1. Mañjuśrīparipṛcchā Sūtra 1. Drumakinnararājaparipṛcchā Sūtra 1. Śūraṅgama Samādhi Sūtra 1. Bhadrapāla Sūtra 1. Ajātaśatrukaukṛtyavinodana Sūtra 1. Kāśyapaparivarta Sūtra 1. Lokānuvartana Sūtra Or any other standard/key sutras which would be interesting. The main thing is, I guess, what are the top 10 or 20 sutras in that CSV, and what are their "common" names so I can find out more info on them on Wikipedia?

I read about the 18 characteristics of a Buddha, and the last three say he has knowledge of the past, present and future. Do mahayanists believe this means he has complete knowledge of everything in the past, present and future, or does it rather mean he has some specific knowledge of the past, present and future? As in, he knows some things that happened or that he did yesterday or some time in the past, some things that happen or which he does right now, and some things that will happen in the future.

Why in Buddhism plants are not recognized as sentient beings? Can it be immoral to kill a plant? Can a plant be reincarnated as an animal? Is a plant alive? **Edit:** I read somewhere a theory according to which Buddhism did not consider plants as sentient beings, part of saṃsāra, because although they are alive they do not have the 5 khandhas and especially they do not have consciousness (*viññāṇa*) although they have perception (*saññā*). A sunflower perceives the sun and reacts by turning towards it but it is not conscious of its perception, it has no metacognition. I found this idea interesting but I don't know how true it is since Buddhism seems to define consciousness more as what allows discrimination than as what allows metacognition.

I have seen a lot of great buddhists who change their paths due to some kind of conditions. Recently, I also face a that kind of situation. When, I faced a dissapointment, I forgot all teachings that I have learnd. It got some time to understand the situation. It just a small one and I had knowledge to understand the situation. There may be some situations that out of my understandings. What can I do to have my destination enlightenment , confirmed ? Related question: What makes a monk to be a house holder ?

In the Milindapanha, Nagasena points out to king Milinda that doing evil knowingly accrues lesser demerit than doing evil unknowingly. Does the Buddha make the same statement anywhere in the Suttas? >The king asked: "Venerable Nagasena, for whom is the greater demerit, one who knowingly does evil, or one who does evil unknowingly?" > >The elder replied: "Indeed, your majesty, for him who does evil not knowing is the greater demerit." > >"In that case, venerable Nagasena, would we doubly punish one who is our prince or king's chief minister who not knowing does evil?" > >"What do you think, your majesty, who would get burned more, one who knowing picks up a hot iron ball, ablaze and glowing, or one who not knowing picks it up?" > >"Indeed, venerable sir, he who not knowing picks it up would get burned more." > >"Indeed, your majesty, in the same way the greater demerit is for him who does evil not knowing." > >"You are clever, venerable Nagasena." Milindapanha - Access to Insight My interpretation of this is not about unintended action vs intended action as one of the answers suggests. Instead I see it as comparing intended action with the view that the action is unwholesome vs intended action with the view that the action is wholesome. It's not about intending harm vs not intending harm, instead it's about intending harm knowing that causing harm is bad vs intending harm not knowing that causing harm is bad.

q: > Can a woman touch a Buddha? And if so, what would happen, how would > the Buddha react?

> “Mendicants, be your own island, your own refuge, with no other > refuge. Let the teaching be your island and your refuge, with no other > refuge. And how does a mendicant do this? They meditate observing an > aspect of the body—keen, aware, and mindful, rid of desire and > aversion for the world. They meditate observing an aspect of feelings > … mind … principles—keen, aware, and mindful, rid of desire and > aversion for the world. That’s how a mendicant is their own island, > their own refuge, with no other refuge. That’s how they let the > teaching be their island and their refuge, with no other refuge. DN 26 How is this squared with the Buddhist taking refuge in the three jewels - or at the very least, since the teachings are mentioned, with taking refuge in the Buddha and the Sangha?

"In the same way, monks, few are the beings who, on passing away from the human realm, are reborn among devas. Far more are the beings who, on passing away from the human realm, are reborn in hell... in the animal womb... in the domain of the hungry ghosts." (Pansu Sutta, SN 56.102) According to this quote most humans go to the lower realms. This doesn’t make sense to me because majority of humans though imperfect are ethical and moral. How true is this? How strict should we live our lives so that we can be reborn to a higher dimension?

Where can I find a reliable list of mantras with their respective translations?

What are the characteristics of a person with zero sati and a person with higher level of sati ? How does this level of sati affects day to day life ? What does it really mean to have sati ?

From [this answer](https://buddhism.stackexchange.com/a/36765/254) ... > I would suggest dropping this line of inquiry or at least treading very carefully as you seem quite confused about what is being taught by the differing traditions and their soteriological aims. ... which I read as saying that differing traditions have differing soterioloical aims. All I've seen of that before was: - The list in item 2 of [this answer](https://buddhism.stackexchange.com/a/7275/254) (which seemed to me a good answer, though what do I know?). - Also Wikipedia's [Soteriology (Buddhism)](https://en.wikipedia.org/wiki/Soteriology#Buddhism) which is fair enough but not detailed. - And occasionally a post about a specific tradition (for example [Shin](https://buddhism.stackexchange.com/a/192/254)) . What are the aims (plural)? And can you summarise what the the doctrine or practice or discipline is, towards achieving those aims? If it helps you answer, please assume I'm more familiar with the Pali suttas than other traditions -- so I might be principally asking about other traditions, perhaps you needn't quote the suttas.

Was he trying to convince or persuade people? Did he go towards them or did he let them come to spread the Dhamma? How did he react when he was not understood or listened? I have noticed that I often tend to get carried away in debates where I try to convince my interlocutor of the truth of Buddhism and I get angry when he doesn't listen to me or disagree with me and then I blame myself for having debated in the first place. Then I often find myself with the feeling that I should have kept quiet, and I remember this quote: > He detested objective truths, the burden of argument, sustained > reasoning. He disliked demonstrating, he wanted to convince no one. > *Others* are a dialectician’s invention. > > - Cioran, The Trouble with Being Born Should we keep quiet in a "save yourself before saving others" logic?

What are habits, and why do they stick? Lord Buddha said that we even bring habits into next lives. Why does that happen? How come it is powerful enough to continue from life to life? There are some variations of habits. Some needs mental effort (like studying, or meditating etc.), some needs physical effort (exercising etc.), and some doesn't need any effort, meaning that every day actions (eating, playing etc.). (By effort i mean the energy needed to do something, and habits requires less actual effort to do something). I have the general idea about how habits works. We may be able to find shortcuts, and get new ideas when we do things repeatedly. But, it is hard to understand the way our habits vary. Can anyone give me a clear / deep explanation about habits? Or are habits conditioned by impermanence, cause and effect or karma that I should accept as the nature of existence/the world? If it is, please post the name of respective sutta where Lord Buddha talked about habits, so I will be able to believe it without doubts. Kind regards.

My girlfriend does oral sex and she likes to swallow my sperm during sex. Will these activities violate any precep? Will swallowing of semen violate the no killing precet and are sperm cells considered sentient beings? I would prefer simple answers since I have a little understanding of Buddhism as this point.

I understand that i act **harmfully** by my words also when i struggle at **hard** **situation**. (male 37 years old)  For example today forced my mother ( elderly) to do some work which i thought it could be good for her but dont consider her disability and health problem because of her Brain stroke like some partly depression and maybe her scares about her life. I think if have some view point of the reasons of happening  this situation could be useful to suggest proper meditation for this situation. So i think is because of becoming sensitive and like to be kind, so try to give her an advice which in during the conversation my reactions change to showing that i am leader or supportive but not in controled of others!.  so at this situation finally i sence her hurted by my words and reactions. ( my brother some times before said to me your **speaking tone** is some not interesting and maybe could be changed by some meditation?!!) Also sence to have cached by my psychological system and some other limitations , and can not find other situation and have **more freedom** for choosing some others actions and sensing more **kindly**. So what kind of **meditation** do you suggest for this situation to try?   Thanks for your attention.  

How to let go your own children. They are giving hard time for me. I can't go even . Because they are young.but have problems.

Which Sutta? Karma of unknowingly doing evil is worse than knowingly doing evil. Which Sutta(s) talk about this, hopefully in more detail than I can remember? The subject is karmic consequence, and the law is surprisingly not intuitive. In comparing two types of actions: 1) Not knowing that an action is evil, one commits an evil action. 2) Knowing that an action is evil, one commits an evil action. What is not intuitive about that law, is you would think if one had wholesome and skillful intentions, before committing an action which is actually evil, that one is less culpable for the negative karmic consequence, in comparison to someone who knowingly commits and evil action even knowing fully well that the action is evil. Which sutta(s) talk about this? I don't remember if I'm stating the general form of the law quite correctly, what concrete examples were given in the sutta(s). I see there is this thread with mostly the same question: https://buddhism.stackexchange.com/questions/11054/doing-evil-knowingly-and-unknowingly It seems KN Miln might be the only scripture, and no one was able to identify a sutta. The key words from that passage "knowingly" (jānāti) and "evil action" (pāpaka kamma). So can anyone confirm there is no sutta about that?

To develop sati, we should meditate. So, what should I avoid to maintain sati?

I have been practicing mindfulness and watching thoughts. I usually feel rapture, calm and desireless all the day but not in afternoon after lunch. In afternoon, I even forget all stability including mindfulness & various desires creeps in the mind. Situations become extraordinarily better after 4-4:30PM. Is there any particular reason of afternoon (2-4) instability? What can I do to let that not happen?