There are 4 aspects of satipatthana meditation. Can anyone explain how to do the cittanupassana? Is it not merelly noting the hate, greed and delusion? Isn't it?.

What would be the Theravada approach to people who have a transgender experience? As far as I understand it, the mind does not have a gender. So should a Buddhist, out of compassion alone, indulge a transgender person in their request to be regarded as a gender opposite that which they are born; or is this not compassion at all, to indulge one in things which you understand to not be based in reality? Where is the line drawn where one crosses over from being compassionate to being dishonest to oneself and what you have experienced to be true? I know this may be a sensitive subject to some, and I'm not trying to marginalize anyone else's experience of reality; only trying to gain some perspective on how to relate to the world. Thank you

One of the lessons Buddhism teaches is that everything is impermanent. Our thoughts, our feelings, our emotions, our bodies, our life. Everything. We are surrounded by death. We are mortals. There is an end to this. However, Buddhism also has the concept of rebirth. Karma follows you not just in this life but in your next. It's also said that the Buddha gained the ability to recall his previous lives. This to me implies some sort of a soul (for lack of a better word), condition, or consciousness that is not impermanent. After you die you get reborn. There is an "you" that transcends the current (impermanent) existence. I guess, my question is, is there some sort of a soul, consciousness, or a condition, that is not impermanent? When one reaches enlightenment (nirvana) and stops the cycle of rebirths, what happens to them?

If I were to begin meditating, what practical list of advises would you give me?

Some gurus like osho says that the heart should dominate mind but reverse is happening in real world. Some like sadhguru from isha foundation says that heart is just a pumping device. It is driven by our mind. What point of view does buddhism have on heart and mind. I mean in terms of differences, dominance, reality, etc.

I know that space is often said to be unconditioned, and it seems right to say that it is empty of svabhava. - But, is it impermanent?

Whats the different between leaving, abounding, letting go, push away, say out of aversion, anger, and renouncing? Both seems to be combined with tanha (thirst), yet one is called ku-sala (bad-cutting away) and one a-ku-sala (not bad-cutting away). And/Or is renouncing combined with a-moha, not-not-knowing or moha, not-knowing/delusion root of aversive notion of desire for leaving, letting go? >`If, by forsaking a limited ease, he would see an abundance of ease, the enlightened man would forsake the limited ease for the sake of the abundant.` >— [Dhp 290](http://zugangzureinsicht.org/html/ptf/dhamma/nekkhamma/index_en.html) Sound gready, that what gives rise to "aversion", like strong desire for refined pleasure, yet even 'enlightened' situation. How is renouncing conductive toward and on the path, leaving and let go part of the path of liberation? ___ *A realated topic with given space for discussion and possible answer can be found [here](http://sangham.net/index.php/topic,9320.msg19053.html#msg19053).* *(note that this question is not given for trade, stacks, exchange or entertainment, but for ones work trough the wheel here and liberation)*

I would like to ask if someone has known an enlightened being who lost it. Is there any Buddhist texts about this? I believe it can happen with some brain problem maybe.

As per BBC documentary Jesus Christ was a Buddhist monk named Issa. According to documentary Jesus was not crucified and he was trained as Buddhist monk.Further to that Jesus tomb situated in Kashmir Pradesh. How is this valid? (E.g Buddhism is older than Christianity and more possibility of extract Buddhist teaching to Christianity.) If it so what are the similarity of teaching of Buddha and preaching of Jesus?

I quote from the “King of Samādhi” Sutra. First Buddha says “What is the samādhi called the revealed equality of the nature of all phenomena?” Then a bit further down the text he says “It is knowledge of the past. It is knowledge of the future. It is knowledge of the present.” Is every Buddha omniscient according to this sutra?

If one need to care about the well-being of another (physical health, mental health), one needs to constantly check their status to update information and act fastly. That makes one constantly worry. Therefore they cannot reach enlightenment. They can't even start meditation, even though one can temporary leave them a couple hours or even days to take care of yourself. Is that correct?

After exercise, when I concentrated on my heart I used to feel my hands becoming warm, but that was the only response I ever got from meditation and it did not last long. But I recently tried kapalbhati and felt a sort of very light current in head. I tried focusing on that and increased in many sessions of kapalbhati. Now current has spread around my both hands, chest and head, and it lingers for hours, I know kapalbhati is hatha yoga, but is this some sort of explaination for this current? and advice me any buddhist practice to proceed from here P.s. I also feel my face, hands and chest lightly vibrating. This finger and phone shaking even as I type right now.

Say foreign people would come in a ideal buddhist country where everyone is an aharant. They would take the monks into slavery by force to have them work in a field and they would also steal their resources. The buddhists are physically weak, they're outnumbered because they don't reproduce. How is buddhism a proper belief?

I live in a small town in India where there are no Zen or any other Buddhist temples. I don't have the money to travel to Japan or China. All I know about Zen is from google and youtube videos. I want to practice Zen not just know it intellectually. What routine should I follow? How should I bring the teachings into practice? What are the sutras to chant? How many times should I do Zazen? Please help me learn the practice.

Perhaps 'selfish' isn't the right word for it as the 'self' is not the goal. But if you define the 'self' as your inner core/soul is it still possible to meditate selfish? If so how to know this and how to prevent this? How to distinguish between 'good' and 'bad' ('achieved') enlightement?

I read the following extract from the book "The Workings of Kamma", produced by the Theravada monastery "Pa-Auk Tawya Sayadaw" > Rebirth in the human world is always because of wholesome kamma. None- theless, among the great majority, the uneducated ordinary people, conscious- ness is rooted predominantly in greed, hatred, and delusion. Only occasionally do wholesome consciousnesses arise. And among the uneducated ordinary people, delusion is very deep. That is why, when human beings pass away, they are al- most always reborn either in hell, the ghost world, or the animal world. I have several problem accepting these views. Of course, what i am about to say is very subjective and i certainly do not claim to be an enlightened being and know everything. The first is that i believe that there is a powerful continuity between rebirths. So my personnal and subjective understanding is that when we look at a person, we can easily guess what type of person he was in a previous birth. Most importantly, the level of virtue, intelligence, strong tendencies, evolve very little from life to life for most people as they don't engage in serious self-study or self -improvement and indulge in their pre-existing tendencies. So the current level of consciousness exhibited by ordinary people should reflect their previous level of consciousness in their previous existences. Which means that human birth doesn't require more positive kamma than what most people exhibit. Some of them might have produced better karmas in the past. Some of them might have produced worst karma in the past. But overall, we should grossly be able to determine the level of virtue necessary for human rebirth by observing humans. Otherwise, this makes no sense, at least to me. Also, animals are described as experiencing mostly greed, hatred, delusion. I think this is seriously off. Animals are instinct driven and regularly obey their instincts, but many of them are often peaceful and detached. Would you say a wild horse experiment greed, hatred, fear on a constant basis? Yes they sometimes do and act like animals are supposed to. But this is a minor part of their lives. Many animals are peaceful and worry-free, even though their lives are harsh and short. Turtles are another exemple of a peaceful animal which can live longer than humans. Would experienced buddhists agree with the passage quoted, and if yes, what arguments would they provide to change my analysis?

I read that everything is just my own mind from the Laṅkāvatāra Sūtra. If everything is my own mind, what about other peoples minds? Are they also my own mind? How can this be understood? For instance in Chapter 7 of the Laṅkāvatāra Sūtra there is this passage: > The Blessed One replied: There are four things by the fulfilling of > which an earnest disciple may gain self-realization of Noble Wisdom > and become and Bodhisattva-Mahasattva: **First, he must have a clear > understanding that all things are only manifestations of the mind > itself;** second, he must discard the notion of birth, abiding and > disappearance; third, he must clearly understand the ego-less-ness of > both things and persons; and fourth, he must have a true conception of > what constitutes self-realization of Noble Wisdom, provided with these > four understandings, earnest disciples may become Bodhisattvas and > attain Transcendental Intelligence. If all things are manifestations of my own mind, doesn't this mean Buddhism as expressed in this Sutra is the equivalent of solipsism? How do we understand the problem of other minds given this Sutra?

What happened to king Siddhartha after he left the palace after renouncing the duty of King?How many days queen Jasodhara remained in the palace with his son?A king is not so weak minded so that he he will give up kingdom.This is hard to believe he forsook every kind of luxury after seeing a Deadbody and a blind person or leper.what occured to him,many learned writers have written.After king siddhartha,there were other Buddhas which include Ananda and other Buddhas who took over preaching and practice.since king Siddhartha was king of a kingdom he did not live the life of a sage for a long period.This is obvious. Queen Jasodhara also left the palace with his son.My question is what king Siddhartha Gautam and other renowned Buddhas were in the sight of new king and his ministry.Buddhism existed even before king Siddhartha Gautam. And what happened to Queen Jasodhara and his son?I request answer what I can believe because the history is about 5000 years old.BUDDHADEB IS ALSO KNOWN AS SHAKYAMUNI.

If one weren't able to have a proper room in which to establish a shrine, could the bedroom be a suitable place to put a statue of the Buddha ? As expressed by Lama Yeshe, sexual misconduct would include sexual activity if it is "near holy objects, such as the guru or the Triple Gem." (reference [Taking the Mahayana Restoring and Purifying Ordination](https://www.lamayeshe.com/article/chapter/taking-mahayana-restoring-and-purifying-ordination)) , thus reassessing how I approach the situation. Considering this, would shrouding the shrine with a cloth or in a cabinet be sufficient to keep it there in such a place when not practicing ? Many blessings to you.

I sit for a daily meditation, it will be deep most days. I have been advised to add pranayama(alternate nostril) to my practice and when i add that to my routine. It disturbs my sleep and as well my deepness in meditation. Does anyone undergo this ? Any suggestions to overcome this.