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.

I have been starting meditation more recently for about twenty minutes at a time. I am able to slightly focus on the breath and have noticed I focus better when the breathes are long. I have also noticed after these sessions I may have air in my stomach possibly that leads to gas buildup and stomach discomfort. Is this something others have had before? If so how can I prevent this?

The sanghata sutra says that upon death a person that abandons the Holy Dharma will have his dreams broken and go to hell for 8 aeons. > The Blessed One said: “Sarva-shúra, limitless are the migrations of sentient beings who disparage the holy Dharma. Limitless too are their future lives. Sarva-shúra, sentient beings who abandon the holy Dharma will experience feelings for an eon in the sentient beings’ great hell of Lamentation; for an eon in the Crushing Hell, an eon in the Hot Hell, an eon in the Extremely Hot Hell, an eon in the great hell of Black Lines, an eon in the great hell of Avíci, an eon in the great hell called Hair Rising, an eon in the great hell of Calling Out ‘Alas!’ and, Sarva-shúra, they will have to experience the sufferings of these eight great hells for eight eons.” So if someone converts to another religion he will go to hell?

I am doing Vipasana from one year and I feel it is beneficial for me but in spite of these a lot of fear surrounded me,fear of feature,fear of past a lot of fear surrounded me,fear of seniors.How can I handle these fears with Vipasana meditation.Please guide me.

I sometimes use my Mala Bead during meditation, I find it quite "concentrating" to turn one bead for each breath. As I read online, when I reach the center bead, I reverse the rotation and start rotating the beads in the opposite direction. Is this a considered "normal" behaviour? Or I just came up with it, mixing (and maybe misunderstanding) what I've been reading/studying? Thanks!

Recently there was fire in Australia and before that there was fire in USA. In India fire incidents keep happening. My question is given the fact fire is a natural element, what causes such fire disasters?

Suppose I have reached a state of no suffering. Then what is the proof that suffering won't arise again ? How can I be sure that state of Nirvana doesn't change or decay ?

There are philosophical arguments for e.g. 'emptiness', as evidenced by it having sections in philosophy encyclopedias. Whether or not you agree with them, probably depends on your language and pre-philosophical intuitions -- which is arguably the same for any philosophy. What about karma ? > And what he taught is not the version of karma popular in certain circles today, according to which, for instance, an act done out of hatred makes the agent somewhat more disposed to perform similar actions out of similar motives in the future, which in turn makes negative experiences more likely for the agent. What the Buddha teaches is instead the far stricter view that ***each action has its own specific consequence for the agent, the hedonic nature of which is determined in accordance with causal laws and in such a way as to require rebirth as long as action continues***. So if there is a conflict between the doctrine of non-self and the teaching of karma and rebirth, it is not to be resolved by weakening the Buddha’s commitment to the latter. Or again: > He who acts is the agent (kartr); that which is performed (kriyate) is > karma; and ***the agent of karma is the one who experiences the result of > that performed karma***. Without karma, an agent is not established. *The Inner Kālacakratantra*, unknown page. > The law of karma is a fundamental principle of the Buddhist worldview. > In brief, karma refers to the idea that intentional actions have > consequences for the agent, in this life and in future lives; in fact, > it is karma that leads to rebirth. Buddhists understand the law of > karma as another manifestation of dependent arising > (paṭicca-samuppāda), the law of cause and effect, whereby everything > that exists arises due to specific conditions. In this sense, the law > of karma is a sort of natural law, so that actions are naturally > followed by consequences, not as the result of divine judgement. But > they will follow: the Buddha emphasised that actions lead inevitably > to appropriate consequences... The inevitability of karmic > consequences is a large part of the way that traditional Buddhism has > presented its ethical teachings. Evil actions, like killing, stealing, > ***lying and so on, are bad karmas and will lead to rebirth in an > unpleasant human situation or in hell.*** Just trying to explain what the mainstream and traditional interpretation of karma is. I think the conventional argument is from authority and the authority of memories of past lives. These I don't find convincing. Can it be inferred from any other Buddhist doctrine, such as emptiness? ---------- I was looking at the wild fox koan here, and this part struck me: > Those who say "one does not fall into cause and effect" deny > causation, thereby falling into the lower realms. Those who say "one > cannot ignore cause and effect" clearly identify with cause and > effect. When people hear about identifying with cause and effect, they > are freed from the lower realms. Do not doubt this. I think it seems to be saying that -- according to (the philosophy of) emptiness -- there is no escaping cause and effect because any cause is its effect. But if we think about it, we don't --- or tend not to -- experience *cause as effect*. If we are going to, that's that, then the effect is somehow put off to another time: **karma**.