All the answers to the question about the [living enlightened people](https://buddhism.stackexchange.com/questions/3058/are-there-any-living-enlightened-people/3352) suggest that talking about one's enlightenment is taboo, so if somebody claims to be enlightened, he probably is not. Why doesn't this reasoning apply to the Buddha? After all, he claimed himself to be englightened (for example, in [Dhammacakkappavattana Sutta](http://www.accesstoinsight.org/tipitaka/sn/sn56/sn56.011.harv.html)) .

Does these 2 types of Buddhism claim that conciousness is located inside our brain or somewhere else, beacuse I have started studying a Thervada monk that claims that conciousness is not inside the brain which makes me confused and seems not logical for me to accept. What did the Buddha teach?

What is the relationship between Bon and Tibetan Buddhism? My understanding is that Bon is a religion that pre-dates Tibetan Buddhism but is it still an active influence within Tibetan Buddhism? Is still a religion in its own right or is it always found in connection with Buddhism? If it does still influence Tibetan Buddhism how does that influence manifest itself?

So I understood Vinana to be activated only when there is an object present to be aware of, and I think that is why in dependent origination it is said Vijnana conditions nama rupa and nama rupa conditions vijnana. In other words without an object that we can be aware of with name and form (nama rupa) there cannot be consciousness. Based on this, it is clear that consciousness is an activity (of cognizing an object), not an entity that can "cognize" itself. Therefore I am confused in the Jhana about infinite consciousness, because it says consciousness is conscious of consciousness. How is that possible when consciousness only can be aware of an object, and not itself (because it is an activity, and not an entity as Vedanta says)? Also, please correct me if the meaning of nama rupa that I gave (name and form) is not correct in Buddhism. This is the Vedanta view that I have read about. Can someone describe the difference between the Vedanta view of nama rupa and the Buddhist view of nama rupa?

Is the subconscious what becomes conscious when insight occurs? When the hinderances fall is the subconscious seen? What is the subconscious in relationship to the scriptures & the Abhidhamma? Related to this question: https://buddhism.stackexchange.com/q/35689/151

Does the Piti Sutta imply that it is better for lay people to start with cultivation of jhana through samatha meditation, instead of starting with vipassana meditation? Also, the use of the term "piti" (rapture) seems to encourage lay people to enter and master the first jhana. From the Piti Sutta (AN 5.176) : > Then Anathapindika the householder, surrounded by about 500 lay > followers, went to the Blessed One and, on arrival, having bowed down > to him, sat to one side. As he was sitting there the Blessed One said > to him, “Householder, you have provided the community of monks with > robes, alms food, lodgings, & medicinal requisites for the sick, but > you shouldn’t rest content with the thought, ‘We have provided the > community of monks with robes, alms food, lodgings, & medicinal > requisites for the sick.’ So you should train yourself, ‘Let’s > periodically enter & remain in seclusion & rapture.’ That’s how you > should train yourself.”

Can someone who fights, even maybe kills or dies, for a cause he considers right, attain enlightenment? I wonder that after reading that some Buddhists did not share the Zen samurai's vision at all.

I noticed a coincidence between something I read in a book by Thich Nhat Hanh, and an article on research about a psychological phenomenon known to facilitate inner and outer peace. My question is: **What Buddhist concepts are similar or have something in common with the "integration" and "differentiation" phenomenon mentioned below?** My guess is emptiness and impermanence, I could be wrong about those and doubtless there are others. Here's the coincidence. Years ago I was reading Zen Keys by Thich Nhat Hanh. I found it had my mind going in many interesting directions. I saw some parts of the book, like those describing impermanence, encouraging the Differentiation of things. A book isn't a book. It's made of wood and glue, was put together by a machine somewhere and hauled to the book store by a guy in a truck. The book is made up of many non-book elements. Everything changes, so the book itself isn't even that book over the smallest amount of time depending one which features you choose to measure. But there was also a call for Integration. Even as we distinguish between the book and the truck and the guy hauling the books in the truck to the bookstore, they are all part of the process leading to the experience of reading the book. The book might have one meaning to one reader, and a different meaning to a different reader. So many things depend on the context bringing them together. The same elements at a different time and place produce a different experience. The individual elements create the here and now into a unified whole, any part of which alters the thing when changed. With my math background I was inclined to think of these things as Integration and Differentiation, just as helpful mnemonics, they are pretty different from the math concepts. A few months back I was reading about Integrative Complexity . "The measure of integrative complexity has two components: differentiation and integration. Differentiation refers to the perception[or weighing] of different dimensions[or qualities] when considering an issue. Integration refers to the recognition of cognitive connections among differentiated dimensions or perspectives.[1] " It has some things in common with what Thich Nhat Hanh was talking about, in terms of understanding of all things as composed of not-that-thing elements. One can find similarities in different things, and differences in similar things. The interplay of those techniques are proving conducive to both inner and outer peace according to the researchers.

Q: I follow Yuttadhammo's tradition and I wanted to know how to prevent the pleasure I get in taking showers. Everytime I take them, I have a clinging to the warmth of the water and the feeling of it. > How do I prevent this or come to disattach from the experiences I > have in showering and getting pleasure from it?

I have read about https://buddhism.stackexchange.com/questions/17267/dukkha-what-is-the-difference-between-suffering-unsatisfactoriness but i want to know how to aware **Dukkha** what are the good practicess to aware Dukkha

I'm having immense troubles with maintaining mindfulness during the day. Is it really as simple as noting whatever is prominent? Do I just need to stick with it? Generally, I'm confused as to what exactly to note / not note. For example.... When I'm walking around at my job, I see people whom I have a desire for to like me. Others, I don't care so much, and sometimes there is some disdain for these people. In these times I feel like if I focus on and note the walking or movements of the body or tension in the body, I'm neglecting my attachment / aversion to the person I'm seeing, the unwholesome thoughts and feelings that have arisen, etc.- and vise versa! When I note the thoughts/feelings/tension etc, I feel like *maybe* I'm just making a stink out of stuff and causing more stress than is beneficial, but maybe I'm wrong. These times sometimes seem like an endless stream of physical tension / mental anguish / restlessness, and it causes a lot of dysfunction and anxiety in me, and sometimes I just give up and ditch mindfulness until my next formal session, or at least until I get away from these people. I'll admit that I've *seemed* to have had success with noting in these moments one time, the other day. Anxiety left me alone for a bit and I was able to joke around with some of these people who I tend to so desperately want to like me. I felt free of that desperate want for them to like me for a bit. That's certainly a step up from feeling paralyzed by anxiety, even if it is mostly just worldly pleasure. But I still have so much doubt and hopelessness built up that I really would love to hear some other's experiences in these situations, hopefully someone who also practices Mahasi Sayadaw's noting method. Again I'd like to ask, because maybe I just need a kick in the pants, do I just need to stick with it? I've watched a video on how Yuttadhammo dealt with anxiety and he basically said "stick with it even though your body might be freaking out and it might even be obvious to those around you, and maybe you'll be having a terrible time. Eventually you'll get a handle on it". I'm very much paraphrasing. :) Thanks in advance.

I've done a kind of meditation recently (or thought exercise), inspired by Buddhist teachings, and was wondering if the meditation has a specific name in Buddhism? The meditation goes as follows: - Start with a couple minutes of breathing meditation. - Then try and notice any attachments or aversions that I feel in the moment. - For an aversion: - Allow the aversion to be there. - Allow the thing/situation/feeling that I'm avoiding to also be there, even if just for the duration of the meditation. - Try and build a sense of kindness towards the thing/situation/feeling that I'm avoiding. - For an attachment: - Allow the attachment to be there. - Allow the thing/situation/feeling that I'm attached to to be there. - Allow the opposite of the thing/situation/feeling that I'm attached to to also be there. - Repeat above until there is nothing left that I feel attachment or aversion towards. And that's it. I've found that this gives an incredible sense of ease and calmness and presence. Does this have any grounding in Buddhist teachings?

Visuddhimagga (English translation by Bhikkhu Nanamoli) XXII.46 quotes from the Path of Discrimination (Patisambidhamagga) as follows:- > **"Coupling of the *Powers'***. At the time of developing the eight mundane attainments the serenity power is in excess, while at the time of developing the contemplation of impermanence, etc., the insight power is in excess. But at the Noble Path moment they occur coupled together in the sense that neither one exceeds the other" The quote concludes by stating > "He develops serenity and insight coupled together in the sense of emergence (Patisambidhamagga ii,98)". My understanding of the above is that the **yogi needs to develop** the method to ensure that coupling occurs at the Noble Path Moment. My question is anyone able to throw some light on this coupling from the scriptures or from some other source or from personal experience? Discovered later that a possible answer to this question may be found in "Foundations of Tibetan Mysticism" pdf by Lama Govinda' p. 175. where reference is made to three zones viz. Earth (materiality), Universe and Human. The Human Zone is the plane of ''individual realization in which the forces of the earth and the universe become conscious in the human soul as an ever present and deeply felt reality'. If Earth and Universe could be related to Samatha and Vipassana we may be homing in on a solution to a problem that has bedeviled many a good yogi-that of coupling (yuganaddha) both these entities to realize Nibbana. Would appreciate a feedback, especially from those who are familiar with Vajrayana and ''Buddhist Kundalini'' energies.

An unknown contributer wrote >Imo a yogi (homeless) without formal association is more likely to be assumed to be an outcast holding wrong views, unable to get along with 'the contemporary masters'. Therefore it will be difficult lest one makes a living recycling stuff or otherwise gets the money. How about a layperson. How will he/she be assumed if unknown, without face, name, without formal refuge and renewing? Whould't he/she not merely need to live just from recycling stay, or from improper ways to gain the Dhamma? Maybe worthy to give reflective answer. *[note that this isn't giving for trade, exchange or stocks but toward release from a wheel]*

Since we know (in some traditions) monks and nuns can't work, what is meant by right livelihood for them?

I've noticed what limits my activities in the day is a kind of mental saturation. I believe it's a kind of attention fatigue because when I walk in nature, I am more likely after to engage in projects. **Does meditation produce the same kind of relief from attention fatigue? What kind of relaxation does meditation on the breath provide?**

q: > 1) How do you cultivate good? > >2) what is good?

Hair fall suffering.. Breakup suffering. Self criticism suffering. Separation suffering . Not to get what is want . .................................................................................................... Option: 1.run from suffering.(escape from suffering)( drink alcohol) 2.face suffering.. 3.Effort to overcome suffering. 4.Accept what is suffering.. Your opinion

i want clarification about what is "patichcha samuppada" its in "Anekajati sansaram sandhavissam anibbisam Gahakarakam gavesanto dukka jati punappunam" “This tour, this cycle of existence, has run through numerous births without encountering, looking for the builder, the creator of the world and self. For, repeated birth is painful.” Link

I have come across the following verse from Sutta Nipāta (verse 305 - P.104 ) mentioned by Buddha. > Then they composed some Vedic hymns and went chanting to ***Okkāka king***: > “Great your wealth and great your grain, make sacrifice to us with > grain and wealth”. Who was the King Okkāka mentioned in the verse above?