In Theravada tradition, after one becomes a monk. Does he still call his parents and relatives the same as before he ordains. Or does he call them like everybody else? Does he call his parents "mom" and "dad", his siblings "brother" and "sister",...?

I have seen many ways to address a bhikkhu, and I'm wondering about the proper way to address a bhikkhu, in writing?

Is greed over meat is more unwholesome compare to greed over non-meat dishes? Meat is non-living thing, greed is greed, they're the same. Many studies have shown that meat consumption involve in far greater number of killing compare to non-meat diet. More meat means more supply therefore more killing. So is it true greed over meat is more unwholesome?

A common belief is that, if one conducts himself "as best he can" (in the best ways he understands and knows), then would be a protection from -- or an excuse for -- wrong-doing. For example, "I answer with best effort and understanding..." Under the context of truth, the Dhamma, is this just a naive thought of foolish people? Or can such be rightly justified as something an Awakened would approve? *[Not at all given for trade or keep people caught in corruption]*

I have often heard that in many places in the *sutta*s where the Buddha says *Bhikkave*, (monks!), he really means to include the four *parisā* (assemblies), which includes lay male and lay female devotees. Therefore, it is said, that teaching applies to all. Where did this idea get legitimacy? Is there any mention in the canon itself? I can readily see why one would **wish** it were so (why would one ignore all the wisdom because it's not spoken directly to oneself) but that doesn't mean it **is** so. I'm also interested if this explanation is offered in Mahāyāna where the meaning of saṅgha itself is broader, as I understand. Also within Insight/Theravāda circles, is there a difference between the West and traditionally Buddhist countries like Myanmar, Sri Lanka, Thailand in the reading of this word. Any historical insight into whether the West was influenced by the early arrival of Mahāyāna to its shores, for example. **Edit:** I am aware that it makes sense to view the teachings as applying to everybody. Please note that the question is more specific - **is there canonical support (in any canon) for this interpretation? Or some other historical information other than using our own logic.**

I am only a Lay practitioner of Buddhism. However, I recently read a view point of someone who had been at a Buddhist school for 8 years. And it was slightly worrying. He said a young person at th is school had had trouble learning and taking on information. She had asked some of the buddhist monks why she struggled. Now, as an educator his thought process was "The teaching type for you is wrong. Let's review how you learn, and try a different approach". However, the monks advised her she must of been an evil person who burned or destroyed books in a past life; in this life therefore, she was through karma destined to struggle so she could learn and develop for her past mistakes. Obviously, this was very stressful for the young person. I understand that the monks are far more informed in buddhism than I. And that obviously there may be more to the story. I also appreciate that they where seeking to offer a spiritual answer to her questions. But surely as a Buddhist one can look beyond a previous life? As none of us are certain beyond a shadow of a doubt what we done in a previous life. Instead of speculation, could we not instead say "what is done is done. Instead, this is how we combat this new situation"? In the given example, it would of saved the young person pain - she felt her - for lack of a better word 'soul' - was scarred and mared then and it would affect her ability to develop irretrievably. Surely better to have said "You may be struggling from some past transgression. But that's not you now. Instead, let's look at how we can help you now and bring you on"? Any input advice or guidance would be very greatly appreciated. Thank you.

I've read a question here on music, which caused me to ponder the relationship of *effortful, productive* behaviours and of *consummatory* behaviours. I wonder: **Are productive, beneficial behaviours such as spiritual practice, intellectual pursuits, or artistic endeavours benefitted by entertainment as music, films or games?** Or do such forms of entertainment detract from other more meaningful goals? I'm wondering because I surmise maybe entertainment produces positive emotions, which are positive in themselves. However, I am uncertain of my conclusion; **what is the Buddhist view on these topics?** **Are positive emotions only virtuous if accompanied by an underlying motivation towards a meaningful aim?** Thank you

Please recommend good place for Vipassana meditation for in 2017. Including - Availability of visa - it does not matter short 7-14 days or long (in months) Vipassana meditation course - If it is remote place better - It is not book fly and go vacation so manual work or queuing is ok - If it is a place that we need to ordain to be a monk before starting Vipassana meditation, I prefer.

I heard "Nothing like anything" from many people. I think a lot over it and finally i got it like "Tyag se he mukti milte h" and i feel it with my self yes tyag se he mulki milte h but i could not get it remain with my self. Will you please give me a direction so that I could pertain it as remain and what is the the proper meaning of "nothing like anything" according to Buddism because I do not have much knowledge about Buddha teachings. Thanks in advance.

How does karma apply itself to an incarnation with a predisposition to aniexty who acts and reacts differently on no anti depressants , to the same incarnation who is not on mind control drugs.

I'm not an "official" Buddhist but I have accepted the idea that "calming my mind" is good -- by not getting emotional about little setbacks (to the degree I can). To some degree, I have accomplished this. As a result, I can keep my head while others are losing theirs. So far, so good. But God help me if I get convicted of a serious crime. Whether I'm remorseful or not (or whether I did it or not), the judge is likely to give me *extra* punishment if I don't show remorse. And I once met a friend of a friend with whom I similarly held my reactions in check. She later described me as being "an emotionless monster" as if I walk around the streets at night eating children and small animals. What can I do to keep people from thinking something's wrong with me just because I don't get wildly emotional at every little thing? *This question is not off-topic. Please don't edit it. Answers that don't directly answer the question as asked will be ignored (no XY-ing, please).*

Over my life I've realized that my behavior has always been set to the point of wanting attention and validation. A lot of times it's subtle, like the way I move or speak. But other times I find myself shouting out inappropriate jokes and sometimes making a fool of myself, kind of a comedian thing. And sure people laugh, but a lot of the time, I feel as though I'm not being honest to myself when I act in this way. And sometimes think back that "damn, that kind of was stupid." On the other hand, when I try to control myself (like being mindful) I become completely quiet and introverted. Almost like I got 2 extremes- silent and outlandish. Did the Buddha ever speak of anything regarding this? Thoughts?

What would a perfect book about Buddhism look like? Between translations of ancient texts... most of which are deep but rather obscure... and modern books by Theravada, Zen, and Vajrayana teachers... and even the books that try to distill Buddhist principles for non-Buddhist audience... -- **what would you like to see in a perfect book**? - Would it focus on accurately explaining and defining Buddhist concepts and technical terminology, step by step, form basic to advanced? - Would it stay away from the technical jargon and speak about our everyday problems and how we can better overcome them? - Would it re-tell the Buddha's personal story in a way that would illuminate the Teaching? - Would it take one topic (e.g. Anatta) and explore it in depth from all sides? - Would it focus on practice more than on theory? On daily life practice? Or on meditation? - Which particulars topics would you like to see in the book's Table of Contents. What is missing in the Buddhist books you have read, and what would you like to see improved in your ideal book?

Assuming students are unenlightened, how can students have the chance to evaluate qualifications and accept a person as their teacher? For example, recently there have been more sexual misconduct issues with famous teachers, such as Sogyal Rinpoche. Obviously, the students here were unable to evaluate the teacher. What is the method for students to evaluate qualifications and accept a person as their teacher? How can a person that knows very little of the Buddha's teaching evaluate if a person is a Buddha?

As i read text from canon. It seem like in the budda day jhana was a lot easier and highly recommended for the fold path. But now it seem like this rare thing only a handful of people can attain. If it was so easy how can we find the path to enter it without all the complication?

I am currently in my late twenties and I began meditation in my early twenties. I often think that the path that I am on being correct as it is and it has provided it's justification through practice- I am unsure what I will think of me in my thirties or forties I am pretty certain I am making some mistakes that I am not aware now and will be with the passage of time. This question stems from the fact that I personally know how my meditation journey began as a yuppie and how I thought more an did less. Also following books and authors without knowing that it's not really my own wisdom but someone else's. Trying to be someone else unconsciously without thinking what I want from my life. Intellectual discussions and tryin to prove a point without having metta for the other person. Learning to accept family as they are without doubting or questioning their motives (still beats me). The list goes on. Well I am sure there are many more experienced and mature meditators who can probably provide a glimpse on their twenties. All this only for a healthy comparison as I don't have any friends my age who take meditation seriously. Metta

Here is the famous quote by Mahathma Ghani the great leader from India; > "It is better to be violent, if there is violence in our hearts, than to put on the cloak of non-violence to cover impotence. Violence is any day preferable to impotence. There is hope for a violent man to become non-violent. There is no such hope for the impotent." > > Mahatma Gandhi My simple question is; Is this acceptable? How can it be compatible with non-violence teaching of Buddhism?

The following video got me thinking: [Machiavelli’s Advice For Nice Guys](https://www.youtube.com/watch?v=GTQlnmWCPgA) Machiavelli believes that being kind and compassionate is good, but one often needs to learn to be harsh and ruthless in order to survive so that good may triumph. The best example would be the Axis Powers during World War 2 - if the Allies had been nice, they'd have been no match for the Axis Powers for their sheer ruthlessness. On a smaller scale in everyday life, it's the nicer, more helpful people who are constantly taken advantage of. So this raises a dilemma. Continue being gentle and compassionate with loving kindness, and get eaten. Or react harshly when necessary and risk darkening ourselves. Or, is there a proper middle path? Yet, Buddhism has survived 2500 years and even flourished at a time where war and cruelty were rampant. So there must be something there, and it bugs the heck out of me.

I am very close to someone in my family. I have supported her through rough times and offered my advice. However, she does not support me for the one thing I want in life. I am working hard to achieve my goal (career related), but she is completely against it. I have to live with her, and interact with her everyday and I feel her negative vibes around me. It really hurts my feelings. How can I deal with this issue and maintain peace in my mind? Thank you, I appreciate it.

I had previously asked a question about contempt. Since then, I noticed a few things, such as that it's not easy for me to 'cancel' out analytically my judgment of others. If I try to question my judgment and invalidate it, it often doesn't work, especially if I get angry. I *know* that my judgments are false, but they still arise. **Are there alternatives to analyzing/questioning the judgment?** The most effective solution so far has been compassion meditation. But that is not always possible in the moment. **What can be done *in the moment* where judgmental thoughts arise to remain open?** EDIT: I feel perhaps my question is similar to my previous one, but I'm asking for really *in the moment* remedies, and the diverse options Buddhism recommends.