When I try to feel the sensations of the breath at the nostrils/upper lip during anapana, it's so faint that after a certain point, I think I may be imagining the touch of the breath. I may even feel other sensations (pressure/vibrations) on my face but I would still have trouble feeling the touch of my breath at the rims of my nostrils or my upper lip. And my mind is still very much lost in thought so I know it's not because I've become very concentrated or anything. So how obvious should the touch of the breath be? Should it be as faint/subtle to the point of almost feeling imaginary? Should I stick to this and assume it will approve as does my concentration?

Could dry vipassana & pure one-pointed samadhi type meditations just be different approaches to the same enlightenment? If one attains the fourth jhana with one pointed concentration does one experience anatta? What about anicca & dukkha? How is sunyata related to anatta? Is it really necessary to focus on non-consepts at some point in order for one pointed (ekaggata) concentration to lead to enlightenment? Are there scriptures that can help us understand this?

According to Buddhism & Science there is no gender to the mind but to the body.The difference between the male and female ideology is a difference between practicing two different ways of life. **Birth of gender according to Buddhism** When one era of a universe comes to an end almost all the beings get their birth in Brahma realm (**Aabhassara** ).Once the universe is set to its default (Universe as we know it) beings are born in Human realm as illuminating gender less creatures.As they become fond of touch they begin to form recognizable genders. But the reaction from others who are not in favor of this new sensation is negative (quite like what gay people experienced over the years), But just like society accepting LGBT groups in our time they learn to accept this gender+sex situation. So as of this point sex is not even considered normal and gender is an anomaly. If we drop the biological point of view and take only the teachings of Lord Buddha a new pattern start to appear beneath our acceptance of reality. --- *so my question is....* If we take Sutta+Abhidhamma point of view and focus on a human being,what we see is the same kind of species with two different Bone,Muscle,Brain,etc structures. As to Buddhism Humans do not have an essential need of sex for births to happen (**spontaneous birth - Ambapali**) . So sex is an alternative for a human birth. Human body,culture,way of life are all based on what gender that person belongs to (This may not be the reality where you live but travel the world enough and you will see the sad truth). But once you use something like **Vipassana meditation** to see a human being you see that there is no such thing called gender in this bag of flesh and bones.After all Lord Buddha said that if someone can come above Temptation he/she is free. --- - So is it right to think that one illusion of the mind defined all that we are as beings? - Is gender really an illusion or is there more to this? > Please note that this question does not ask for personal opinions,Please add sources to your answers so we can expand our knowledge.I have seen the question (Is gender a result of Kamma?) and this is not a duplicate of it.this address a whole different point of view.Please leave a comment before voting negative

What are the Buddhist communities & forums on the internet and in the real world? What are their history? How does BuddhismSE fit in with the others?

I've cut out many addictive behaviours recently, and in line with what I read about addictive things, I've experienced the return of feelings of great sadness and discouragement. Seemingly without pattern, I feel utter sadness, despair, etc. But, as quickly as they are felt, they seem to go away very fast and leave a happy state. Is there any way to deal more effectively with such states of sadness and despair? I noticed I tend to project these emotions as *blame,* finding fault in everything. What does Buddhism recommend for such states?

can I become a monk if i have schizophrenia? I have to take a shot every two weeks and I do hear voices every once in a while

I have been asked to do jury duty. As I follow a Buddhist philosophy of Ahimsa, no-harm, I feel conflicted. If I vote guilty, and the defendant is not, I would feel guilty myself. If he/she is guilty, and I vote to acquit, likewise I would feel guilty. So I will be asked to be excused on religious grounds. Is this a valid reason for me to be excused? Thank you, Thomas Ramsay.

As a meditator, are there categories of hindrances which may occur during meditation practice? If yes, can you please elaborate it.

Further to [this question](https://buddhism.stackexchange.com/q/33618/254) Do Buddhists adhere to the Western concept of “Boundaries” to protect oneself? Or is the creation of boundaries an obstacle to enlightenment because of its avoidance of future suffering? Are we called to give of ourselves without bounds, even to those without gratitude for our service? How does this apply to emotional, financial, and service to others with our time?

When people ask me about my religion, it always gets me thinking as how I should announce to another person that I practice Buddhism, should tell that I am: 1. A Buddhist 2. Follower of the Buddha 3. Practicing Buddhism Or an alternative to these?

I'm fascinated by 'death': what would Dogen say? What about Rinzai zen? I don't have any questions about it, but I'm sure there's answers I haven't contemplated at all. Quotes would be necessary.

our Sangha is trying to find through a lot of ancient books about the story of Arya Nagarjuna reaching a level of direct perception of Emptiness, and we couldn't find anything in the scriptures yet. If someone has information on a following topics with quotes, please let us know. Thank you. EDIT: What I meant is that he reached an Arya level, and we are looking for details about his direct perception of Emptiness.

I want to start observing Uposatha, but I'm a little unclear on what days it is. I'm finding calendars that it is the days of full moons in Sri Lanka or other countries. Should it just be celebrated on full moons then? For example, I'm in the Midwest of the USA, the full moon in September is September 6 but I'm seeing Uposatha to be August 5 on calendars. Which dates should I observe on? Also, am I correct that the eight precepts to be practiced on Uposatha are: 1. Do not take life 2. Celibacy 3. Do not speak false, no lies 4. Do not steal 5. Do not use any intoxicants 6. Only eat one meal between dawn and noon (does this need to be vegetarian to fit in with the first precept?) 7. Do not use a luxurious bed that night, so sleep on a sleeping mat on the ground Are these correct?

Buddhist first precept is abstain from killing animals. Could this also imply that driving a car is unwholesome and not good for a practitioner. --- Would not one agree that by choosing to walk is considered kinder as it would have less chance of accidentally killing animals than driving or riding? The same could go that riding is kinder than driving. By taking these kindfull approaches, one would commit less killing and right intention, which would bring better meditation. Please be careful here, I do not imply that driving is wrong, but it can reduce peace in our mind.

There is a lot of advice about dana and the importance of generosity and giving but is there any advice on how to receive generosity? From a western perspective it can be quite awkward to receive gifts or charity so I wondered if there is any specific Buddhist advice on how should this be done - both the actions and the appropriate mental state. The motivation for this is this you tube video where Yuttadhammo is receiving alms. I found it very striking the manner in which they are received - without any thank you or speech. This could be a cultural phenomena within Sri-Lanka or how alms are received generally - I'm not sure. However it makes me wonder in what spirit generosity should be received from a Buddhist perspective generally.

How to bless someone with special words in Buddhism ? My friends ask me for keep them in my pray but we don't believe in praying. So what should my answer to them ?

Many years ago, a Zen Roshi said in a class that "nobody else is your boss except for you. Only you can make the decision and apply yourself to practice, nobody else can." So, I've heard this many times from various Buddhist traditions. However, Buddhism also has this idea of "taking refuge" in various things. If you are responsible for yourself what is the point of "taking refuge?" What is the proper understanding of "taking refuge" in Buddhism?

When studying the sutras should that be considered a form of meditation, if so what are the guidelines for sutra meditation?

When we have several people with different understanding of Buddhism, how should we decide who is right? Debate is very tempting in Buddhism, but on the other hand, we must respect other people's views and not create conflicts in the Sangha, so what should we do? Sometimes Buddhists cannot agree with each other, especially if these Buddhists come from different schools or traditions. An idea that is considered correct in one linage may be considered wrong in another. Did the Buddha teach how to handle these situations? How were these disagreements handled in the past? (See also: [famous debates in canonical Buddhist texts](https://buddhism.stackexchange.com/questions/8182/what-are-the-famous-debates-in-canonical-buddhist-texts)) ADDITIONAL QUESTIONS by @Yeshe Tenley: Under what conditions is it proper? Under what conditions is it improper? Is it a bad thing? Can it be a good thing? What is the proper motivation to do so? What are improper motivations? What is skillful? What is unskillful? Assuming it is desirable to show respect while debating, how should this respect be manifested? What are examples of disrespectful debate and how can the line be drawn? What's the difference between debate and proselytizing? ... and references to dharma teachings, historical events, or opinions/literature of noted teachers also welcome and encouraged!

Siddhartha Gautama accepted as its close disciples some secular. They had the same chance to gain enlightenment, without practicing rituals, and without believing in everything he said or did. Looking at the big picture can show that Siddhartha's truth doesn't hide behind idealism or practicing specific rituals. By it's nature it is everywhere, and it's findable in everything. The Truth could be in any ritual or practice. **So isn't it out of context to create massive religious groups like we can see in modern Buddhism ?** **Isn't it against the nature itself of the truth, to mass share a specific view of it ?**