This is a hugely amateurish question, for which I apologize, but: are Vajrayana and Tibetan Buddhism the same thing? If not, how are they related? In particular, does the term "Tibetan Buddhism" refer to a specific school of Buddhist thought and practice, or does it just generically refer to any sort of Buddhism that is practiced in Tibet? Wikipedia treats the two as separate entities, but some other sources (e.g. this ) treat them as effectively the same.

What is the best way, or how would I even go about finding a Buddhist teacher or spiritual guide? Thanks.

We all know the Pali Canon's definition of "The Buddha". The Buddha is one who discovers The Dhamma all by himself without external help, therefore by definition there may be only one Buddha until the teaching is completely forgotten and thus can be re-discovered. In Mahayana, the situation seems to be different. When Mahayana texts speak about "a buddha" they seem to put a different meaning into this word. In Mahayana, a buddha is someone -- or indeed *anyone* -- who has attained anuttara-samyak-sambodhi - the Complete and Perfect Enlightenment. At the same time, it does look like in many Mahayana contexts, the term "buddha" may be used rather too liberally. I'm not talking about the precepts, or the laity (which is what I am, at best). We all know that the Dalai Lama is said to be a tulku of Avalokiteśvara, and is presumably a Bodhisattva on the 10th -- correct me if I'm wrong -- Bhumi, and very, very close to enlightenment. I don't know of any similar claims in Tantric traditions outside Tibet. But the Tantric teachings propagated to Tibet via certain Indian masters, ones that East Asian Buddhism claim to share lineage with. Similarly, I know that some contemporary Korean Son monks have claimed to be Buddhas. > Seongcheol was widely recognized in Korea as having been a living > Buddha, due to his extremely ascetic lifestyle, the duration and > manner of his meditation training, his central role in reforming > Korean Buddhism in the post-World War II era, and the quality of his > oral and written teachings. I do not believe this is a complete anomaly. Huineng (the 6th Patriarch in China), as well as writing a "Sutra", was said to be on the 10th Bhumi (at least -- though I have read some Western commentators say this is just impossible with standard definitions of the Bhumis) by his disciple Shen-hui, whom I believe all Soto and Rinzai Buddhists, in deed all Buddhists that base their teachings primarily on Huineng, claim is in their lineage. I am aware that some Tantric traditions do teach "Buddhahood in this very body". But equally, there is a tradition of great *humility* in Mahayana Buddhism. The great Tientai (which mutated into Japanese Tendai) master Zhiyi claimed not even to have the appearance or semblance of enlightenment to his practices. Zongmi, who I believe may still be important in Korea, was of a similar, Hua-Yen and Ch'an, mind. So, where is "the bar"? E.g., are all genuine masters Buddhas -- or near as darn it. That may seem crazy. But are all Buddhas, according to the Mahayana, reborn from the Tusita heaven?

Does a Buddha or Arahant not make good or neutral karma? If somehow an enlightened one does make karma does it immediately come to a result? Are all the actions enlightened beings do the result(vipaka) of previous good karma while on on the path to Nirvana? Is all the enlightened karma neutral?

I earn well enough. But I don't count how much my money I spend. I mostly spend money on just foods only. But here is the problem. If I cook myself at home, I can save a lot of money. However, I spend twice / thrice the same amount if I spend eating outside. Well, the extra amount I could donate for good purposes. But, I don't want to cook at home as I need to wash the utensils and make necessary arrangements that would take my time. I am confused about what should I do?

If actually knowing the way to liberation, would one with ability to teach or knowing where to get taught, send another out to find out for one self? If someone is doing so, send you into the dessert, what can be the reason for such? Why would, if, a wise and compassionate person, possible avoid to send you out, relaying just on your own? And why would a unwise and attached person desire to guide or bind others? (This question(s) arose while reading [this answer](https://buddhism.stackexchange.com/questions/14010/loss-of-faith-in-buddhism/23218#23218) , and note, it's a question, not a judgement of a certain case at fist place, since preoccupations could distract proper attention easy and fail to, reflect and answer.) *[Note: This question is a gift of Dhamma, not meant for commercial purposes and other low wordily gains by trade and exchange.]*

I see "Om ah hung vajra guru pema siddhi hung" but also "Om ah hum vajra guru padma siddhi hum". I know the first is Sanskrit mixed with Tibetan and the latter is pure Sanskrit. I also am aware that it is about how the Tibetans pronounce Sanskrit. Is one preferred or more authentic? Is it up to the individual? Any elucidation on this matter is greatly appreciated. Thank you.

In vipassana meditation either samadhi or insight comes as the vehicle .When samadhi comes as a vehicle it's called Samanthayanika vipassana .In Samanthayanika meditation how yogi see the impermanence suffering and no self?

Is it necessary to study quantum field theory to understand the Abhidhamma Pitaka

Basically, I have tried for some time mindfulness meditation. I have also tried compassion meditation. In mindfulness meditation, my mind becomes very still, with few thoughts, but outside of meditation the mind remains so. My thoughts outside of meditation are quite abstract, but I am perhaps stunted emotionally and in terms of visual images. I don't feel my mind wanders too much though. In compassion meditation, I visualize loving-kindness and compassionate images, and I usually end up crying or feeling positive affect in my body. It is nevertheless quite difficult for me to visualize vividly. **How does one decide which type of meditation to engage in? Would both mindfulness (focused attention) and compassion generate some type of meditative concentration?**

What is Vibhava Tanha? What is the destination (rebirth) of a person with Vibhaba Tanha? Is the view non-existence considered Vibhava Tanha? What is the Sutta reference relating to this teaching? Why the desire for Nibbana is not considered Vibhava Tanha?

There is the case where a person gives toward a monk, having a joyful perception of the good Sangha, while he gives. There is the case where a person assumes a certain monk assuming being a Noble One and gives with such a joy. There is a person who is not able to trace either a monk nor the Sangha and gives an householder, willing to think "more worthy is he". What would give the most benefits? What are the problems for an ordinary person, and a most secure way? What are the dangers of overestimating ones capacities of judgment? What it a person thinks that his ideals are those of a Noble One "I know", yet total wrong? *(Note: this is not given for trade, exchange, stacks or binding entertainment here, but as a tiny door to escape the wheel corrent and since a long caught in)*

As far as I know, most Theravada followers practice according to the Pali Canon even though they accept the Bodhisattva vehicle as well. So, the main focus is to attain Arahantship for most people. My question is: How common is it for Theravada practitioners to aspire to be Buddhas?

I read that the world is only our 6 sense object that we percieve with our 6 sense doors, does this mean that Buddhism says that everything is mindmade and there is nothing really out there or I may be wrong so I would be glad to hear from you.

While doing self enquiry kind of meditation(also doing vipassana) there is feel of understanding/experience/logic that make myself convinced(but not strongly) that "me" is not the thoughts or the body or sensual experience. I don't continuously feel this, but I find concentration, calmness etc getting better. What is this am I experiencing? How to go beyond this? And some teachings says that if you can disassociate ourself from mind and body then we can experience oneness(or conciousness), but I don't experience oneness or anything that I haven't experience before except the feeling of dissociation, why?

During the last 5 months I made observation regarding my inner mind process. The inner chatter which most people know during their day disappeared completely in my mind. I practiced mindfullnes during my day and meditated as well. Is their a specific term in Buddhism which refers to achieving a quite or calm mind?

If co-dependant arising is shown to be false or contradictorary, would all of Buddhism fall ? anatta, shunyata, nirvana as extinction-cessation, momentariness and and so forth seem to be based on this law-paticasamutpada/pratityasamutpada ? is this Buddhism's crutch?

Dogen, Shobogenzo #26 > Guishan is the thirty-seventh ancestor, a direct descendant of > Shakyamuni Buddha. He was a dharma heir of Bhaizhang, Zen Master > Dazhi, Today buddha ancestors in the ten directions, even those who do > not call themselves descendants of Guishan, are all in fact his remote > descendant. > > One day, while Guishan was lying down, Yangshan Huiji came to see him. > Guishan turned to face the wall. > > Yangshan said, “I am your student. Please don’t be formal.” > > Guishan started to get up. > > Yangshan rose to leave. > > Guishan said, “Huiji.” > > Yangshan returned. > > Guishan said, “Let me tell you about my dream.” > > Yangshan leaned forward to listen. > > Guishan said simply, “Would you interpret my dream for me? I want to > see how you do it.” > > In response Yangshan brought a basin of water and a towel. Guishan > washed his face and sat up. > > Then Xiangyan came in. > > Guishan said, “Huiji and I have been sharing miracles. This is no > small matter.” > > Xiangyan said, “I was next door I heard you.” > > Guishan said to him, “Why don’t you try now?” > > Xiangyan made a bowl of tea and brought it to him. > > Guishan praised them, saying, “You two students surpass even > Shariputra and Maudgalyayana with your marvelous activity!” I don't think Dogen believed in miracles. Am I right?

What is the difference between the two or are they the same?

In this answer by ven. Yuttadhammo, it is said that depending on the level of concentration and mindfulness of a person, attending to certain states can result in either wakefulness or tiredness. Hence, I wonder: Is it the case that strong mindfulness tends to counter unwholesome states merely by observation, and that without mindfulness these states persevere and may worsen? E.g. a person meditating on a bus mindfully will decrease hindrances, whereas a person mindwandering might increase them? If so, then I ask: Does this entail that strong meditative states 'burn' unwholesome states because of a mindfulness absent from daily life?