I searched in the Apadāna part of Tripitaka..But couldn't find it...This includes a story of Nagitathera's previous life, and merits Nagitathera got for the god-deeds done in that life...

What makes a person believe in the idea of reincarnation? It can’t be “because the books/teachers say so”, given the Buddhist ideology of “come and see by yourself”

Here's the quote from Karaniya Metta Sutta : > "This is to be done by one skilled in aims
who wants to break > through to the state of peace:
Be capable, upright, & > straightforward,
easy to instruct, gentle, & not conceited,
> **content & easy to support,**
> **with few duties, living lightly,**
with peaceful faculties, masterful,
modest, & no greed for supporters." So one should be content and easy to support, unburdened with duties and living lightly. According to this standard, what is the best lifestyle for practicing Metta? How can one practice Metta in this [predominantly] materialistic world? Is Metta best practiced as a monk?

When I meditate on compassion, afterwards there is a post-meditative effect of making me kinder, but usually in a way that doesn't benefit me. It makes me want to rekindle friendships that were not desirable in fear that the others would suffer, or give others time and attention in ways that somewhat disadvantage me. **How can this be dealt with?** **Is compassion even linked with being friends, or is it distinct; i.e. how can one be compassionate yet retain distance with others?**

My question is what is the action each of the 5 aggregates perform. If I was not clear about the question please drop me a message here I will try to be much clearer. Please provide a Sutta as a reference.

Regardless of a meditation's perceived *quality*, I feel that finishing a meditation provides some sense of accomplishment. Nowadays, I am experiencing great lack of motivation, and when I set the goal of meditation as '30 minutes', I stop half-way and feel that I failed. Knowing how finishing things provides accomplishment, would it make more sense setting *shorter* times which I can finish? **Is there such a thing as the momentum of accomplishment in meditation or even in virtuous activity in general?** Or, is such a feeling of success a kind of attachment, and problematic? Thank you

Buddhism mentions “world systems.” What’s the equivalent terminology for a world system in the parlance of contemporary astrophysics?

Where can I find chanting or music, inspired by Buddhism? I would like to have this for my MP3 player so I can remember to practice when not "on the cushion" (cost-free or not, chanting or any type of music inspired by Buddhism, helping us to come back to ourselves or inspiring us to practice, to understand, etc.) Thank you and kind regards.

I started practising compassion meditation, and initially it worked very well. Yet, I feel more averse to it than initially, and when I meditate I sometimes experience a kind of distorted facial expression, almost as if I experienced pain. Part of my psychology-related background leads me to think this is either fear of compassion, or even repressed contents surfacing to consciousness. **1) Is there any way to bypass this obstacle to meditation?** **2) Is there anything in Buddhist literature about *fearing/aversion to* compassion?** **3) Is there anything to suggest some memories or karma may surface in meditation, or even simply other inner contents?** Thank you

I learn from sources the Buddha and his teachings is often associated with pessimism . Is there any historical accuracies which can confirm this as a fact.

In a Facebook post on Huineng (6th Patriarch), I found the below conversation - > A monk asked Huineng, "Who is able to attain the essential teaching of Huangmei [the Fifth Patriarch]?"
Huineng replied, "Those who understand Buddhism."
The monk then asked, "Have you attained it?"
Huineng's answered, **"I don't understand Buddhism."** Where do I find a reference to this and what does it mean to not understand Buddhism?

I've been practising vipassana for some time. Now, I'd like to try body scan, but one issue isn't clear for me. Books or articles about sitting meditation, I've read, say that it's good to sit completely still during practise. Does the same implay to body scan? Should I lie entirely still during body scan or can I move my hand, for example, when I feel such a need? Thanks for your answers.

I have tried meditating on compassion, just as I've tried meditating on the breath. Currently, these days, I find it hard to meditate on compassion. My question is: **Would practising meditation of any kind improve a meditation of another kind, e.g. practising breath meditation would increase compassion meditation's effectiveness?** Simply put, does every meditation type share at least some aspects with others, some basic features such as--I suppose--gathering attention, learning patience, and so on? Thus, improving those aspects through breath meditation might extend to compassion meditation? Thank you

It's a hell of state to observe moment by moment. I mean nothing is really life threatening with PAWS so does a retreat somewhere accommodate this condition?

What is the duality of body and external name-and-form? What is the difference between the two? What is the relationship between the two? From the Balapandita Sutta (SN 12.19) (translated by Bhikkhu Sujato): > “Mendicants, for a fool hindered by ignorance and fettered by craving, > this body has been produced. > > *“Avijjānīvaraṇassa, bhikkhave, bālassa taṇhāya sampayuttassa evamayaṃ > kāyo samudāgato.* > > So there is the duality of this body and external name and form. > Contact depends on this duality. When contacted through one or other > of the six sense fields, the fool experiences pleasure and pain. > > *Iti ayañceva kāyo bahiddhā ca nāmarūpaṃ, itthetaṃ dvayaṃ, dvayaṃ > paṭicca phasso saḷevāyatanāni, yehi phuṭṭho bālo sukhadukkhaṃ > paṭisaṃvedayati etesaṃ vā aññatarena.* The same excerpt translated here by Bhikkhu Bodhi: > “Bhikkhus, for the fool, hindered by ignorance and fettered by > craving, this body has thereby originated. So there is this body and > external name-and-form: thus this dyad. Dependent on the dyad there is > contact. There are just six sense bases, contacted through which—or > through a certain one among them—the fool experiences pleasure and > pain. Also, as reference, from SN 12.2 (trans. Bodhi): > “And what, bhikkhus, is name-and-form? Feeling, perception, volition, > contact, attention: this is called name. The four great elements and > the form derived from the four great elements: this is called form. > Thus this name and this form are together called name-and-form. Also, please note that the term "kāya" has been used in the sense of physical body for example in SN 22.56 (although I know that it can be used to mean group or collection, when combined with other things): > eye, ear, nose, tongue, body, and mind consciousness. > *cakkhuviññāṇaṃ, sotaviññāṇaṃ,ghānaviññāṇaṃ, jivhāviññāṇaṃ, > **kāyaviññāṇaṃ**, manoviññāṇaṃ.*

I wonder if I have been practising wrongly all this time. I notice two patterns in my meditation: (1) Usually, I meditate, but discursive thought still comments on objects, perceptions, other thoughts. I usually focus on the breathing with a commentary, i.e. "I'm breathing," "I should focus on this," "I should focus on that," "My mind is clearer," "My mind is confused," etc. (2) However, today, I focused on the breathing with very little commentary, just perceiving the sensations at the nose. The rare thought which arose was: "Nothing is happening," "Everything's quiet." My mind was nevertheless alert, and I didn't feel lethargy. **Is this second instance what one should aim for in meditation?** I know one shouldn't control the thoughts, or judge experience, but since both methods mentioned are easy for me, I am curious. I would've thought the second leads to boredom, but rather I find a non-discursive alertness. I also feel that in that moment nothing happens. Thoughts? Thank you.

Prince Siddhartha & Princess Yashodhara met in a lot of lives as partners. How are people intended to meet their present life relations in the next life? Is the desire needed to be wished upon?

This question applies mainly to Theravada Buddhism, which is the prevailing branch of Buddhism in my country (Sri Lanka). I've observed, many times, how many temples and monks are amassing wealth and influence. Some monks travel in luxury vehicles. Some buy expensive phones. These are just a few examples that comes to mind. How is practices like this aligned with Buddhism, i.e. how is it justified or explained by Buddhists? Also note that I emphasize "some", and not all.

Is there a correlation between sukha (the 4th component of the jhanangas) and passadha (the 5th component of the sambojjhanga)?

I noticed recently that I tend to try and impress others and gather attention, especially with women (I'm a man). I see this as problematic because unlike other sources of craving and attachment, its hard to avoid others. Thus, I'd like to understand the nature of the craving/grasping/etc. process in relation to trying to impress. **What type(s) of attachment(s) are involved? How can one best relinquish a need to appear a certain way to others?** Also, I wonder: **Is there any equivalent to 'overcompensating' in Buddhism?** Overcompensating here means specifically attempting to augment the self *because* the self is in reality lacking, insecure. How does no-self affect this? Thank you