I need some sources regarding the changes in the size of Buddhist populations since the death of Gautama Buddha, e.g. the number of Buddhists in what is modern day India from 410 BC until now, or just global historical data of Buddhist populations around the world since the religion started spreading. Exact sources would be great. This is part of a research paper I am doing, and partly out of pure curiousity as well. Thanks.

The other night at a group meditation meeting, I mentioned to another practitioner that sleep is a 'lazy form of Nirvana'. My memory tells me that Tara Brach or another teacher jokingly referred to sleep in that way, but after looking on Google, I can't find the reference :\ I would feel a little guilty if my reference was false, but I know that Nirvana is in a lot of ways the opposite of sleep and I'm sure she did too. I ask this as a joke, but has anyone heard of sleep referred as a 'lazy form of Nirvana?' If so, which teacher made that reference?

Every religion has a God and Satan, heaven and hell. Religion by definition means deification of a Supreme Being or worship of any deity. Monotheistic religions, like Islam and Christianity, have a single God and a single devil/Satan. While polytheistic religions like Hinduism have gods and goddesses, and male and female demons. Is there any place for God and Satan, heaven and hell in Buddhism? What did Gautama Buddha say about it?

What I have heard is, the Buddha has preached that we Humans are the Evolution of Alien life which had arrived on earth many years before Could this be correct and did he preach so and in which SUTRA is it recorded ? Thank you

This is a continuation of an original question I asked, linked here: https://buddhism.stackexchange.com/questions/29256/buddhist-jhanas-how-best-to-describe-them My question is: can any of you link me directly to the instances in primary sources (likely the Pali canon) where the Buddha either enters the Jhanas, or discusses the Jhanas? I have found the Buddha entering the Jhanas on his deathbed, but am specifically looking for the instance where he spontaneously enters the Jhanas at a ploughing festival in his youth, or where he discusses the Jhanas with his students. Thank you!

As far as I know, in Buddhism and Hinduism, the universe has birth and death, like the time of life. However, in Buddhism, as well as other Eastern religions, there are a lot of schools and movements. Is there such a school (in Buddhism, Taoism, Hinduism), which would teach that the Universe exists forever, is never born and never dies? Some names, links, concepts would be fine...

In The Progress of Insight by the Venerable Mahasi Sayadaw , in the section The Attainment of Fruition, it is said that: > This occurs in precisely the same way as the path and fruition consciousness that occurred earlier in the consciousness-sequence belonging to the initial attainment of the first path. The only difference here is the capacity of the fruition attainment to last long. Whereas, in A Manual of Abhidhamma by Narada Maha Thera it is said that: > Each of the four Supramundane Paths arises only once in the course of one’s life. Is Mahasi Sayadaw taking a differing position than what is said in the Abhidhamma or am I not understanding him correctly?

I am using a (medical) bright light therapy lamp in the morning for 30 minutes during the darker months. I have also been meditating for about 30 minutes a day. I lately noticed myself almost reaching a meditative state during this activity anyway. So, I thought about combining the two. The difference to meditation as I am used to would be that instead of sitting with my eyes closed, I would look at a really bright light (not harmful to the eyes), which usually blocks out everything else, visually speaking. Has anyone tried this or can anybody offer thoughts on why or why not this is a good idea? (The reason why I have not tried it yet was that I usually listen to a news broadcast programme of about 20 minutes during my bright light therapy.)

If they exist, then how are they connected to the God(s)/Lord Buddha?

I was raised in a Catholic environment, however I'm adding more and more Dhamma in my life, currently I spend much more time with Buddhists practices than Catholics. the point is that I still keep the habit of praying to God before going to sleep (and before flying too), but if I'm not mistaken this is seen as something bad in Buddhism (wrong view/attachment to rituals) Can someone explain what are the bad consequences, from a Buddhist's perspective of praying to God? If any.

I find myself in conflict with the Buddhist idea of letting go. If someone insults you, is rude to you, insults a loved one, harrases you or a loved one and so on. According to Buddhism, we should forget about it. Past is past. But then on the other hand Buddhism also mentions that we should be courageous. And sometimes being courageous can lead to further pain. Say that you confront people who insult a loved one and then they stab you. I'm having a problem to decide when to confront and when not to. For now, I always let go and I feel like a doormat sometimes. Thank you.

I'm doubting if I will be able. Not even a single breath my mind stop talking. I start with metta and try to sit for at least half an hour to an hour a day. I don't skip even a single day. It's a huge effort and I am starting to feel disappointed.

I am a Muslim living far away from Myanmar. I always hear about the prosecution of Muslims in Myanmar. The Rohingya people are classified by the UN among the most prosecuted minorities in the world. There is a rich history of Muslims prosecution by Buddhists. I have read about Buddhists not liking Muslim rituals of animal slaughter. I have also read about individual cases of crimes supposedly committed by some Muslims. However, what I have read does not justify this *massive retaliation* by Buddhists, what makes me think that maybe there is something in Buddhism clearly against Islam and Muslims. Maybe it is not only a political issue. I would like to know how Buddhism sees Islam and Muslims? How is Islam pictured in the eyes of Buddhism and Buddhists?

For the record I'm new to meditation. I'm trying to observe my breathing without controlling it. That was the guidance from someone I met at a buddhist meeting. Though sometimes I just ralize that I do change the frequency and deepness of it. I don't want to do it, just happens. Is it just me or it will be better with practice?

I noticed I rarely get mad at people, but when I engage in a task, I get extremely frustrated when things go wrong. My head hurts, I despair (e.g. this is pointless, worthless), and often avoid the task. **1) What is this? What is it caused by?** **2) What is the remedy to such frustration?**

I just found out what seems to me as a contradiction under Theravada tradition: When Siddharta Gautama meditated under the Bodhi tree, I understand ho achieved illumination, he reached the Nirvana. But Theravada tradition says that one cannot reach Nirvana while the five aggregates exist, since them are *dukkha*. Theravada traditions says that when one reaches Nirvana, one ceases to exist. Obviously, Siddharta Gautama did not cease to exist after the meditation under the Bodhi tree. My understanding is that after that meditation, Siddharta Gautama reached full understanding of the Samsara, and the path to liberation, but chose not to reach illumination, because he wanted to share what he learned. Is that the case? Or how otherwise do Theravada explain that Siddharta Gautama did not cease to exist after the meditation under the Bodhi tree?

In other words, did they exist first, and then Śākyamuni became a Buddha later on?

In a recent comment in a blog I've read the following remark: > "(...) Not the physical lama, not anything or anyone outside of yourself, but your own nature of mind, the true nature of reality. That’s the real lama; that’s the essential point in the vajrayana ‘system of practice’, and that has nothing to do with a bully on a throne teaching you. His or her role is only to help you to recognise that true nature, (…) > >(...) His or her role is only to help you to recognise that true nature, once you have that recognition, you no longer need the physical lama.(...)” I asked in that blog for a source of this (in case it is more than a personal idea, of course) but it seems I could not find the attention of the writer so far. So I ask in this forum: >Q: is this a statement which I can find in some scripture? Or, something from which it follows more or less immediately? Or is it merely the expression of an individual's conclusion? Motivation: I've nearly no knowledge of tibetan buddhism (I like the reading in the pali-canon, in some older zen-literature and feel strongly connected with the way of Thich Nhat Hanh), and am getting in contact with it currently only initiated by my following of some blogs which concern themselves with the recent revelations of misuse and misconduct by teachers (and their inner circles). The above statement surprises me in recollection of all what I've heard and read of guru-orientated buddhism and makes me curious, whether this is really a basic or at least derivable conception. (Ahh, nearly forgot: just for reference comment-in-blog )

I have a silly question following... I have a passion for film making and also I like to meditate to attain peace. I am the cat on the wall right now. I have just a single life, so what should I choose between these both. Go out and follow my passion or just be calm and meditate????

Is there an obvious or well-understood difference between "contemplation" and "meditation"? I'm reading a book -- modern, probably Tibetan-language originally, translated into English -- talking about the "lack of fixation" and "realization of the nature of the mind". It says that all the Buddhas have taught this and, > There are two ways we can come to know it: through study and inference or by knowing it directly. The way we need to know it is through direct yogic experience in meditation. We need to develop the discernment that knows this. This discernment is not the intelligence of either listening or contemplation; it is the intelligence of meditation. I don't know how to distinguish "contemplation" from "meditation" -- or "direct yogic experience" as opposed to an[y] other mental experience or phenomenon.