According to Buddhism, if exists, what is the meaning of life, and if different, what is the purpose of life? And where does this meaning and purpose come from?

So I just read "Waking the Buddha" by Strand and he had a comment: "It is unlikely that those who attended them would have felt within their rights, to demand that the Jodo Shinshu teachings showed practical application in daily life. In fact, the prohibition against intercessionary prayer in Rennyo 's tradition would have argued against it." In Jodo Shinshu, can one efficaciously pray to the Amida Buddha for some result in this world?

I have, for some time, tried to detach from things in my life so I can find true happiness without needing anything. Although I have had some success detaching from some things, like the need to be right or material stuff, I still am too attached to some other things, like girls and people that should not be a source of attachment. I can tell myself I don't need something(and I really don't) but something deep inside still makes it come up on my mind every so often, and mostly together with fear of loss, desire and imaginary situations of both good and bad outcomes. So my question is about detachment.. how can I practice to be more and more in control of what I feel attachment for, regardless of what it is? It seems that it controls me, and makes me miserable sometimes.. how can I let things go?

Is it common during samatha for the body temperature to rise enough to cause some isolated forms of sweating? Specifically around the head, like where a hat would set and sometimes across the upper chest and shoulders? It doesn't happen every time but at least several times a week. The room temperature is well regulated and in no way warm. I also noticed that there may be a correlation to some insomnia on the same nights that the sweating occurs during the meditation.

If i have to review how gross the jhana factors are won't that make it hard to enter the jhana as I don't care for the factors?

I have not read 100% of the Pali suttas. I am only aware of the term "saupādisesā" in the following sutta: > *“Bhikkhus, there are these two Nibbāna-elements. What are the two? The Nibbāna-element with residue left and the Nibbāna-element with no > residue left.* > > *“What, bhikkhus, is the Nibbāna-element **with residue/fuel (saupādisesā)** left? Here a bhikkhu is an arahant, one whose taints are destroyed, the holy life > fulfilled, who has done what had to be done, laid down the burden, > attained the goal, destroyed the fetters of being, completely released > through final knowledge. However, his five sense faculties remain > unimpaired, by which he still experiences what is agreeable and > disagreeable and feels pleasure and pain. It is the extinction of > attachment, hate, and delusion in him that is called the > Nibbāna-element with residue left.* > > *“Now what, bhikkhus, is the Nibbāna-element with no residue left? Here a bhikkhu is an arahant … completely released through final > knowledge. For him, here in this very life, all that is felt/experienced (*sabbavedayitāni*), not being delighted in, will be become cold (siti). That, bhikkhus, is > called the Nibbāna-element with no residue left.* > >*Iti 44* Based on the Pali suttas - without quoting any views of commentaries or scholars - what teachings exist in the Pali suttas that might explain the meaning of "*Nibbāna-element with residue (saupādisesā) left*"?

Do Arahants have Vinnana and Namarupa? According to Dependent Origination, Namarupa is the result of Vinnana. It appears Vinnana is the contributory factor for six sense base which eventually leads to rebirth. Hence Arahant will not be re-born then the question come whether they have Vinnana and Namarupa.

> “Those who teach a Dhamma for the abandoning of passion, for the abandoning of aversion, for the abandoning of delusion — their Dhamma is well-taught”. (Ājīvaka Sutta; AN 3:72) Does this verse imply that the Theravadin tradition is sticking too much on traditional teaching, and are unwilling to accept other approaches as well? Rarely do I see monks for example, who acknowledge other approaches who aim at the removal of grees, hatred and delusion. Of course the essence of Dhamma needs to be maintained & practised, but if we take for example M20, as follows: > He should attend to another theme, apart from that one, connected with what is skillful. > > If evil, unskillful thoughts — imbued with desire, aversion, or delusion — **still** arise in the monk while he is attending to this other theme, connected with what is skillful, **he should scrutinize the drawbacks of those thoughts** > > If evil, unskillful thoughts — imbued with desire, aversion or delusion — **still** arise in the monk while he is scrutinizing the drawbacks of those thoughts, he **should pay no mind and pay no attention to those thoughts**. As he is paying no mind and paying no attention to them, those evil, unskillful thoughts are abandoned and subside. With that said, it seems that there must not necessarily be a one-way approach, but rather, if 'x' fails do 'y' or 'z'. Am I misinterpreting something? Regards

Specifically, loss of time, distance and size. Also advanced forms of empathy and being in two locations at once. I realise this is quite vague but I hesitate at giving details. I'm more concerned with how these are addressed in Buddhism.

What does celestial mean in 'celestial bodhisattva'. I'm aware of the definition of the term "celestial", but wondered if it meant that the bodhisattva was not born on earth, so that e.g. tantric masters are not celestial beings.

What did we do in our previous lives to become a shy person in this life?

Is there will power & endurance required in order to renounce worldy pleasures? I am particularly speaking of those people who did not experience (profound) meditative bliss à la sukha or various jhanic states yet. Regards

Who are the eight [types of] individuals that the chant refers to, and what is the meaning of the chant? Apparently, it is the Wat Phra Ratana Mahathat Monks at evening service before the great bronze Chinnaret Buddha, Phitsanulok Thailand. Source: Freesound The translation came from the YouTube comments section but I cannot locate it any longer. Here is the link to a looped version... Buddhist Chanting > Of good conduct is the Order of the Disciples of the Blessed One. Of upright conduct is the Order of the Disciples of the Blessed One. Of wise conduct is the Order of the Disciples of the Blessed One. Of proper conduct is the Order of the Disciples of the Blessed One. > This Order of the Disciples of the Blessed One, namely these Four Pairs of persons, the eight [types of] individuals, is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, and is an incomparable field of merit for the World. --- > Supatipanno Bhagavato sāvakasangho Ujupatipanno Bhagavato sāvakasangho Ñāyapatipanno Bhagavato sāvakasangho Sāmīcipatipanno Bhagavato sāvakasangho > Yadidam cattāri purisa yugāni Attha purisa puggalā Esa Bhagavato sāvakasangho Āhuneyyo Pāhuneyyo Dakkhineyyo Añjalīkaranīyo Anuttaram Puññak khettam lokassāti

How is Shambhala Buddhism as founded by Chögyam Trungpa Rinpoche and continued by folks like Pema Chodron different from traditional Tantric Buddhism such as that practiced by the Dalai Lama? Does Shambhala rely on the same texts as Tibetan Buddhism?

Source could be from sutras or anything else. Thank you.

I'm new to meditation and I struggle with my mind being *'blank'* whilst meditating. I came across an interesting statement while trying to figure out how to advance further under circumstances when feeling I make no progress. > **Someone wrote:** > > *"I used the 'blankness' to find something in my memory that made me feel something about anything, then sit with the experience and > monitor the feeling."* It sounds like it could work well for me as a trigger to invoke certain feelings that I then can observe. My challenge is that my mind goes completely 'blank' (no thoughts whatsoever) when I meditate, although I still feel completely focused, awake, present and aware. I feel this prevents me from getting any real deeper benefit from it, other than experiencing some sort of blissful state. The 2 questions I have, are: 1. Is this at all recommended for meditation? (Also, if not, why not?) 2. Is this perhaps a particular established form of meditation?

I was wondering what meditation type is most conducive to improvement of mood or even mood stability in Buddhism? I noticed that most of my problematic behaviours and attitudes depend on low mood.

It has occurred to me that if I have a sense of gratitude towards life and towards what has already been given to me then it's not possible to develop desires. I don't know why gratitude is not one of the Brahmaviharas. Lot has been said about it by the Buddha. I was looking for any technique to develop gratitude towards life or in general. What I was trying was to say, "I am grateful for what has been already given". but it's becoming like a mantra and proving useless. Is there any technique to generate the feeling/emotion of gratitude? I looked at this question , but the answer I am looking for isn't there.

I'd like to know if masturbating with his/her boyfriend/girlfriend, during a sex cam session for example, is a sin ? Is showing one's private parts to his/her bf/gf is a sin? Does it take part in breaking the 3rd precept ?

Once, one of my teachers, a Buddhist practitioner, advised against body scan meditation saying that it can cause psychosis and the surfacing of problematic contents. I have subscribed to this advice so far. **Is this really true? What are the dangers associated with body scan meditation?**