According to buddhism, there exists 31 "planes of existence". > Theravada Buddhist cosmology describes the 31 planes of existence in which rebirth takes place. The order of the planes are found in various discourses of the Gautama Buddha in the Sutta Pitaka. For example, in the Saleyyaka Sutta of the Majjhima Nikaya the Buddha mentioned the planes above the human plane in ascending order.[1] In several sūtras in the Anguttara Nikaya, the Buddha described the causes of rebirth in these planes in the same order. In Buddhism, the devas are not immortal gods that play a creative role in the cosmic process. They are simply elevated beings who had been reborn in the celestial planes as a result of their words, thoughts, and actions. Usually, they are just as much in bondage to delusion and desire as human beings, and as in need of guidance from the Enlightened One. The Buddha is the "teacher of devas and humans (satthadevamanussanam). The devas come to visit the Buddha in the night. The Devatasamyutta and the Devaputtasamyutta of the Samyutta Nikaya gives a record of their conversations. The devaputtas are young devas newly arisen in heavenly planes, and devatas are mature deities. > >There are more than 10,000 crore (100 billion) solar systems in our Galaxy, and more than 10,000 crore (100 billion) galaxies in our Universe. There are many Universes in space. Past and future lives may occur on other planets. The data for the 31 planes of existence in samsara are compiled from the Majjhima Nikaya, Anguttara Nikaya, Samyutta Nikaya, Digha Nikaya, Khuddaka Nikaya, and others. The 31 planes of existence can be perceived by a Buddha's Divine eye (dibbacakkhu) and some of his awakened disciples through the development of jhana meditation. According to the suttas, a Buddha can access all these planes and know all his past lives as well as those of other beings. > > Buddhist cosmology of the Theravada school - Wikipedia Hence the question: **Are these 31 planes of existence actually existing all around us RIGHT HERE where we are (as in 31 'dimensions' per se), or are they belonging in different planets and galaxies far apart from each other? Since 'planes' can also mean 'dimensions' if viewed from such a perspective.** Please verify! Thanks for your patience!

It's said Bodhisattva is very kind and he decided to keep in the Samsara until he fulfill his Pāramitā and become Buddha, so others can free from Samsara by listening to him. Even he could attain Nirvana at past Buddhas, that he didn't. **How he did it?** **What kind of thinking was there?** **How he decided keep suffering / keep live in Samsara, for others?** **It can't be just kindness. Can be?** Reference :- There's no linkage between people, they are just individual consciousness in vast universe. There's no actual family, friends. So how could there be kindness? Not normal kindness. But to play **most dangerous game** of, playing in the Samsara for saving others.

Basically this "Nice Guy Syndrome," as described by Dr. Robert Glover, refers to a pattern of behavior where individuals, often men, seek approval and avoid conflict by being overly nice, accommodating, and putting others' needs before their own. Ofthen, nice guys are seen as doormats/people pleasers and end up building resentment, unfulfillment, and difficulty in forming genuine connections. From a Buddhist perspective, which teachings or principles can help in understanding and addressing the root causes of this syndrome? Furthermore and more importantly, what are practical, small, and specific steps that I can take to gradually overcome this pattern of behavior and develop healthier relationship dynamics? I know general mindfulness helps, and probably alone is enough to fix it overtime, but I am looking for something more doable and more direct. Thanks for any answers

I don't have a sex life because I don't have a partner and I don't wish to engage in casual sex so I use porn to quench the biological urge to orgasm. I can't see that's it's harmful because nobody is being forced into it. The actors are all paid well and claim to enjoy it etc. The only harm I can see is that it's so accessible these days on smart devices and so children may access it but I believe that this is the parents responsibility to not allow unsupervised use of devices etc. Views?

I am reading into and thinking about https://www.rigpawiki.org/index.php?title=Twelve_links_of_dependent_origination and the first 3 in particular, which basically is a _derivation of consciousness from nothing_! A few questions about this: 1. The first one, "Ignorance", is said of an **individual** misinterpreting reality, unaware of its true nature. So it **acts** out of ignorance. But there are two things in there (at least): the individuals, actions, and awareness. Where does the individual come from? As well, where can I find more information on what Buddhism says about the origin of action itself? Because the cycle assumes action and individuals as preexisting, where do they come from? 2. The second one, "Formations", is where the individual performs actions (mental or physical), avoiding the negative and desiring the positive, with an ignorance about true nature. This leads to a flow of experiences which leads to consciousness? How exactly does consciousness arise out of "unconsciousness" (or whatever the opposite of consciousness is)? I can imagine like a magnet repelling some things and being attracted to others. This slowly accumulates weight around the magnet, which is consciousness? I dunno, doesn't quite click with me yet. 3. The third is "Consciousness", the result of the actions compelling the individual into existence. Can you explain that more? I can kind of see it, but how does consciousness not exist earlier, during steps one or two? Thank you for your help.

I'm looking for sources from the 4 nikayas on where, and how to "attain" a defined place of rebirth. Examples I know of: - Heinous actions lead to definite hell realm rebirth - Reaching sotapanna stage is defined human or above rebirth (in a noble family) - Anagami, defined rebirth in pure realm (non returner) - Higher levels of jhana, defined pure realm rebirth (this may be incorrect?) - Attainment of 4 immeasurables, defined bhrama realm rebirth (brama-vihara) If there are any other sources anyone knows where the Buddha defined specific actions that lead to specific places of rebirth, this would be very helpful. I know Mahayana, specifically Tibetan sects have concocted some practice known as Tulka, where apparently a high level Bodhisattva can choose where to be reborn, but I find these claims dubious at best and the practices trying to define and find the person reborn as flawed divination! I would prefer actual Buddhas teachings on sources rather than unsubstantial claims.

When I meditate after maybe 30 minutes I notice a shift and the meditation feels like suddenly not as much or no effort is required. It’s a nice calm feeling. Thoughts are almost non existent. Usually I just continue to sit and note whatever comes to my attention. Sometimes it’s boredom so I also note that. Is there something else I need to do to deepen the meditation further or should I just keep noticing and letting go?

According to Theravadan Buddhism would the Buddha have been considered an arahant? Is this word synonymous with the title 'the Buddha' or does being the Buddha mean something over and above being an arahant? If the terms 'the Buddha' and arahant are synonymous then why don't we call all enlightened beings Buddhas? My understanding was that once someone was an arahant then that was it, they had done what needed to be done. He/she was enlightened and therefore at the exact same level of attainment as the Buddha. Is that correct?

Can you tell me why Buddha used to go in different levels of absorption/ jhāna/musing even after nirvana for reference Mahā Parinibbāna Sutta (DN 16) and An 3.63 venaga sutta?

Before I ask this question let me tell that I know that attachment in Buddhism is very different from the one in psychology. Also, I understand that attachment in psychology is just aversion or craving for certain situations/feelings/experiences etc. That being said, I was wondering if anyone has successfully overcome anxious attachment (or knows how to)? I ask here because if I ask anywhere else I would get the standard response "it's something that you live with for all your life and it's something very deeply rooted, which cannot be overcome. So you should get better in learning to live with it." I understand the broad psychology etc. so please emphasize on any specific exercises and insights that have helped you. Feel free to add any other relevant info. Thanks

What are difference between the Yoga practiced in Hinduism and Meditation practiced by Buddhism? Does they differ by principles and practice, or they are same?

Killing of stray animals like dogs and cats violates the first precept. However, is spaying or neutering of stray animals for population control acceptable from Buddhism's perspective? Does it violate any precept or teaching?

I have been practicing vipassana and noticed I was always controling my breath to some degree and this allowed me to achieve near perfectly continuous awareness. The problem is that this isnt right practice because of the suppressesion and it holds back mindlfullness from developing. I am trying my best to never control my breath at all, short breath then short long then long, hard is hard, etc... however I reached a place where my breath just remains hard is if I am automatically controlling it, when I try to focus on the sensations every in and out breath is so present that it overtakes my awareness and causes me to lose focus. This creates anxiety in the mind because i am unable to focus on the sensations and i am not even doing anything, almost feels like punishment or torture. I have continue to stay equanimous and remember that sensation or no sensation does not matter, its about accepting the reality as it is. I hope to find some insight sooner or later about this. As of now I feel a bit stuck in anapana, i wonder if someone went throughsomwthing like this? Will my breath settle?

Considering I don't know anything about Buddhism expect it leads to something precious called Nirvana, what should be my approach to reach there? From my experience in academics I believe reaching the peak of any field requires strong fundamentals, rigorous training/practice and then creation (ie, invention or discovery of stuff previously non existent or unknown). Does same principle applies here? Is it possible to reach the peak of Budhhist way while being a normal human (who has obligations to fulfill and lives in society) ? Do I need to join a monastery to practice Buddhism?

I find myself building mental associations while someone is speaking to me. I might ask them a question and while they are talking, I’ve already left to form some mental map (prapanca I suppose) i.e. I don’t listen much (I think I am more visually-oriented). Is this really bad or just my imagination? It does appeared socially impolite and I do it often, so maybe there is a functional reason (like too much information to process). It would be rude to interrupt or not look and pay attention. So, the conversation might end up awkward or repetitive. Perhaps, it is a sign I don't really care about their response which is terrible especially since I asked the question. But the conversation can be lost in a split-second as a result of a visual que, a background sound or any distraction. What do you think? How can I progress to be a better listener?

Segments in a straight line have non-zero lengths but all of them have zero area i.e. they are "empty" when viewed as embedded in 2-dimensional plane. Similarly, all 2-dimensional shapes viewed as embedded in 3 dimensions appear as zero-volume entities, although in their own plane of 2 dimensions they do have intrinsic substance (area).
So my first question is: is this a valid analogy for the buddhist concept of "emptiness"? Naturally, the analogy can be continued to infinity: at each step, objects are "substantial" within their own plane but "empty" as regards the higher planes. This urges us to think that in infinite dimensions we have finally arrived at perfect substantiality, as no higher plane can exist to destroy it. But we can move further on, to spaces with uncountably infinite dimensions, where "orders of infinity" can indeed provide new dimensions to our enquiry, to a point where our human thinking begins to be at a loss as to what is going on...
So my second question is: has this extension to infinite dimensions caught the attention of buddhist philosophers?

Would it be similar like the destiny for monks? It's said that one living on alms, not doing his duties (foremost sense-restrain) but enjoys sensual pleasures increases his debts: e.g. poorness, strong dependend, low states. And those without metta and virtue, fall under the category of thieves. Do those solcial-consumer, relaying even on alms not even given for the liberating practice, not maybe even steal or misuse from both communities and thereby head toward much pain, generate toward real outcasts everywhere?

I was reflecting on a craving I had for something addictive tonight while going to bed, and realized, "My notion of having 'just a little bit' of this addiction is just my relying on common sense... but common sense is no more common than horseradish is full of horses. Just because most people think, 'just a little' is always OK doesn't necessarily mean it's truly a sober, beneficial, or wise thing to do." In any case, this reminded me of the [Kalama Sutta](https://www.accesstoinsight.org/lib/authors/soma/wheel008.html) , and I wondered what my version of relying falsely on common sense would be: 15. "Therefore, did we say, Kalamas, what was said thus, 'Come Kalamas. Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another's seeming ability; nor upon the consideration, "The monk is our teacher." Kalamas, when you yourselves know: "These things are good; these things are not blamable; these things are praised by the wise; undertaken and observed, these things lead to benefit and happiness," enter on and abide in them. My guess is that common sense is a tempting thing to automatically defer to because it can combine every one of the unhelpful methods of inquiry into one. So then if people rely solely on common sense they basically just do whatever they want. Yet, it can sometimes also be the correct way of inquiry listed at the end of the Sutta. Am I correct?

the typical translation of Mahaggataṃ citam is , exalted , or expanded mind? and in MN 127...two types of cetovimutti described. (1)mahaggatā cetovimutti (expanded freedom of mind) it related to area.. area of size, 1 treeor 2 or 3 tree or village, or kingdom , or earth and so on.. (2) appamāṇā cetovimutti? (limitless freedom of mind) it described by direction.

In the meditation community it is often claimed that "everything is one", that "we are all the same Spirit", that "there is no separation". (Among other things, the book _The End of Your World_ by Zen practitioner Adyashanti makes this claim many times.) What is that supposed to mean? Sure, sure, it's ineffable and beyond language and all that jazz. But what I mean is: _What are the implications? What are the ramifications?_ Does it have any? My impression so far is that nonduality is not actually a philosophical position. It is not a claim that can be true or false. It does not have pragmatic ramifications. Rather, as far as I can tell, nonduality is a _mindset_ or _perspective_. It is a way of viewing the world, and this _way of viewing_ has ramifications for one's subjective experience - it can lead to the reduction or end of suffering and to states of bliss. (This is conjecture. Personally I have not been able to _experience_ nonduality as anything other than a confusing thought.) Is this correctly understood? Or is nonduality an actual philosophical position? If the latter, what does it imply?