I have been meditating for a while now and i found my way to get into jhana, well i haven't enter jhana but it was more me not fully in knowing how but now i think i understand. But one thing i keep getting stuck on is the signs. I haven't to my knowledge experienced a nimitta. Maybe cause i use visualization to enter the jhanas From what i gathered first you have initial & sustain thought. Then as time goes on you developed joy. Which brings this pleasant feeling. Then you move your attention from that to the pleasant feeling to enter rapture and the first jhana. So where do any counter or learning sign come in. Is that only for certain meditations

At the time of Tathagat Buddha, Hindu religion in its current form did not exist. However, there were Vedic teachings. These teachings were based on blind belief in the authority of the Vedas. There were many different schools of philosophy *opposing* Vedic teaching, e.g. Akriyavada, Niyativada (determinism), Ucchedavada etc. As far as I know, the Buddha opposed Vedic religion. He opened a strong camp against it and freed people from the exploitative teachings of Veda. He expounded equality as opposed to the Vedic teachings which discriminated between different classes. Is it true that Buddhism (since time of Buddha) opposed Vedic (and later Brahminical) religion?

Can emptiness due to dependent origination be logically connected to the "vast emptiness" of Bodhidharma and Huineng?
A possible connection is that "vast emptiness" of space is the ultimate source of everything that happens into it, which is insignificant relative to its vast and empty support (container).
In this way emptiness is something vastly more substantial than the little substantialities we perceive as such using our ordinary mind, including seemingly grandiose ideas like the cyclical ever-recurring universe or the self-referential ability of the mind that results in the ego consciousness.
So is this the main point of dependent origination? That it ultimately leads to vast empty space as the source of everything?

I need some advices about unwanted intrusive thoughts. I have been living a totally normal and happy life until last week. I got random thoughts about sexual images and other unsanitary activites which are very disturbing. Those thoughts would involve around the Buddha, Bodhisattvas and other stuff that are related around the religion. Even typing this out makes me uncomfortable. Everything I do at everytime will activate my mind in some way to automatically redirects it to Buddhist-related, which is disturbing and I just want it to stop. My mind is always alerted because I'm terrified that new thoughts would pop up. There are advices that told me to ignore them thoughts and move on with my life, but then I would think about the consequences of my thoughts and stuff around it, which make my anxiety worse. I want my old life back, just living normally without any issues. I want Buddha to know that I am not disrespectful about the religion or anything, it is the random thoughts that I just cannot do anything about it. Will these thoughts lead to negative karma? I am a teenager and still live with both of my parents. They are both Buddhist and so as their relatives, so I am sure that they won't be happy listening to my problems add I can't really afford a therapy. Any help and advices would be appreciated.

The [Sāmaññaphala Sutta (DN2)](https://www.dhammatalks.org/suttas/DN/DN02.html) had often been quoted as the Buddha’s objections towards relying on *“animal”* arts for a livelihood. If one is learned in Mathematics, one can be a Math teacher. If one is experienced in cooking, one can work as a cook. If one is skilled in the *“animal”* arts, is a **shaman** even considered a legal occupation? Reading a paper: [On Buddhism, Divination and the Worldly Arts...](https://digitalcommons.linfield.edu/cgi/viewcontent.cgi?article=1002&context=relsfac_pubs) , however, got me thinking deeply on the reasons and contexts of this position. Is there more to it than the grounds of wrong livelihood? Could there be other dangers? Conversely, are there really no benefits whatsoever? What if one used divination and was able to avoid a misfortune...perhaps, even physical harm? Going to a Thai monastery, I have often wondered when devotees bring amulets to the monks to get them blessed. If you worn a white thread after visiting, you will be familiar with the practice of “sai sin”. Similarly, I have known of some devotees who approached monks for divination on matters that falls under serious or mundane. Also, in the paper mentioned above, the Buddha himself, had been approached to divine the subsequent rebirths of devotees on many occasions. I could be wrong but does this mean as long as one adheres to some underlying restrictions, clauses or conditions with regards to the occult arts then one might not ended up on the ***“dark”*** side after all? If this is so, what are those conditions? If not, what are the dangers other than wrong livelihood?

Do Buddha statues exist that portray Buddha as a person of white or European likeness? Where would I find them? (Not sure what other than "white" or "European" to call it; you are free to correct me.) If not, why not? (I would like to explain in a few words why I am asking that question, but find it difficult to pin down the right words. It has something to do with the feeling of familiarity or likeness, and just plain fun of entertaining the idea that the Buddha can look like all the other people that are typically around me all day long. Plus, whatever drives people to make cover versions of songs, just seen as a "cover version" of the typical Buddha statue.) EDIT: Replaced the word "caucasian" with "white", because this should be less offensive.

It's said that after the Bodhisatta become Buddha, he was kind of surprised how himself came to that position, across vast amount of time, alternate views, other paths, misleading views. (basically infinite number/amount of spaghetti) **So, how he did it?** **What kind of thinking / practice oneself do in order to achieve / make that kind of determination?** **How oneself find it's way across this vast nonsense?** **How oneself fight against all odds, yet tell nobody?** Above all questions may seem different, but they all ask the same basic question. That's why they all are in same stack question. *I am not making this question up, that's what my heart is asking for few years now.*

studying the two, and reading the list of the 4 tetrads, in the Anapanasati - first breathe and body, second studying the two, and reading the list of the 4 tetrads, in the Anapanasati - first breathe and body, second feelings. third mind, fourth dhammas. in the Satipatthana it is the same. I have read Analayo's book on Sati a number of times as well as many other books - sat contemplating both practices, is it the fact that in the Ana they suggest which dhammas to sit with? where in Sati it is much greater? 4nt 8fp, awakening factors....

The Buddha said in an indirect way that if one practices consistently for 7 days, enlightenment is guaranteed. My question is if there are thousands of monks who live in monasteries and practice all day everyday who aren't enlightened, how on earth is an ordinary lay person supposed to attain it?

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?