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?

If nirvana is to escape the cycle of Samsara, wouldn't all of humanity being dead meaning Samsara would end? Say there was a total nuclear war and everyone ends up dead.

When I am lying down, my abdomin fills easily, but when sitting with what I believe is proper posture, it feels like my diaphragm is stuck and my breath cannot expand into my abdomen. Only my ribs and upper chest expand. It is not caused by anxiety, nor does it cause a lot of anxiety, but is very distracting and uncomfortable. It this normal or is it something I can improve with exercises?

Most if not all of us had used alias, pseudonym or avatar at one time or another while interacting with others on the Internet. There may be good reasons for doing so such as the desire to protect our privacy, fear of intimidation or to criticize people in power without fear of retaliation. Of course, there could be less than noble reasons as well. Is the use of alias, pseudonym or avatar i.e. impersonation considered breaking the 4th Buddhist precept of lying? If using an alias, pseudonym or avatar is alright then why stop at one? What is wrong with using more than one impersonating identity? If a person created multiple accounts in a forum (like the one I am writing in) and there is no explicit rule forbidding it, is it alright? Appreciate if answers would cover the subject from a Buddhist perspective.

I have been meditating for a few years now. I love the ones that deal with breathe control. I have use Headspace, calm, and balanced. All help a little but I have done trials of all three and don’t know which is better. Please help

No matter how many retreats or how much I meditate and try to practice metta etc people mostly just irritate me. I just feel happier alone like a hermit in a natural setting. I hate living in a shoebox in a city full of ignorant selfish people. It's like hell to me. I actually get up at 2am so that I can do a whole bunch of stuff before I have to deal with people. One on one I can do social things but as far as humanity as a whole I find people repugnant. Animals are so much nicer. They love unconditionally, they don't judge, bully, use, destroy and pollute nature etc etc

I haven't even tried Mindfulness properly and I am already facing huge trouble. I tried to practice mindfulness meditation because I have very poor memory and focus in studies. I tried to be mindful but when I tried to do so, it is interfering with subconscious activities like basic memory and understanding. These are stuff that is mostly done subconsciously but when I become mindful my thoughts are becoming extremely diverse and I am overthinking. Let's say a multiplication comes to my mind - 4x9=36. My mind is like "How is this happening? How is this memory forming? What is 4? What is 9? How am I remembering this specific multiplication when I am remembering so many things? How am I remembering the spelling of 'four'?" and thus my mind would try to decipher my memory. When my mind doesn't find any audio-visual reason for my meditation, these basic memories are fading? I tried to use mindfulness while studying. When I read a sentence, my mind would automatically decipher the meaning. However, due to mindfulness, it is becoming way more complex as my mind is asking questions like "What is 'and'? What is 'is'? What is 'market'? What is 'regulation'? How do I remember the word 'regu' and 'lation'?" And so on. It is slowing me down heavily and I can't control it. If I try to focus on the present, as mindfulness would require, I cannot focus on what I am studying, as my focus is on words, not on understanding, since understanding requires me to imagine and use my intuition, which I can't when I am observing my thoughts. The entire process of learning, which was somehow automatic, is becoming tiresome with mindfulness. I cannot recall anything, as the process of recall is automatic (subconscious) and when I am observing the recalling process, I can't do it. Mindfulness involves focusing on breathing, and I do it, but when I resume my daily life, I find myself often distracted, focused on breathing or my 'self' rather than the activities. On top of it I found that [executive dysfunction is a side effect of mindfulness](https://www.verywellhealth.com/mindfulness-can-be-harmful-researchers-say-5186740) , which is making me worried if I will become disabled by practicing mindfulness. The article says that Buddhist scriptures have recorded these negative effects (where?). Dalai Lama apparently said this is happening because people are not focusing on the 'end'. What is that supposed to mean? What should I do? My memory and focus is poor, so I tried to meditate, but when I do, I start overthinking and my automatic and subconscious processes becomes worse.

There must be some reason, to use **vedayita** and not **vedana**. my intuition says that its not cessation of feeling. but cessation of feeling object. what do you say ? From DPD digital pali dictionary: vedayita nt. which is felt; felt experience; feeling; lit. felt [√vid + *aya + ita] ✓ vedanā 1 fem. (pleasant, unpleasant or neutral) felt experience; feeling; sensation; second of the five aggregates; lit. causing to know [√vid + *anā] ✓

I just read '. . . Bhadda Kapilani, a practitioner who for many lifetimes made the aspiration to be reborn as a woman.' What are the textural references for this?

I have been following Goenka tradition of vipassana for a few months now(one 10 day retreat and 5 months of daily practice). We are instructed to keep our attention below the nostrils and observe the flow of breath (i.e., just know that you are inhaling or exhaling). My problem with the instructions is that I can feel the sensations under my nostrils, but I don’t understand what that sensation means i.e., if it is inhalation or exhalation. For the longest time, in an attempt to figure/know what the sensation corresponded to, I think I was controlling my breath, which proved to be counterproductive as I was having trouble breathing normally. Even extending to normal day-to-day affairs. I tried using harder breaths, longer breaths, but I never could go beyond understanding that there is sensation under my nostrils. I understand that it is for building shamata, and the knowing of if the sensation corresponds to inhalation or exhalation doesn’t matter that much. But I am assuming there is a reason the instruction is a certain way. Am I doing something wrong. Any help is appreciated. I read that the Mahasi tradition emphasises keeping the attention on the rising and falling of the belly, but I don’t think I am ready to mix traditions yet. Does anyone know what might be happening here or have any suggestions on what can be done to help better my practice.

From wikipedia : Alara Kalama (Pāḷi & Sanskrit Āḷāra Kālāma/ Arāḍa Kālāma]), was a hermit and a teacher of SamkhyaHe was the first teacher of Gautama Buddha. I want to know ***which scriptures of samkhya philosophy were taught to buddha?*** Also was Buddha told characters of mahabharat /ramayan . Is it mentioned anywhere?

I am currently in a state of being that I don't understand properly. My main concern is that even though I am able to bring about major changes in my mind in a relatively short amount of practice, I am nonetheless deeply unaware and unfocused in every day life. For example, a lot of my time is wasted by me being in my head... Thinking unnecessarily situation, concepts, even Dhamma etc. but I end up not getting done much. Every morning with the intent of focusing on tasks, I end up doing just an hour or two hours work at best. Even other normal people are much more focused in their 9-5 jobs where they are working eight hours - and many of them don't even know about meditation etc. Other examples - - the slightest discomfort makes me feel strongly averse and then suffer disproportionately. - small amounts of substances have drastic mental effects - alcohol, caffeine, marijuana etc. I should mention some background info - I don't consume alcohol, weed etc. I am addicted to pornograhphy though. I am socially anxious, with slight aspergers and slight depression. Dhamma-wise, I am quite familiar with buddhism and more broadly, science-philosophy-spirituality. Edit : To clarify, I want to know more about this state of mind and the corresponding defilements. Further, what are the root components of this state (*like for example if someone has a habit of quarreling with people it is probably because s/he has lacking metta, excess anger and conceit*) . Have you experienced something similar, and if yes, how did you overcome it?