I know you must abandoned applied & sustain thought. Getting rid of applied is easy it's gone once the first Jhana is established. But how to you get rid of sustain thought? I have ready many books & articles but i don't understand them to well. They say once you reach the 1st Jhana review them and see how gross the first really is. But wouldn't that break concentration & push me back to square one?

I’m the only Buddhist in my family and there are very few Buddhists in my community. To make matters worse, the closest Buddhist temple to me is a New Kadampa Tradition meditation center. Because of this, I’m starting to wonder if I’d be better off leaving my family behind because I think I’d have more exposure to the dharma with other people. Answers from any school of Buddhism are welcome. Edit: The reason why I asked this question is that I thought I’d be held back from understanding the dharma if I was a Westerner with no other Buddhists in my life. In addition, I suspect my parents of being narcissists and that they’re using me as their golden child. I joined Buddhism at the age of nine because I lost interest in Christianity and saw Buddhism as much less dogmatic and more reasonable. However, now that I left NKT, I don’t have a master to rely on nor am I part of a sect, although other forms of Mahayana peak my interest with their focus on the collective whole.

I am asking this because now, after three years of daily samatha, I sit between forty-five minutes to an hour. Should I be sitting longer? I stopped timing myself about two years into practice, and generally speaking I sit until I emerge spontaneously from a state of concentration. Unless I am having a particularly difficult session I am rarely aware of the passage of time anyway, but more often than not I eventually just stop chanting and rest for a while in the stillness, and at that point it's like -- I could just sit there indefinitely. There is no reason to keep sitting, let alone a reason to stop.

The Wikipedia article entitled "Buddhist influences on Advaita Vedanta " states: > A few Buddhist scholars made the opposite criticism in the medieval > era toward their Buddhist opponents. In the sixth century AD, for > example, the Mahayana Buddhist scholar Bhaviveka redefined Vedantic > concepts to show how they fit into Madhyamaka concepts, and "equate[d] > the Buddha's Dharma body with Brahman, the ultimate reality of the > Upanishads. My question is this an accurate description of the teachings of Bhaviveka? Did he redefine Vedantic concepts to fit a Buddhist view? I want people knowledgeable on this subject to answer.

The dialectics between Buddhism and the philosophy of Sāṅkhya are profoundly recorded especially in Chinese and Tibetan Vāda Grantha-s — this is to the point that most major Sāṅkhya texts extant today are reconstructed from their Chinese and Tibetan translations. Other Buddhist texts are also vast sources about the school of thought and its preceptors; the information regarding the early preceptors on the other hand is scarce in Sāṅkhya texts themselves (the outlier being Yuktidīpikā) or in other Hindu works. One example of this is K'uei Chi's commentary on Vasubandhu's Vijnaptimātratasiddhi where he elucidates about Kapilā, his school of Sāṅkhya, and his successors. He also states about debates between the schools and about Vasubandhu's refutation of Sāṅkhya philosophy. He records this as his master Hiuen-Tsang narrates to him. The *debatable* thing though is he mentions Sāṅkhyakārikābhāṣya on the Sāṅkhya text of Sāṅkhyakārikā as a work of Vasubandhu. As far as I know, he is not alone here - Yuen Ts'eh in his commentary on Nyāyānusāraśāstra, Tsing Liang (Ching Kuan) in his discourse on the Avataṃsaka and Ju Li too in his commentary on Vasubandhu's Vijnaptimātratasiddhi mentions the same. The point to note here is that though debatable, traditional Indology doesn't hold any connection between Vasubandu and Sāṅkhyakārikābhāṣya. J. Takakusu mentioning the same states "There is, however, no reason whatever why a Buddhist should write a commentary on the work of his opponent...", he continues to posit that the mention of Sāṅkhyakārikābhāṣya in the aforementioned texts is due to confusion - "...and this point too, I think, must be dismissed as a confusion arising from a resemblance of the names, Sāṅkhya saptati, and Paramārthasaptati." Personally, I don't think these two points hold much merit — (i) We have a plethora of instances against the reasoning. Thousands of works and commentaries are written on rival texts including major works of opposing schools of thought. (ii) There is an intelligible difference between the titles even if the saptati is common. To have confusion between these by multiple people doesn't hold any practical value of reasoning. Also in my opinion the text of Sāṅkhya saptati was pretty well known in the Chinese-Buddhist realm of philosophy, evident from Yuktidīpikā's mention of multiple discussions and debates between the Buddhists and the followers of Sāṅkhya. I am curious to know anything against this. Supplementing my limited research, **I'd like to know** if Vasubandhu really wrote Sāṅkhyakārikābhāṣya and if you know any other resources (*primary sources like texts of preceptors or scholarship of modern scholars*) that either sustain the link of Vasubandhu and Sāṅkhyakārikābhāṣya or go against it. And please let me know if I'm misunderstanding something or am in ignorance of some critical information here.

I think it translates as e.g. "one who has thus gone". My question is whether any historical being has ever really and in entirety "thus gone". Perhaps in spirit, or in expression, but if e.g. Gautama really did - wouldn't we all be likewise "thus come"?

Recently had an interview in which I didn't gave my 100 percent, it was failure but I am not new to it. But this time something different happened I was shaking from inside, and negative thoughts about myself were coming spontaneously even if I didn't want them. It seems like I am not able to live upto my full potential. Something is dragging me from inside, what is it? Is this explained in Buddhism? Is there any name to this condition?

I was on a project to read bhagvat geeta and understand it's true meaning by myself (since I was baffled by plenty of commentaries done by others). It's 4th *adhyaya* and I am convinced that this text is written with intention to cover failures of orthodox religion under god's name. The indirect attack on teachings of Buddha(little of which I know) is also evident in some verses. Nonetheless, I want to look for pure knowledge about myself and troubles I am going through and this time it's through Buddha. I am not new to Buddhism but I want to start from scratch,From where should I start? Which is the best book/resource to get authentic information about core of Buddha's teachings?

Did the Buddha have unpleasant or negative emotions after his enlightenment? For some time I believed the Buddha only had what you would call pleasant or peaceful emotions. But as I learned that Buddha was still visited by Mara after enlightenment, I began to question this notion. Furthermore, I read an Ajah Chah book in which he said the Buddha did have defilements, it is just that he was ‘far’ from them. http://www.ajahnchah.org/book/Opening_Dhamma_Eye1.php What are your thoughts on this? I think if we cling too tightly to some ideal in which we never experience any sort of emotional discomfort, then this can actually be the cause of suffering as it causes aversion in us. Because if we wish to be free from these feelings we can prolong them by giving them too much attention instead of letting them simply pass. May all beings be well.

This is how I understand it and I'd like some clarity on where I'm right/wrong. Rebirth/the next birth happens when the mindstream, attracted to particular situations because of its mental imprints , 'finds' a suitable host body after death and incarnates into the flesh. Then the being, be it human or animal or deva, undergoes a series of situations due to karmic conditioning, creates more karmic conditioning, dies and is born again ad infinitum, unless it has the fortune (or karma, really) to encounter Buddhist teachings. Then the seed of enlightenment is planted; the being goes through several lives become increasingly interested in transcending the cycle of suffering. They follow Buddhist teachings consciously and diligently until they attain enlightenment. It doesn't have to explicitly be 'Buddhist teachings', but the being's motivation has to stem from compassion and bodhicitta. Certain enlightened beings who have already figured out the whole cycle & broken out of it (e.g. Amitabha, Padmasambhava etc.) leave being technology that unenlightened beings can use to break out of the cycle. i.e. Mantras. I would guess that its because chanting the mantras gradually shapes the mindstream to be more similar to that of the enlightened beings'. That's why its recommend to practice one mantra diligently, rather than spread out your efforts across several, and that 'all practice is the same because buddha-nature is the same'. **Is my understanding wrong in any way?**

What does one know or think: Is there any praise of shred-parami (perfections in appearing modest) by the Sublime Buddha, such as in out-fit, outwardly appearing, using of such stuff, and if why? If not why? To give an idea in a samples of certain "modesty": * Better to catch fishes with the hand instead of catching with high tech, yet still after meat. * Better to wear recycling garments then new, yet still after look. * Better to drive an old car then a new one, yet still after comfort. * Better not to cut hair and let it grow, yet still after appearing certain. * Spreading "I am content with an old camry" to sign out modesty and swifting to rave as soon conditions make it possible. *[note: not given for trade, exchange, stacks but for gaining release from the wheel of hypocrisy and corruption]*

**Hello,** I understand that the six realms can be interpreted as states of the mind. But at the same time I believe in Yidam yoga, not only as symbolic but as a real emanation too - I have devotion. If the six realms are only symbolic then Buddhas / Siddhas cannot surpass the three times and cannot preform any miracles also; as I think they are both superstitions, so may be rebirth. At the same time nirvana may not be reachable by mantras as only a 8th level Bodhisattva can compose a mantra; and a lower level Bodhisattva in the 1st step is able see 100 lives before and after. I do believe in miracles, karma, nirvana, rebirth and "spirits" because of my experiences in life. I might be wrong, but shouldn't this make sense ? I mean Buddhism is very logical... What is considered a superstition from a Buddhist point of view ? **Thank you !**

Given that awakening is accomplished by the destruction of the āsava, understanding what precisely the āsava are (and what they are not) is a key to unraveling the mystery of the Buddha's teaching. At the 13:29 mark of this talk, 2016-11-16: Ajahn Sucitto: Asava and Careful Attention Ajahn Sucitto made the following claim: > The āsava are the saṅkhāra that are encoded with ignorance [avijjā] IMHO, this simple statement is profound. It places the āsava here: **paṭiloma-paṭiccasamuppāda:** 1: avijjā 2: saṅkhāra ** knowledge** I am 99% convinced that this interpretation is correct. It just fits. However, if possible, I would like some evidence from the suttas to corroborate this interpretation. Does such evidence exist? Ajahn Sucitto kindly responded to my request for information on this matter, thusly: > “'Avjijja paccaya sankhāra’ is the frequently reiterated beginning of > the paticcasamuppada (dependent origination) sequence. If you google > this you’ll find many sutta references. This means: ‘with ignorance as > a condition, formative energies arise’. These sankhara formulate > consciousness - the outward-looking intelligence that formulates data > in terms of labels and forms (nāma-rupa). The motivation behind this > formulating is to generate a substantial and enduring reality out of > them. This is the asava of ‘existence/becoming’ (bhava). There is also > the motivation towards stimulation; this is ‘sensuality’ (kāma). > Ignorance as the other of the three asava is the motivation to ignore > the others and just keep adding more proliferation to the mix. This > conclusion has arisen through prolonged study and practice."

Do they exist in the same terrestrial world as ours, or is there a realm where they exist that is only accessible once you progress up the spiritual ladder?

Buddhism although doesn't address the path of the gods for enlightment, it is seen that they are largely addressed for their existence. There are entities - dakinis, pisachinis, etc that are negative demons and are acknowledged. In Hinduism, there are methods in *tantra* to invoke *kavacchas* (or shields) to protect the physical self and materialistic self from those negative entities. They largely require deities who take part in shields and project their fellow human being. Are there any alternative practices in Buddhism too - to prevent or stop negative entities (if they exist) from being a burden on the spiritual journey of enlightenment? Like invoking shields in Hinduism or anything parallel?

For quite some time now, no matter what innocuous thing I do my mind can randomly wonder to some past experience for no reason at all other than a common bond between the memory and present action or experience. A few examples: - I am making a cup of tea and my mind wanders to a conversation I had 15 years ago with a person about brewing a cup of tea. - I make some food and my mind wanders to a person I once cooked food with a decade ago. - I am walking and see leaves on the ground and my mind wanders to a memory of my youth 3 decades ago when I played with leaves. My main practice is a form of mindfulness and observation of any klesha and applying an antidote on its arrival. When these thoughts arise I stop them instantly. The issue is that they can happen randomly at at any time, and that I do not know their cause or how to stop them from arising. Why is this? Is this part of the root poison of desire, to desire to be "I/me" and the memories of the past reinforcing this, clinging? Is it a by product of the mind-stream (past/present/future) that cannot be avoided? Is this something that all beings suffer from up to or even after arhantship? Of course I can bring up a memory for context on command. My mind was not always so calm. It was once unruly and I was able to be completely controlled by kleshas. In the above situations, the memories are not being commanded as well as I am not being controlled by kleshas. I am not asking for personal advice on how to deal with it, because in a more conventional sense it is just a simple distraction that I as a practitioner apply an antidote and alleviate. Is this wandering usual, what is its cause, and can it be completely eradicated? My mind is not defiled by any sort of strong klesha. These do not seem like general defilements. They are short lived, 2 seconds and I am back to sati of the present moment, but this has been going on for so long now. I feel either this is something I would need to do something specific to eradicate (I do not know what) or it is something that others also experience frequently and is just part of the samsaric experience. Something not to be concerned about.

**Hello,** I'm a Vajrayana practitioner since 2018, Nyingma School, and have been taking medication for 3 years. **What's the Buddhist point of view of Mental Illness and Hallucinations ?** I'm asking this question because I want to be a monk but don't know if it's possible because I'm sick. At the same time I don't know how far this is true because this term "Mental Illness" didn't exist in this context in the ancient times and people with supernatural abilities are mentioned in legends that are believed to be real. I'm not saying I'm one of these legends because I'm not, but, I've had my share of supernatural encounters even tho they were dismissed and there were other times that the voices wouldn't stop. **Before I started to take the medication I would do Shamata meditation easier, now I feel numb, in my heart, and sleep a lot**. I started o take the medication because I had problems at home, entered in a depression and decided not to take my life. My relationship with my mother was really bad, she was abusive yelled at me everyday, hated that I meditated and did yoga, but many years later things are better. It's a wish fulfilled, but now I can't stop taking my medication as I'm studying and I think it's for the best - at least for now. **As modern medicine didn't exist back in the day what was the Buddhist point of view of these illnesses ? And what was the method to solve this issues, if they are actually issues ?** I'm not looking for a cure for my "illness", but, I'm really serious about my practice and daily routine - that's why I want to give my life for a greater cause and to become a monk. **EDIT:** I was informed about **wind disorders** and some can be classified as **Mental Illnesses**: - [rLung, Mind, and Mental Health: The Notion of “Wind” in Tibetan Conceptions of Mind and Mental Illness](https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6522449/) **Thank you for your time**

Should one visualize while scanning different parts of the body? If not, should one try to suppress it? When I do body scanning practice, automatically an image of the corresponding body part arises in my mind. In fact, every single time when I am changing attention from a part to another it is the mental image of that part that arises first and sensations after that (if any). I have a hunch that this is not the right practice. I tried to "stop" it, but I could not...and hence the question. Can you give your insight on this? Also please share a method to avoid visualizing automatically (if that is indeed correct).

This might be a more theoretical question than a directly practical one. I routinely see creatures of different realms approaching humans in the texts. and not just to enlightened ones like Buddha and some of his disciples, but even other far-from-liberated regular monks and householders. Now even though I believe, and to certain extent, understand other realms of existence, it nonetheless remains a mystery to me why would these creatures only appear exclusively in those times and not nowadays. Why do you think it could be the case? I doubt the texts are wrong, although that possibility can't be excluded - especially in the sense of exaggeration etc.

Wondering if anyone could please give me some recommendations for a longer retreat in Thailand. A lot seem to only be 10 days but I'd like to do longer now as Ive done many shorter ones and would like to go a bit deeper. Im not young and need my own room. Thanks 🙏