Given that Vasubandhu and Asanga came after Nagarjunacharya, who was a proponent of a major Buddhist school with a different philosophy. Did they or thier students like Dignaga say anything about Nagarjunacharya?

Trying to find the Sutta where Buddha says for some person who has come to hear him teaching something like give him to eat first, and then he can hear my teaching. There was some setup I dont remember, where it is mentioned he didnt eat / was hungry. Anyone remember which Sutta this is?

I am wondering what is the antidote to loneliness, or the approach towards it, within Buddhism. I am finding myself quite lonely despite being previously familiar and at ease with solitude. I am using social media quite often, mainly to chat with others; I find this might have exacerbated my feelings of loneliness. I am wondering two things primarily: (1) What are the things that cause loneliness and exacerbate it? What are the non-social antidotes to loneliness? (2) Does active and directed attention, whether in meditation or attending to tasks, alleviate feelings of loneliness in the long term? And perhaps (3) what is the Buddhist view on social media use? Is it inherently fragmenting awareness as I suspect? Does it have no benefits?

1. What is atthakalap? 2. So famously known as soul-> atta in Buddha's teachings .. how can one derive soul from atthakalap? 3. And what's after liberated state from atthakalap is achieved? 4. Is liberated mind impermanent too, if so then how or why not if not? I was wondering how this atthakalap works. Thanks to the anger-looking collection of few points [in this question](https://buddhism.stackexchange.com/questions/48515/do-so-called-buddhists-understand-the-term-nous-citta-mind-in-doctrine) , now I can imagine (via analysis) soul and atthakalap, and this is how I understand (or "this knowledge came like this"): Like the mind is cheated by itself via everything in form of grasping -- from point 5 from above link... > For a long time I have been cheated, tricked and hoodwinked by my citta. For when grasping, I have been grasping onto form, for when grasping, I have been grasping onto feelings, , for when grasping, I have been grasping onto perceptions, for when grasping, I have been grasping onto experiences, for when grasping, I have been grasping onto consciousness. ...and atthakalap is said to have 4 members with 4 properties and all are like beads tied to a "rope in form of mind". This mind is not the actual rope rather it tries to be the one due to ignorance(here comes the ignorance part where it can be judged clearly) and when mind stops being a rope here, these beads do not break and shatter rather the impermanent beads remain as it is but mind is freed from that. In that way, everything is impermanent... is observed. In that way, mind is liberated and is said to achieve permanence(in terms of non grasping forever, non clinging forever..). 3. But there is one more concern here, when mind is freed what happens to mind then, after? 4. What's the way to check mind's impermanence, is it's impermanence a way to express change within itself, if so wt's that change?.. :::::: or is there no such thing as mind, it's just the process within body, process of karma(action) which has started to cease after achieving that state!! 5. What's the difference b/w that state and Brahma, if any? (Note:- if reader is not feeling good then kind request to either edit it or break it into multiple sub topics with linked questions, mentioning links in them with seq. Number).

I’ve gone through quite a few periods of meditation everyday, but usually something happens and I tend to off the rails stop for a long period to bad effects. I started learning with Headspace and went through all the Pro lessons and now I meditate without a timer or guide. I’m not really into the religious side of things (sorry if I’m posting in the wrong place.) I’m wondering if I am missing something that is preventing me from furthering my practice. I don’t know where to look or ask. I saw The Mind Illuminated being recommended but then later on being unrecommended due to controversy. I find it hard to trust anyone that says they are on any particular path these days.

Buddha said that we should train ourselves in *metta* in the following way: "Thus you should train yourselves: 'Our awareness-release through good-will will be cultivated, developed, pursued, handed the reins and taken as a basis, given a grounding, steadied, consolidated, & well-undertaken. That's how you should train yourselves." -- Satti Sutta How do monks cultivate *metta*? Is it by some kind of remembrance, recitation or something else?

Master Shi Heng Yi referred to Laozi (Chinese Taoist Teacher) as saying that > It's better to remain clam and do nothing while achieving nothing than doing a lot and investing a lot of effort and energy and at the end not achieving anything (https://youtu.be/HN-YejxtWko) On the other hand, we often hear things like "There are no mistakes or failures, only lessons" i.e. keep trying until you succeed. These two thoughts sound contradictory to me. Could anyone kindly help me figure out what I am missing here? I am open to all schools of thoughts. Personally, I procrastinate a lot while planning or trying to find motivation. I would really appreciate if someone could also share their personal experience.

In MN 61 the Buddha teaches his young son the importance of being truthful.  This is an amazing sutta! So wise, and yet so elegant and straightforward, that even a seven-year-old can learn something from it. Are there other suttas in the canon that **explain** the importance of not lying to oneself, or to others?

If I remember correctly, there are three types of suffering in early Buddhism 1. ordinary 2. from change 3. from conditioning To prevent ordinary physical and mental suffering, we can avoid certain evils. Something similar must exist with suffering form change: we look after ourselves and stay mindful of the good things in our life. What about suffering form conditioned existence, how everything is put together: I believe it is why even pleasure is suffering, and not just when we lose that pleasure. Is there any way to reduce this third, deepest, level of suffering, without Buddhist meditation? Apparently only final nirvana without reminder does so, but can we in any sense make that suffering *less* "prescriptive" (so what if we suffer that way?)

Would most Theravada monks consider the Tipitaka infallible? For example, would most agree with these statements? >*All Scripture is... useful for teaching, rebuking, correcting and training in righteousness...* > >Modified from 1 Timothy 3:16 >*You have studied the Holy Scriptures, which are true... You know that nothing unjust or counterfeit is written in them.* > >Modified 1 Clement 45:2-3

I read the statement recently that all Dhamma teachings aim to produce disenchantment, for the purpose of release / unbinding. Any thoughts on this subject are welcome, but my question is: **Which suttas talk about this?** And preferably, in a way that clearly supports the writer's claim.

On the Eleven-ThirtyEight blog , I found the following statement: > [...] the Buddha would argue that there is no such thing as a ‘thing’ - that the concept of an independent, autonomous ‘thing’ is an illusion. Every action affects every other action in some way or another, no matter how great or small. Every act of being affects another act of being, which affects another act of being, anon and so forth. Is this really a Buddhist view? If yes, are there more authoritative sources supporting and explaining it? Thanks. The question is specifically about “there is no such thing as a ‘thing’” or “the concept of an independent, autonomous ‘thing’ is an illusion”, not just about the idea that all things (assumed to exist) are interdependent. I see this as different from pratītyasamutpāda, which I understand to refer to the latter.

💚Did the Buddha teach anything about scheduling or time management? Did the Buddha ever recommend anything relating to play (as opposed to work that requires effort) as part a good practice routine? Do you know why he taught or did not teach play or time management?

I am mediocre at my job and I am fine with it. But lately, I am having this fear of losing my job because of my mediocrity and there are far more intelligent and skilled people than me. How do I deal with this anxiety?

When one analyzes Saṅkhāras, where does 'unconditioned' fit in? > The word means 'formations' or 'that which has been put together' > and 'that which puts together'. I take this to mean something about parts and wholes, as well as causation. But what about "the unconditioned": will it appear as cognitive residue or by-product of establishing every conditioned thing, or is it an object of cognition one gets to? Or what exactly?

Heello, I am not really Buddhist - although I do read sutras and have some general inkling - or anything at all. I like to do drugs, drink, and other discretionary acts, however I am considering taking a breather from these habits in order to take revenge on a community of people I more or less despise. I would prefer to drink, experiment, and be absorbed in my own creation, but it really screws me up physically, and then the people here like to exploit me - they enjoy seeing me miserable and groveling for mercy. My question is should I cultivate my revenge tactic?, since it is the only thing that is keeping me from enjoying myself via my vices? I guess the physical pain is not enough to keep me from stopping. I'm sure you understand... p.s. Just to be clear, the revenge is not giving the people a reason to be so proud and smug by being drug-free, and the only way I would be drug-free is by keeping up my hateful feelings towards them. I can't imagine doing it any other way.

These sensations and a feeling that my whole body is swaying/floating started on the 7th day of the course. On the 8th day I had quite a surreal experience during one of the group sittings. My eyes would also start watering during meditation. I did share my experience with the assistant teacher and told her that I was scared something was happening to my body. I was also feeling dizzy. The teacher said that this was normal and I should just be aware of these sensations and feelings and not try to control them. The next days until the course ended, I did not pay much attention to the swaying/floating. If I focused on it, I could feel it strongly, otherwise sometimes I would just not be aware of it at all. My question is that it's been two days that I've been back from the course and the last I meditated was on the morning of the 11th day (final day) of the course. But I still have a swaying/floating feeling. Is this normal? Has anyone experienced this? If yes, what did you do about it and did it stop on its own? After how many days? Any insight into why this is happening and if its alright to experience this will be appreciated. Thanks!

What is the difference between merit and virtue from a Buddhist standpoint? Is it the difference between being and doing? Which is better from a karmic perspective? I think the idea of merit in Buddhism is silly because it creates a sense of ownership, like a reward-system or something, whereas virtue seems more elegant and less competitive.

I'd like to read the context for the following quote from Ajahn Chah: > I want those who train with me to see the truth, not just read the > scriptures. I want them to see if their hearts have been completely > liberated from conceptual thinking. It's from a calendar (October 2016) put out by forestsangha.org. Also, an explanation of the meaning of the statement would be very welcome.

I recently broke my vow (do not harm). I purchased a pack of cigarettes for a homeless guy. What should I do to fix this? is there a ritual to do or can i make an offering? Thanks in Advance...