I am looking for a sutra where the Buddha explains Mindfulness Meditation. Specifically, Mindfulness of body, Mindfulness of Thoughts, and Mindfulness of Feelings.

I have a big question since my childhood and everyone I asked, failed to answer. Please help me. Imagine that there are three men A, B and C. A kills B and commit a sin in a previous bhava. Now A have the karma and C kills A in the next bhawa as a result of A's Karma. My question is, does C make a new karma because of A's Karma. Sorry for my bad english. Have a good day ahead.

I have read about the states of Jhana through Focused Attention Meditation by focusing on breath in Ajahn Brahm's book **Mindfulness, Bliss and Beyond**. But I find it extremely difficult to focus my attention on my breath. Instead, I practice Open Monitoring Meditation (OMM) which I understand as mindfulness of the present moment, being aware of all the sense faculties and not reacting to them or getting carried away by thoughts. What I find most useful is to be aware of the activity in my skull or my brain. If I focus on this activity it seems to diminish. I have gotten this method by myself. My question is, will the OMM lead to the states of Jhana? and What will be the first stage towards it?

Referencing MN 121 > '...focuses on the oneness dependent on the perception of the dimension > of infinite space...' As I understand the perception of the dimension of space is the experience inside Jhana. Why did the Buddha tell Ananda to focus on oneness directly? Is this sutra meant for advanced practitioners who can focus on the infinite space? My question is how to achieve this focus?

I am new to practicing Buddhism. I was first introduced to it through reading "What The Buddha Taught" by Walpola Rahula. Since then I've begun practicing Ānāpānasati and zazen, as well as reading suttas from the Pali Canon and writings from Zen teachers like Gudo Nishijima and Brad Warner. I often find myself in a kind of "information-hoarding" mind-state where I voraciously read, save, and make notes about things I find interesting about Buddhism. Recently I have felt, however, that my time could perhaps be better spent. I don't meditate every day, but my readings seem to suggest that meditation is very important for developing insight and "direct realization". I also have realized that much of my "studying Buddhism" occurs while procrastinating tasks I dislike (i.e. studying, applying to jobs). I realize that this aversion itself may cause greater suffering for me, and I should probably try to not value one thing over another, as long as they're all correct actions. How can I simplify my practice and build up my confidence? Are my thoughts reasonable? Thank you for your time; be well

> There is no punishment for anger. It is the anger which will punish you I pondered on this for a few hours now but can't understand the meaning. Tnx for all the help

In the Talaputta Sutra , the Buddha says that actors will either be reborn as an animal or go to hell. > When an actor on the stage, [he thinks that] after death, he is reborn > in the company of the laughing devas,' that is his wrong view. Now, > there are two destinations for a person with wrong view, I tell you: > either hell or the animal womb. Why does the Buddha have such a dim view of actors? I can imagine all kinds of professions that would be less ethical than acting. Was acting a very different sort of profession in India 2500 years ago? Would the same kind of fate be shared with actors today? Are actors frowned upon in modern day Buddhist countries? The motivation for this question is that I am due to give a talk on right livelihood at a local Buddhist centre. The last time I did this talk I told this story. Unfortunately, there was an actor in the group and she was shocked. I couldn't really justify this harsh opinion, so I just muttered an apology and moved on. Many thanks for any/all responses.

Will they get to suffer in hell? I am trying to find out more about their fate..I know that if you get angry a lot you get reborn ugly..But what happens to people who cheat on you??Will they get cheated on in a future life?Or will a worser fate await them..? I vaguely heard Ajahn Brahm talk about the Nirayas and he did mention a hell where adulterers go to.Is this true.. Is there really a special kind of hell for adulterers..if yes what happens to them there? Thank you

I'm not sure how to understand the sixth reward, or even who is rewarded. Can someone explain it? (AN 6:103, from https://www.dhammatalks.org/suttas/AN/AN6_103.html , complete sutta quoted below) “In seeing six rewards, it’s enough for a monk to establish the perception of stress with regard to all fabrications without exception. Which six? ‘The perception of disenchantment1 will be established within me with regard to all fabrications, like a murderer with a drawn sword. My mind will rise above every world. I’ll become one who sees peace in unbinding. My obsessions2 will go to their destruction. I’ll be one who has completed his task. **The Teacher will have been served with goodwill.**’ “In seeing these six rewards, it’s enough for a monk to establish the perception of stress with regard to all fabrications without exception.”

I am finding it difficult to focus on the incoming-outgoing breath. Whenever I become mindful of my breath, the Mind kicks in. I cannot even focus for 5-10 breaths, the mind activates. Giving the mind some work, which is being aware here, kind of activates the mind. Instead, if I become mindful of thoughts, I can remain without thoughts for 5-10 seconds. Correct me if I am wrong, but is this Zazen kind of meditation, -- Just sitting, Doing Nothing. Will this practice help attain meditative absorption states?

Background - My sister's son did not work at all in his life and has been taking anti-depressants for many years now. My sister must be very sad and worried about him constantly, but she never talked about it to anyone. His father decided to get him help with meditation and went to this place called "Nirmaya" in Pune city, India. My sister did not want to go for this. But because she was not strong enough to resist him, she had to go along with it. They arranged for long distance meditation for him by uploading his picture in their computer and told him to meditate at home. They told him to let them know whenever he meditates so that they can send positive vibrations to him through his picture on their computer. They charged fee for every call. They also said if parents do the meditation, it will be beneficial. My sister started doing meditation along with her son to show support for him. Nothing happened to the son and the father, but she started feeling very sad and tired and low energy. No one thought deeply why it is happening to her. She thought that she is depressed so decided to see local Psychiatrist. In her first visit she mentioned her worries about her son to the doctor and nothing else. Doctor did not ask any history about her life and put her on two anti-depressants, one anti-anxiety drug and multivitamin tablets. At this point my sister is taking all those medicines and doing meditation. She was already a very silent person but after this she became more silent. She continued to have sadness and low energy. So she called the doctor and reduced the dose of anti-depressants. She became sick with flu and could not function at all. During her sickness she stopped meditation. Once she came out of the sickness, she started meditation again. She also requested her doctor to reduce her anti-depressants dose. Doctor stopped one anti-depressant and multivitamin tablet. My sister did not feel better. She stopped taking the anti-depressants. She continued with meditation. This whole thing started with meditation on June 20th, 2022. October 17, 2022, she committed suicide in the morning. What happened to her? Did meditation affect her in such a way that she did not want to live any longer? Should all the places that recommend meditation be held responsible for not giving enough warnings to people they are supposed to help? Has it become money making machine with very little studies about meditation and anti-depressants drugs? If you can answer my questions truthfully, I will appreciate it. Thanks. Jayshree Deshmukh

there is a meditation technique that supposedly was given to v. moggalana by buddha wrote here like this: > “If you do not abandon your drowsiness by doing that, Moggallāna, then > you should pay attention to the perception of light – the night as the > day, the day as the night. In this way you should develop an open > mind, a mind of unveiled radiance. By doing this it is possible that > you will abandon your drowsiness. but then another script is saying it's delusion: > “There are some contemplatives & brahmans, brahman, who have the > perception of ‘day’ when it is night, and of ‘night’ when it is day. > This, I tell you, is their being in a dwelling of delusion. As for me, > I have the perception of ‘day’ when it is day, and of ‘night’ when it > is night. If anyone, when speaking rightly, were to say, ‘A being not > subject to delusion has appeared in the world for the benefit & > happiness of many, out of sympathy for the world, for the welfare, > benefit, & happiness of human & divine beings,’ he would rightly be > speaking of me. which one is correct? both? or perhaps it depends on context? what is the context? a related post: https://buddhism.stackexchange.com/questions/10528/how-to-attend-to-the-perception-of-light

As we all have heard the Buddha spent 7 weeks after his enlightenment in different places and engaging in different activities. But in the Mahavagga Pali (the first half) in Vinaya Pitakaya states that the Buddha only spent 4 weeks after enlightenment. And after that week only the Sahampati Brhama invited him to teach Dhamma to the world. (In the 7 weeks tradition this happened in the 7th week) 1st Week - Under the Bodhi tree 2nd Week - Under the Ajhapal Nuga(Goatherds’Banyan tree) tree 3rd Week - Under the Midhella tree (The Mucalinda story) 4th Week - Under the Kiripalu tree (The Tapssu Balluka story) Also in the Sutra Pitakaya I found the following sutras as well. These sutras talks about the first week. Ud1.1 Ud1.2 Ud1.3 This sutra talks about the second week. Ud1.4 This sutra talks about the third week Ud2.1 4th week is anyways stated in the Mahavagga Pali. But in the Pujawaliya written by Ven. Mayurapada Parivenadhipathi Buddhaputhra suggests that the Buddha spent 7 weeks after the enlightnment in different places and engaging in different activities. Sath Sathiya - 7 Weeks If Vinaya Pitakaya is the one that is to be accepted (Vinaya and Dhamma are the Teachers after me - Buddha) then did the Pujawaliya writer exaggerate the 4 weeks into 7 weeks? Even in that book i didn't find any references to the Tripitakaya (Pali Canon) as well.

I have tried meditating (by concentrating on the breath) but have not experienced any benefits from it. Are there any good books on meditation out there that can help me achieve a better meditation practice?

I have been smoking for about 5 years now. I never really 'started' one day, but it just made my day to day life more enjoyable, and it did so consistently, so I never had a reason to stop. Recently, I have read about Buddhism and started breath meditation. This brought attention to my lung capacity and, to be honest, made it difficult to meditate without occasionally 'gasping' for air. All the things I have tried when feeling urges (hot showers, nicotine gum, sleeping, video games, money restraints) don't work for long enough. Most days I create a 'reason' to not smoke, I end up smoking anyway because my mind keeps thinking about things like the validity of the reason, why I need an excuse, etc. Similar to how telling a child to not look at an elephant will rarely work. I have always had an addictive personality, and am now realizing the only reason I did not engage in smoking in the past was mostly because I was addicted to something else. Currently, I am unemployed and though I have enough money to get by, I am still looking for a job so that I have something else to direct my energy towards. All of these workarounds and escapes are tiring. But smoking is worse. Is there a way to build willpower and discipline from scratch? Or is the only escape to find something else to do?

I've heard this quote in a few places, attributed to the Buddha. Prominently, Tara Brach uses it . It varies sometimes: - "Everything rests on the tip of one's motivation." - “Everything rests on the point of intention.” But the gist is always the same. 1. Where in the Tripiṭaka (or elsewhere) does this quote originate? 2. How can we understand this quote? What is this "tip of intention"? Is it perhaps translated from [mano, as in 'intending mind']( https://discourse.suttacentral.net/t/on-the-first-lines-of-the-dhammapada/18718?replies_to_post_number=16) , or some link in the chain of dependent origination, or something else?

I've been practicing and managed to access first jhana, but I haven't found a solution to one obstacle that often frustrates my meditation: [earworms](https://en.wikipedia.org/wiki/Earworm) . (Earworms are musical fragments that play repetitively in the head, and which I experience the majority of the time. Outside of meditation I have tried to control earworms using various anecdotal techniques, but the best I have ever been able to do is replace one earworm with another.) When I sit to meditate and I have an earworm going I find it impossible to break free of it. The problem is that whatever part of my mind is playing the earworm seems to be running on a separate thread from my attention. Without an earworm running I can focus on breathing and then feeling and everything else fades into the background. With the earworm running everything fades into the background and then the earworm grabs *more* attention. It's like trying to fall asleep with a fire alarm going off, and the closer you get to sleep the louder the alarm gets. I've tried running white noise machines and focusing on the white noise, but the earworm seems to be independent of outside audio stimulus other than music. Is there some music-like sound that is still conducive to vipassana?

This is very similar to https://buddhism.stackexchange.com/questions/22696/did-siddhartha-gautama-achieve-nirvana It is also kinda separate/different, and since I have not "realised all phenomena are non-self" I might ask my own question, especially as I am more interested in Mahayana Buddhism, just not what 'nothing to attain' means. Is our historical Tripitaka Buddha also Siddhartha Gautama, the prince who left home? Clearly they are not identical, because the latter has undergone complete and perfect enlightenment (so not the same question as the above). But are they in any sense the same? Follow up questions like whether the Jataka stories are about Shakyamuni Buddha, whether the dharmakaya is Shakyamuni Buddha, would also be appreciated.

What does Buddhism say to do when a specific Buddhist teaching or example of a teaching, is in disagreement with lived experience? This is not about rejecting the whole way but maybe small parts based on lived experience not wants. (Example, Brother Phap says when we are strong we are more likely to hurt people and when suffering or hurt we are nice and sweet. In my experience, hurt people hurt people more so it seems false to me.) https://youtu.be/6P-NrCNUSJU

Recently I happened to read the following review and comments about the book "The Broken Buddha." The Broken Buddha and its Implications The Broken Buddha: The revenge of the unfaithful monk > By Carl Stimson: > > The book is the work of Shravasti Dhammika, an > Australia-born man who ordained as a Theravada monk in 1976. It was > published in 2008, though as he states in the preface, most of it was > written several years earlier and he only decided to publish after an > “unauthorized draft” appeared online. I am unsure how much the > official version differs from this draft, but the text retains a rough > feel. At less than 80 pages, it is somewhere between long essay and > short book, and is at turns angry, funny, cutting, astounding, and, > unfortunately, sometimes poorly researched. For some, Bhante > Dhammika’s casual relationship with facts and tendency toward > generalization may limit their ability to take the thrust of his > arguments seriously. Both of them says most of the S. Dhammika's views are angry and and misleading. Is S. Dhammikas work poorly researched and baseless?