Today I realize that, if something good or bad happens to me, it is caused by Karma. It gave me a huge relief. Because before I would experience aversion when something bad happened to me. But now, I believe that I am 100% responsible for whatever happens to me. But, As I know, not everything is caused by Karma. There are some other reasons such as whether, Dhamma etc. So how can I know the real cause behind something for sure? (Is it Karma or some other cause?) It is said that someone needs to experience the truth to understand the truth. So how can I build a solid understanding of the cause behind things and Karma?

Why did Sakka steal the Visuddhimagga three times according to the legend -- was it because Visuddhimagga erroneously stated that it couldn't be done by a sotapanna?? Quoting from the Introduction to the English translation: > The reply was: 'I have come to translate the Buddha's Dispensation into Magadhan'. The senior elder told him, 'If so, then construe the Three Pitakas upon the text beginning "When a wise man, established well in virtue ..."'. He began the work that day, the stars being favourable, and wrote very quickly. When finished, he put it aside and went to sleep. Meanwhile Sakka Ruler of Gods abstracted the book. The elder awoke, and missing it, he wrote another copy very fast by lamplight; then he put it aside and slept. Sakka abstracted that too. The elder awoke, and not seeing his book, he wrote a third copy very fast by lamplight and wrapped it in his robe. Then he slept again. While he was asleep Sakka put the other two books beside him, and when he awoke he found all three copies. He took them to the senior elder and told him what had happened. When they were read over there was no difference even in a single letter. Thereupon the senior elder gave permission for the translating of the Buddha's Dispensation. From then on the elder was known to the people of Ceylon by the name of Buddhaghosa.

I would like to know if the secular buddhism could be considered a religion. I have started to study about it a while ago and I think it's make much sense to me, could I consider me a buddhist, even though I don't believe in some of traditional buddhism beliefs?

Buddha does not deny God. He simply refuses to be any God because all Gods are impermanent… that is they take birth, age and then die … which is painful. Or source of sorrow. My question is :Was this world built by mistake by some God ?

In a recent Buddhist Geeks podcast the presenter Bodhipaksa stated that by the time the Buddhagosa wrote the commentary Visuddhimagga in the 5th Century CE, meditation had been largely abandoned. He goes on to state that there is good evidence that 500 years previously Buddhist monks had given up meditation and felt the best they could do was to pass down the Buddhist texts to further generations. To what extent is this analysis of Buddhism true? Was meditation really not practiced for a large proportion of Buddhist history? If this is the case then when was meditation 'rediscovered' or at least reinvigorated?

I am seeing a pattern between MN118 and MN119.. That says something about kayagat sati..

I know this could potentially be a huge question: if abhidhamma/abhidharma differs in Theravada and Mahayana, how does is it differ and why?

I was wondering how the mental factors of *Fear and Shame* should be understood. Normally I would understand them both as being unwholesome but I guess in Abhidhamma-perspective they have a different meaning. How should they be understood according to the Abhidhamma? They are both listed as belonging to the group of *Beautiful or Moral* cetasikas.

As per Buddhism, what are elements of soul, or what is soul made of? (If we split body and soul to separate them, then what are elements of soul?)

Right now sometime if i try to concentrate i can feel the calmness in mind. Before 2 years i used to feel inner joy after doing meditation. If i do meditation everyday for 2 -3 hours, how much time will it take for me to leave the rupa jhana? Or simply, is their any time intervals in which meditator experiences all the jhanas one by one?

During deep meditation, I start to feel waves of some sort of energy that's hard to explain, the best analogy I can find is "an electrostatic feeling, like an aurora borealis" around the head, and sometimes the body too. The deeper the state, the more intense. Sometimes it gets so intense I have to pause, but it is still a powerful and beautiful moment. Do you have similar experiences?

Science is not part of Buddhas teachings but the teachings of Buddha can be adapted into science. For example : sabbe sanskara annica can be adopted by science (physics especially) This will translate as : No experiment can be repeated forever. No system can function smoothly forever. How do you think my small attempt to bring Buddha and science together. holds ? Can I adapt Buddha’s teaching into science ?

1. Was rebirth introduced in the First or Second Turnings, and why did the Buddha teach it? E.g. was it necessary to understand emptiness, causality, etc.? For example, I imagine that some "reasons why" might include: - Maybe it helps deemphasize a person's current lifetime, highlighting its impermanence, so that one does not cling to it or themselves. - On the other hand, for some, it seems to be a source of inspiration to persevere on the Path, for a "good rebirth". 2. Would any of the Buddhist doctrines, excluding karma and rebirth, fail to make sense without rebirth?

Does mindfulness end kamma ? is that a good thing ? !!! yes I am aware that the goal is not to attach to anything so avoiding suffering and that good kamma in the end is also "bad" !!! I am asking about whats the benifits of mindfulness eradicating kamma becaus : Dont we all have a ton of kamma from a gigantic amount of kamma and if we eradicate kammas throw mindfulness it will just be replaced with other kammas which can also be bad kammas ? i mean its not like we reach nibana by cleaning up all the kamma "We" got - but by developing wisdom so whats the good thing about mindfulness ending *spesific* (not all) kammas ? I ask this after receiving this reply (and wanted this as a follow up different question) : "Right mindfulness is an intentional (mental) act therefore it is kamma. However it falls under a 3rd type of kamma that is called the "kamma that ends kamma". " from here (I wanted this as a follow up in different new question) : https://buddhism.stackexchange.com/questions/18689/is-mindfulness-itself-kamma-does-it-create-kamma

I vaguely remember reading how some bodhisattva out of compassion went to some hell and then transformed it into a pure land. Does anyone know that story? About which bodhisattva it is? And what's the source for it...

The fourth precept says we should be truthful. I think this means it's virtuous to truthfully admit to uncertainty when you don't know an answer, instead of pretending you do know or evading the question. Did the Buddha ever admit to not knowing something?

In modern world it's often regarded as "poor" if asking questions. "What, you don't know?", others would fast lower others, yet forgeting that they have been given before as well. It is also the subtil fear to be obligated, fall into debt, that people "force" not to ask or on wrong places, wrong people and so the tendency goes in direction "steal" thinking not causing debts. The times of google and more or lesser anonymos exchange places make it even more common that people seek, if even, for places to gain, where they believe not to accumulate debts. It's not seldom, out of this, that "asking questions" is estimated as childish, the way "unwise" and "poor", "people of less skill" come to gain Dhamma. What do you think, is there an adult way that replaces questioning? Is asking questions, asking for things childish? (A maybe useful reflection that might make some parts understandable for answering the question: [Giving, taking and the "new" world - "Labour makes (you) free!?"](http://sangham.net/index.php/page,Arbeit-macht-frei.html)) *[Note: This is a gift of Dhamma, not meant for commercial purpose or other low wordily gain by means of trade and exchange]*

I've noticed that we have a tag on the site for New Age Buddhism which has a couple of questions associated with it (one more now I've asked this!). What is New Age Buddhism though. Can anyone give a reasonable concise definition of it, maybe point to some links for more detail and give a few teachers that follow or expound this line of Buddhism. Does it have anything that uniquely differentiates it from other forms of Buddhism. Or it is a not genuine concept at all?

I was surprised by the answers to the question https://buddhism.stackexchange.com/q/10247/5522 Specifically, [@BuddHo's answer](https://buddhism.stackexchange.com/a/10250/5522) which takes on the question >Why must entertainment be eschewed? I thought it was a great answer that clearly explained how being entertained *could be* a means of escape - to get away from being bored and relying on outside influences to create happiness. However, I had some questions I had left in the comments, but thought I should perhaps expand them into a new question here. > I am still struggling with your explanation for "Why must entertainment be eschewed?" Is not any action we take, even mentally, technically a source of entertainment - even practicing mindfulness? > >I think its the definition that causes me to struggle. "*Entertainment is the distractive cure for fear masked as boredom*" - I consider boredom and entertainment to be opposites, but that definition suggests otherwise. If one was doing nothing, yet was fine (not bored) - I would consider that as being entertained. If it is not one or the other, what is it when one is not bored, and not being entertained? Is being entertained always considered a negative thing?

It's very common in South East Asia today that business people try to socialize with potential customers by appearing or pretending as Dhamma-teacher or Dhamma-friend. Most meetings around the Gems are mainly for such a purpose and is very usual. How does the Sublime Buddha and knowledgeable Elders regard such ways? What fruits are to be expected from such actions?