When becoming a monk one has to give up most worldly stuff. I have saved hundreds of Buddhist PDF files and on my Kindle app I have bought all of Ven. Bhikkhu Bodhis books (translations on the Pali canon) so I can use those when becoming a monk and having to learn and study the Dhamma. What if I purchase myself an iPad before becoming a monk - can I then use that iPad with my books after I become a monk? If not, then how should one get access to the Dhamma?

Why is it that Buddhism never compiled a reasonably concise set of canonical texts like the Bible? Buddhism itself has universal beliefs such as the 4 Noble Truths, the Eightfold Path and the notion of going for refuge. To me then it doesn't seem unreasonable that there could have been a Buddhist Bible that complied these central beliefs in the same way as the Christian Bible. Even though the Christian world is diverse they still manage with one Bible (though I do appreciate there are different version such as the Orthodox Bible) and this Bible forms the basis of new forms of Christianity or new emphasis on Christian belief. However Buddhism seems to have an enormous array of texts over a number of different canons (Pali, Chinese, Tibetan) and commentaries and para canonical texts. Why the difference? Is there something in the history or culture of these two religions that caused them to treat their texts differently. Am I wrong and the differences aren't really there if you look at it correctly? Is it a theological matter? I appreciate you could ask the same question about Islam and Hinduism (I think) but I want to keep the question as on-topic and tractable as possible.

Yesterday I saw in a funeral banner the following statement. > Rupam Jirati Machanam, Nama Gottam Najirathi It means, "the body decays but the Name and the Tribe does not". But I have concerns on this. The first part of the statement is valid but however the second part doesn't for me. If everything decays/dies then how is the name and tribe doesn't? For me this is clearly a misinterpretation and destroys the whole base of the Buddha's teachings. I also found this article on this topic as well: - The Common misinterpretations of a Pali Verse that states the body decays but the Name and the Tribe does not Is there any Tripitaka source to this statement? or anything similar? Where can I find it?

In this answer, it is suggested that space between thoughts, less discursive mental activity, is related to relaxation and concentration. I know it is not advised to judge one's inner experience too much during meditation, and that inhibiting thoughts intentionally is not recommended, but would it be right to say that a period wherein thoughts are more infrequent signifies a calmer mind? Does the diminution of thoughts correlate with calmness?

I've been reading/studying E F Shumacher's *A Guide for the Perplexed*, a philosophical book about the nature of knowledge and our capacity for understanding the world, especially in relation to "higher" and "lower" processes of humanity, (IE, prayer or meditation vs hunger or fear) and I'm hoping a Buddhist perspective can help me to understand one aspect of it better. In it, he refers to self-awareness as the level of human existence that is activated or discovered by mindfulness-meditation, by dismissing the thoughts that come from the level of consciousness. He says that self-awareness produces insights rather than thoughts. Shumacher was a Catholic at the time of writing this, but I understand that he studied and was influenced heavily by Buddhism, and I believe that is where his ideas about thought come from. I am not a Buddhist, though I have tried meditation. An idea that I have struggled with in all of this is the definition of thought. I have always considered the processes by which one would analyze or dismiss a thought to also be thinking. I would consider an insight to be a type of thought, not something higher than a thought. I am now struggling to understand whether I simply have too broad of a definition for thought, or am simply so philosophically-challenged that I have never experienced this process-above-thought discussed by Shumacher and Buddhism. Can you help me understand what the Buddhist definition of a "thought" is? Do you have a different word for the process by which one would dismiss a thought or analyze a thought while meditating? Everything beyond this point is my own speculation on the subject, for clarity or analysis. If you already understand my problem or misunderstanding, feel free to skip it. I have wondered if Freud's ego and super-ego may shed light on this. I would say that "thought" is the word used to describe the processes of both the ego and super-ego, but I wonder if Shumacher and Buddhism would consider "thought" to be what the ego does, and perhaps have a different word for the processes of the super-ego. I have also imagined, as Shumacher does in his book, the human being as a programmer and computer. (The programmer being the self and the computer being the human brain) The human computer carries out all the day-to-day activities we do without higher thought, while the human programmer directs the computer and programs it so that it behaves as desired. In this analogy, I would consider all communication between the "computer" and "programmer" to be thought, but I wonder if Shumacher and Buddhism considers thought to be information passed from the computer to the programmer, while directions passed from the programmer to the computer is something else. I have included the translation tag, as I suspect my answer may largely pivot on the translation of the word "thought" from Buddhist texts into English, and whether there is a more thorough translation of it that could explain this.

I wonder in how far the burning of human corpses in the open is still a thing? Ideally looking for a place where there are always burnings and corpses and mourning. Heard it's suitable from the Dhutanga chapter of the Visuddhimagga : > Even in sleep the dweller in a charnel ground shows naught Of negligence, for death is ever present to his thought; He may be sure there is no lust after sense pleasure preys Upon his mind, with many corpses present to his gaze. Rightly he strives because he gains a sense of urgency, While in his search for final peace he curbs all vanity. Let him that feels a leaning to Nibbána in his heart Embrace this practice for it has rare virtues to impart

Will someone explain Bhavanga and Javana in simple way? At times, they seem non-comprehensible.

I am [rereading this answer](https://buddhism.stackexchange.com/a/47512/23920) and I am confused by the quote: >when this exists - that exists. Arising of this leads to arising of that. When this doesn't exist - that doesn't exist. Cessation of this leads to cessation of that. Let's suppose this is true, and let's consider an event X. By the statement, we should be able to find an event Y which caused X. Similarly for Y till ad infinitum. I think it is reasonable to assume that if we have a set of events in the present X_1,X_2,X_3..., when we repeat this process , all of their "root events" will start to become the same because things happen in context of each other. For example, I give my friend 5 dollars, then I also lose 5 dollars, now going back a step would go into the event of how the thought of me giving my friend 5 dollars came into our mind or my mind. Now, we apply extrapolate this idea through all events in the present, then it would be that they're all rooted at a very small set of events. And if one is to yet to apply the claim again, it maybe that all these events are caused by the same event. So, what would be these fundamental events which led the universe into motion according to buddhism?

I'm looking for translations of the Dhammapada that are freely available to quote in part or in full. I would like a variety of alternative translation so can anyone give a comprehensive list - online and/or printed publications. Many Thanks

I'm looking for a collection of the entire Dhammapada in Ebook format (not PDF-format) that can be read in the Kindle App. Free or paid. I've been looking myself without finding anything. Maybe someone else has better luck than me. The book has to contain all Dhammapada verses. Thanks.

The following quote can be found at this link: > On the farmer's arrival the Buddha ordered that some food should be given him, and when the man was comforted and his mind was ready the Buddha preached a sermon, at the end of which the man became a Sotāpanna (DhA.iii.262-3). I'm interested in finding out what **"DhA.iii.262-3"** means. I looked up the Dhammapada Verse 262-263 and they are about something else entirely. Screenshot of these verses are attached. So where is the above story found in the Sutta Pitaka?

I've seen this glossary entry in a couple of places: *Hīnayāna: “Inferior Vehicle,” a pejorative term, coined by a group who called themselves followers of the Mahāyāna, the “Great Vehicle,” to denote the path of practice of those who aimed at Arahantship, rather than full Buddhahood. Hīnayānists refused to recognize the later discourses, composed by the Mahāyānists, that claimed to contain teachings that the Buddha felt were too deep for his first generation of disciples, and which he thus **secretly entrusted to underground serpents**. The Theravāda school of today is a descendent of the Hīnayāna.* Does anyone know where this claim about the origin of Mahāyāna texts comes from?

What to do when the mind starts moving so fast that individual experiences cannot be noted? And as far as I have experienced, the mind can only be in one place at a time, but it begins moving so fast between different experiences that it is as if there is awareness of nearly the entire body at once and all experience blurs together and the body feels like its humming? edit: there seems to be some confusion..this didn't seem like a distracted state; it seems as if I was able to be mindful of multiple things happening at once all over my body. The normal areas where sensations occur that I'm only able to be mindful of one at a time i.e. sensations on my head, my arms, pain in the back, legs, I was nearly fully aware of all at once.

My question is this is the mantra Om Ah Hum Benza Guru Padma Siddhi Hum a Vajrayana mantra? Can I chant it? I am asking because, I’m wondering why I’ve had the company of hallucinations? Will the mental health problems be permanent, until I see a Lama to give me my refuge vows?

*I have learned.....* When a receptor (eyes,ears,nose,tongue,body,mind) meet with the preferred input (light,sound,smell,taste,touch,thoughts) if the dedicated "Vinyana" is born to accept it the being will feel that particular sensation. *So my question is....* Eyes can't see when they are closed Ears can't hear when we sleep Nose can't sense when we sleep Tongue can't sense when we sleep Body can't feel when we sleep But the mind does not seem to share the same condition with the rest of receptors.Because when we sleep some part of it function and when we are awake it is fully functioning. **So does mind ever stop?** **Does mind start with the birth and keeps going till the last minute?** What does the Suttas say?

I've been meditating using different types of meditation for years now. I've been feeling a lot of stress lately, and I want to calm down in the ideal way. I've been reading neuroscience studies claiming that breath meditation is the most effective to calm down the amygdala, a key brain region in stress. However, when I meditate on the breath, I feel somewhat tense. When I meditate openly (without object), I get shivers on my body as if I were getting calmer. During focused breath meditation, this doesn't happen. I'm having a lot of trouble figuring out whether, on the long term, breath meditation is really more calming than an objectless meditation or even of loving-kindness. **How can one know what type of meditation is most calming and de-stressing long-term?**

1. Is masturbation wrong? In what exact way is it wrong? I just need to know if the act of masturbation is wrong. This may include watching nudity while masturbating. Even though it's an addiction, I was wandering if it hold more or any negative karma than another general addiction, like addiction to food. I just need your opinion in this backed up by references to the teachings. 2. Is the act of masturbation a barrier towards mental concentration or samadhi? Will I have more mindfulness and concentration if I get rid of this addiction? I'm talking about the samadhi gained through annapanasati. 3. In what way can I get rid of this addiction if it is leading me away from the path? Please give instructions to one who is somewhat deeply ingrained in it. I am not here to discuss about an 'embarrassing' topic, rather a plausible problem (affirmed by many Buddhists) that a majority of people in the western world have. I am also here to see if my addiction can be a cause for any other negative habits, like many Buddhist say so. That being said, thank you very much for the help. I honestly will appreciate the answer you give me, since this idea have haunted and caused inner conflicts within me for the past 2 years.

At the beginning of his talk, The Vanishing of Greed, Hatred, and Delusion , **Ajahn Viradhammo** reads verses about Nibbana from a translation by Nyanatiloka of a fragment of the Pali Canon, from the Asaṅkhata Saṃyutta I suppose: > This, Oh monks, is called the Unconditioned: the vanishing of greed, hatred, and delusion. This Oh monks, is called the Boundless: the vanishing of greed, hatred, and delusion. This Oh monks, is called Freedom from [?]: the vanishing of greed, hatred, and delusion. This Oh monks, is called the True: ... This Oh monks, is called the Further Shore: ... This Oh monks, is called the Subtle: ... This Oh monks, is called the [?]: ... This Oh monks, is called the Ageless: ... This Oh monks, is called the Permanent: ... This Oh monks, is called the Beyond of All Manifoldness: ... This Oh monks, is called the Peace: ... This Oh monks, is called the Deathless: ... This Oh monks, is called the Sublime: ... This Oh monks, is called the Auspicious: ... This Oh monks, is called the [?]: ... This Oh monks, is called the Wondrous: ... This Oh monks, is called the Sorrowless: ... .. etc... Is anyone aware of such a translation by Nyanatiloka being available on line ? Thank you for having taken the time to read this, your kind and generous help is very much appreciated.

I'm looking for a story in the Jataka wherein the Buddha talks about mindfulness and the importance of not living in the past or future. He compares the mind living in the past or future to grass that has been cut off from its root. When that happens the grass will dry out and the same thing happens to the mind that does not live in the present moment. It was asked how monks who only eat 1 meal a day or sometimes don't eat at all can still retain such radiant complexion. That's where the Buddha taught the above grass simile. *Here's a link to the video where Bhante talks about it. It's mentioned at 6:45 into the video.* Can anyone help me find the Jataka story? Thank you for your time.

Health anxiety is defined in the quote below. A person suffering from it may mistakenly believe certain fluctuations in bodily sensations to be dangerous or a sign of impending critical illness, and this may cause them to become anxious. When they become anxious, they may get symptoms of anxiety (like rapid heart rate and chest discomfort) which may lead to a positive feedback loop, resulting in a panic attack, where they may think that they have a heart attack and go to the ER. That's the worst case. The best case is frequent unnecessary visits to the doctor. Based on Buddhist techniques, what could a health anxiety sufferer do to help himself or herself? On the other hand, if he really did have some critical illness, but convinces himself that it's not really the case, then it's not good for his health. So, how could Buddhist techniques help him find the balance? According to this article on health anxiety: > **The False Alarm** > > Health anxiety is the misinterpretation of normal bodily sensations as > dangerous. Healthy bodies produce all sorts of physical symptoms that > might be uncomfortable, painful, unexpected, and otherwise unwanted — > but not dangerous. Picture a car with an alarm system. It’s useful if > your car alarm goes off when a criminal is breaking in, but it’s > problematic if it goes off every time someone walks by. Your car alarm > would be misinterpreting innocent pedestrians as dangerous criminals. > > Normal physical symptoms that often produce fear and worry include > changes in visual acuity, heart rate and blood pressure, saliva > levels, depth of breathing, balance, and muscle tone, to name a few. > These are normal and harmless. But when a person misinterprets them as > symptoms of some terrible disease, it creates undue worry. This > explains why medical tests come out negative: The physical sensations > are real, but they are not symptoms of a disease. > > **Overestimating Danger** > > Misinterpretation may be due to assumptions about health and illness, > such as, “My cousin died of cancer, so it’s only a matter of time for > me.” Or, “Viruses spread quickly. Since people in Africa are dying of > Ebola, it could easily spread to the United States.” People with > health anxiety might hold rigid definitions of good health, perhaps > believing that any discomfort means bad health. > > If they hear a news story about a few cases of a serious virus, people > with health anxiety might start scanning their own bodies for symptoms > of the virus. Looking for symptoms makes you notice subtle sensations > that you might otherwise ignore. With uncertainty, the imagination has > room to create stories. And that’s when your body’s alarm sounds off > as you imagine the worst. > > **It Gets Tricky** > > Symptoms of anxiety produce very real physical symptoms: Dizziness, > stomachaches, rapid heartbeat, tingling in the hands and feet, muscle > tension, jitteriness, chest pressure, and the list goes on. These > symptoms add fuel to the fire. Now you have real evidence that > something is seriously wrong. Or do you? Perhaps it’s anxiety. So how > do you know if these symptoms are serious? You go to the doctor… and > then to a therapist. > > Health anxiety persists despite reassurance from the doctor. Seeking > reassurance from doctors, insisting on repeated medical tests, and > visits to the ER and urgent care are common if you have health > anxiety. This habit leads you to rely on such reassurance to obtain > relief from health worries. A vicious cycle develops of noticing a > sensation or learning of an illness in the world, misinterpreting it > as threatening, then becoming anxious, and finally going to the doctor > for reassurance. Reassurance from the doctor reduces the anxiety and > brings relief temporarily. Soon the cycle starts again.