I was thinking about taking vows and I had a few questions: 1. does cannabis and magic mushrooms count as intoxicants? 2. does masturbation count as sexual misconduct? if cannabis and magic mushrooms are in fact intoxicants, can I use them one last time before taking the vows. Just to have that experience one last time

I am a bit confused about what is the difference between 'witnessing meditation' as taught by Osho, which can be found here , here , and here , and 'silent present moment awareness ' (*page number 11*) as taught by Ajahn Brahm in his book, 'Mindfulness bliss and beyond'. At first, they both seem identical to me, but as I practice with Osho's instructions it's difficult to get to that point He describes. I would appreciate if the commentary is provided along with the answer from practice point of view.

I have read in a Buddhist sutta that one should meditate on the deathless state. What does this mean? What is it?

In this video clip you can see renowned Tibetan master Chögyal Namkhai Norbu saying that life is unreal and that the Buddha taught it is just like a dream. Is he correct? I've transcribed below: > Sometimes we have very nice dream. Fantastic dream... And we enjoy. We > are very happy. We are dreaming, for example... ...I'm looking and > someone is selling... lottery ticket. Very, very big lottery. I am > taking and buying from someone and I am returning home. And I am > seeing the television. And when I am looking at my number... The > television is saying that number! Then I feel very happy. "Oh, what do > I do now?" All this money. I am really happy and then I wake up. When > I wake up, I discovered that is a dream, unfortunately. I am not > happy. Or sometimes... very, very bad dream. There are many people > that want to kill me. They are arriving in my house. Then they are > starting to kill me. I feel very afraid. That moment I wake up. And I > discover, "Oh, that is only a dream!" I am very happy. **You see, good > or bad. Even good or bad. A dream is a dream. Unreal. So Buddha is > saying, our life is just like a dream. Big dream.** Dream of night is a > very small dream, but... Our life's dream, it has many day and night, > day and night etcetera. When we discover that... Dreams, we discover > when we wake up. But big dreams, we discover... When we are dying and > being in a state of Bardo (transitional state). Emphasis mine. A closely related question (with answers) is here.

Thich Nhat Hanh seems to deny a major teaching on dukkha/suffering common to both Theravada and Tibetan teachings -- the idea of *all-perasive suffering* ("the suffering of composite things",*samskara dukkhata*)-- found in many places in the Pali and Tibetan canons. Below are some excerpts. A link to the whole chapter is at the end. I think his interpretation may well reflect a misunderstanding of all-pervasive suffering -- it does not deny joy; it simply says the only lasting happiness comes from addressing conditioned existence in general (or emptiness/shunyata and inherent/intrinsic existence in Mahayana terms); it cannot be found by only addressing worldly suffering directly. Or maybe I am misunderstanding him. But he is pretty emphatic, even to the point of implying that the Pali Canon was corrupted to reflect this teaching before it got written down. He also suggests removing *dukkha* from the Three Dharma Seals/Marks, replacing it with *nirvana* (rather than just adding *nirvana* to make four seals, as is usually done) **My questions -- does this reflect Zen teachings in general, or is it limited to Thich Nhat Hanh and/or some schools? If some Zen schools or teachers do teach all-pervasive suffering, can someone point me to references? I'd also be interested in other Zen teachings that reflect Thich Nhat Hanh's strong objection to the doctrine of all-pervasive suffering.** Thanks. --- The following quotes (with **my emphasis** added) are from Chapter Five, "Is Everything Suffering?" , from *The Heart of the Buddha's Teaching*, by Thich Nhat Hanh, > Since the Buddha said that the First Noble Truth is suffering, many good > students of the Buddha have used their skills to prove that everything on > Earth is suffering. **The theory of the Three Kinds of Suffering** was > such an attempt. It **is not a teaching of the Buddha**. > > The first kind of suffering is "the suffering of suffering" (dukkha > dukkhata), the suffering associated with unpleasant feelings, like the pain > of a toothache, losing your temper, or feeling too cold on a winter's day. > The second is "the suffering of composite things" (samskara dukkhata). > Whatever comes together eventually has to come apart; therefore, all > composite things are described as suffering. Even things that have not yet > decayed, such as mountains, rivers, and the sun, are seen to be suffering, > because they will decay and cause suffering eventually. When you believe that everything composed is suffering, how can you find joy? The third is "the > suffering associated with change"(viparinama dukkhata). Our liver may be in > good health today, but when we grow old, it will cause us to suffer. There is no point in celebrating joy, because sooner or later it will turn into > suffering. Suffering is a black cloud that envelops everything. Joy is an > illusion. Only suffering is real. > > ... > > This dialogue is repeated in many sutras: > > > "Monks, are conditioned things permanent or impermanent?" 'They are impermanent, World-Honored One." "If things are impermanent, are they suffering or well-being?" "They are suffering, World-Honored One." "If things are suffering, can we say that they are self or belong to self?" "No, World-Honored One." > > **By the time the Buddha's discourses were written down, seeing all things > as suffering must have been widely practiced,** as the above quotation > occurs more frequently than the teaching to identify suffering and the path > to end suffering. > > ... > > The theory of the Three Kinds of Suffering is an attempt to justify the > universalization of suffering. What joy is left in life? We find it in > nirvana. **In several sutras the Buddha taught that nirvana, the joy of > completely extinguishing our ideas and concepts, rather than suffering, is > one of the Three Dharma Seals.** This is stated four times in the Samyukta > Agama of the Northern transmission. Quoting from yet another sutra, Nagarjuna listed nirvana as one of the Three Dharma Seals. To me, it is much easier to envision a state where there are no obstacles created by concepts than to see all things as suffering. I hope scholars and practitioners will begin to > accept the teaching that all things are marked by impermanence, nonself, and > nirvana, and not make too great an effort to prove that everything is > suffering.

Not sure if this is the correct place to ask this question so sorry if it is not. I am just looking for a book that is specifically about the 37 factors that explains each one in depth.

In the YouTube video entitled "Characteristics of a Sotapanna ", Ven. Dhammavuddho Mahathera stated (with some paraphrasing): > So who are the people who do not have the five hindrances? In the > suttas, it is stated by the Buddha that as long as a person has not > attained *piti* (rapture) and *sukha* (joy or bliss) > which are secluded from unwholesome > states and sensual pleasures, the five hindrances will obsess him and > obsess him habitually. ..... *(with example of someone raping his own > daughter because he couldn't control his hindrances)* > > So there are two conditions if a person has the hindrances. Firstly, > it obsesses your mind, it enslaves your mind. Secondly, it is > habitual, it is very often there. ..... When a person attains the first > jhana, these hindrances reduce to a very low level, > that they are not considered hindrances any more. ..... They are > eliminated for good. Which sutta(s) support the following? - The five hindrances are overcome only by the attainment of jhana (at least the first jhana) - The five hindrances obsess and enslave the mind habitually, even outside times of sitting in meditation (you can find this elaborated in the video)

What is Buddhism view on this? **Spiritual Intelligence (SQ)** SQ may be defined as: “The ability to behave with wisdom and compassion, while maintaining inner and outer peace, regardless of the situation.” Wisdom and compassion being the pillars of SQ. 1. Deeper understanding of one’s own world view, life purpose, value hierarchy and controlling personal ego to consider the higher self. 2. Self-mastery of one’s spiritual growth, living your purpose, values and vision, sustaining faith in and seeking guidance from a higher power. 3. Universal awareness of world view of others, limitations and power of human perception, awareness of spiritual laws and transcendental oneness 4. Social Mastery/Spiritual Presence: wise and effective mentor of spiritual principles; leadership change agent; making wise and compassionate decisions; and being aligned with the ebb and flow of life. Does Buddhism agrees on this statement below or there are more pillars? > Wisdom and compassion being the pillars of SQ. Source - TRUE LEADERSHIP - SQ+EQ+IQ+PQ = SUCCESS

In vipassana we are asked to be optimist. But buddha said expectation is the cause of all suffering. . Is there any difference between expectation and optimism?

In the state known as neither perception nor non-perception, it seems impossible to cognize the relative particulates that allow it to occur as an event, but one can emerge mindfully from its attainment, as is stated in the Anupada Sutta. Hence, there is a beginning and an end to the event. In this way, I can only define it by what is absent rather than what is present - similar to exiting a noisy nightclub and resting in the dead of the night, then entering the nightclub again, taking with me only the memory of the still night. > Sariputta entered & remained in the dimension of neither perception nor non-perception. He emerged mindfully from that attainment. > >Anupada Sutta This leaves a trace-memory of the event that can be recalled, but even that itself is tenuous for two reasons, 1) by its very definition (neither perception nor non-perception) - from beginning to end - its particulates are so subtle, so indistinct that one can not confidently declare "I am emerged in neither perception nor non-percpetion". 2. The recall itself poses some accuracy issues, that since it is now in the memory, it is open to all sorts of interpretations including how I have chosen to define it here. In the instance of neither perception nor non-perception, it seems the ability to *discern* and *cognize* are nimittas that are absent. Please correct me? Is it sufficient for the mind to have experienced the presence of neither perception nor non-perception or must it be investigated further?

I've come across Jainism through looking for texts on Buddhism and I've found there seems a considerable amount of overlap. Did Siddhartha Gautama encounter or study under any Jainist teachers? It seems Jainism predates Buddhism by a lot so were these concepts also predating Siddhartha too? Jainism: The ultimate goal of Jainism is the liberation of the self (jiva) from rebirth, which is attained through the elimination of accumulated karma (the consequences of previous actions). This occurs through both the disciplined cultivation of knowledge and control of bodily passions. When the passions have been utterly conquered and all karma has been removed, one becomes a Jina ("conqueror"), and is no longer subject to rebirth. These principles include non-violence in all parts of life (verbal, physical, and mental), speaking truth, sexual monogamy, and the detachment from material things. As part of the disciplined and non-violent lifestyle, Jains typically are strict vegetarians and often adhere to a quite arduous practice of non-violence, which restricts the sorts of occupations they may follow (no farming, for instance, since insects are inadvertently harmed in plowing). Jainism's ethical system is based on the idea that right faith, knowledge, and conduct must be cultivated simultaneously. Like comparing rules of monks and even the five precepts are identical from what I found. The five precepts and five vows are identical from what I saw. This is a list of comparisons and contrasts. Sounds a whole lot like Buddhism to me! Does anyone know about the Jainism/Buddhism comparison?

Is there a visual representation of how mind looks like with kamma, feelings, emotions, perceptions, attachments etc. Like for example, I tend to visualize lust as a tether that binds us to this human place and locks our mind from our understanding and penetrating the true nature of things as it prevents development of concentration, and thus wisdom. Likewise I am looking for somewhat intuitive understanding of mind and kamma. Any one?

What is the difference between normal deep breathing that recommended by all western Doctors vs Buddhism Basic Meditation ?

I have aspired to be an artist since adolescence. I saw a Studio Ghibli movie and wanted to create that same magical feeling in others. However more recently, I think I have may have aspired only to create nothing more than escapism, rather than content that truly helps anyone. I don't feel that I am doing more to contribute to the world than farmers, doctors, and the like. Additionally, much of the work I aspire to is largely inspired by nerdy things that I obsess over, or things that make me feel a certain way that I want to replicate. But that is self-serving, and not a display of my compassion. Many people want to be artists, however we are drowning in a complete excess of artistic media. Artists today compete heavily for the economy of people's attention spans. We exonerate film auteurs like Hitchcock, Miyazaki, Spielberg etc., but those people had to compete with many others I still feel the desire to create work that is personal, expressive and cathartic. I want to create art that connects me to like minds. However, I feel that my artistic pursuits could be more passionate. And that can be hard when you feel a need to mold your work to the demands of social media.

What are the Buddhist norms & guidelines for rebuilding a relationship after a breach of trust?

Which is the one Sutta/Text that covers all of Buddha's Teaching? I require only one book which I can carry with me and it should have Buddha's delivery in original language and its translation in English.

I have the following question regarding Vipassana: From time to time I get unpleasant emotions. And instead of diving into them, I find a place to sit and concentrate on the sensation that this feeling causes. After some time, there is no trace of a negative feeling :) The question is: Is it ok at such moments not to shift attention all over the body, but simply to focus on a certain sensation? Does it violate the technique?

I am able to experience Piti Specifically the "weak rapture" mentioned in this wiki page, that causes me to have full bodily bliss and itself causes piloerection (goose bumps) I am able to do this at will without sitting in a meditation session, normally only when I am on my own but am able to do it while around others. There is no object or meditation object I focus on to evoke this feeling, just the presence in my being, no thought, as well as I am able to do this with my eyes open or closed, normally closed. I am trying to find out how this relates to Jhana and what is its use, this wiki page is vague of course, though I know Piti is also a bojhangha Meaning a perquisite factor to liberation. > The fourth enlightenment factor is piti, rapture or happiness. This, too, is a mental property (cetasika) and is a quality which suffuses both the body and mind. The man lacking in this quality cannot proceed along the path to enlightenment. There will arise in him a sullen indifference to the dhamma, an aversion to the practice of meditation, and morbid manifestations. It is, therefore, very necessary that a man striving to attain enlightenment and final deliverance from the fetters of samsara, that repeated wandering, should endeavor to cultivate the all-important factor of happiness. No one can bestow on another the gift of happiness; each one has to build it up by effort, reflection, and concentrated activity. As happiness is a thing of the mind it should be sought not in external and material things though they may in a small way be instrumental. I use Piti for when I feel mentally weak or sorrow from existence. Though I do not really know "what" it is or how I have cultivated this or how I am able to do this. From some things I have read before it has indicated that it IS a by-product or a part of a jhanic state, which would mean I have (somehow) attained at least the first Jhana but I do not feel this to be correct as I am not really skilled in formal meditation. Just to add, a few times in my youth when I would retreat into myself in times of great sorrow I was able to experience a feeling like piti that gave bliss but it was in no way as strong as I am able to feel now. Any opinions or understanding on what this is would be very much appreciated.

I was in a really bad situation five-six years back. Since then, I have been sincerely practicing the dhamma and have overcome all the five hindrances to meditation. I am a layman and I meditate (Shamata, Zazen, and Shikentaza) for 2 to 3 hours daily. I feel stuck now, I just sit without thinking anything or feeling any emotions at all. I am not able to attain the Jhana or satori or samadhi. I know the very desire to attain itself is a hindrance, but when I sit, I sit desireless. I am not moving anywhere for the last six months. What should be done?

I have asked this question earlier but still not clear...so asking this again... This time be specific on mansikaro and vitaka.. people says vitaka is directed attention and mansikaro is always termed as attention.. can we say vitaka is directed mansikaro.? Santa100 given good pointer to abhidhmma in his answer. following questions are related to his answer. After searching for vitaka in abhidhamma.. I found two major difference. mansikaro is universal.. where vitaka is not.. can someone explain whats that means. vitaka is also sankappa . Can someone explain how.?