One of the main sources of bad kamma in Buddhism is doing wrong to your parents and not taking care of them. Buddha said it is very very hard to repay your parents, however how should one behave if he or she has bad parents? Maybe a parent that was an alcoholic or didn't take care of him properly, abandoned him, banned from his house or maybe stole from him? There are countless possibilities, what to do?

Recently I’ve been come to realize that over the course of my life, I’ve probably taken the lives of so many insects unintentionally or even intentionally. It’s come to the point that I feel guilty going for a walk, going for a run or even for a drive, because it’s inevitable that a tiny creature will die because of me. It’s causing me some distress and I don’t know how to rationalise these thoughts. Is there any way I can stop feeling guilty? Has anyone else felt the same?

Below is one of the verses from the "Eight Verses for Training the Mind" by Geshe Langri Tangpa > Whenever others, because of their jealousy, treat me badly with abuse, insult, slander, or in other unjust ways, may I accept this defeat myself and offer the victory to others. When I read about the Bodhisattva path, I always come across teachings such as the above, which seem to espouse 'accepting defeat' as the highest virtue & a way to cultivate spiritually. Perhaps I am missing some context, but teachings like these seem to me like they are promoting unhealthy codependent relationships with an abuser; which ultimately benefits no one. When one accepts defeat & offers victory to the abuser, doesn't this further encourage the abuser to continue his abusive tendencies, thereby worsening their own karma? It would seem to me that the compassionate thing to do would not be to 'accept defeat' but to 'stand up in instances of injustice'; not in the way of revenge or eye-for-an-eye, but in a skillful way that protects others from the abuser's actions? 'Accepting defeat' seems like a way of dismissing the situation or worse still, trying to gain power by declaring a moral victory over the abuser ("look at me, I am so kind and compassionate, I am willing to forgive you and accept defeat!"). The abuser will continue projecting his hurt on another victim & doesn't learn in the end.

Is worry about life, body health, e.g. householding, status-maintaining, obstacles for Arahataphala? Is this in accordance with what the Teacher taught? And why is such an obstacle? Would one believing no former, no next life (deny rebirth), not hold either strong on kaya (Sakkaya), worry about life and health, or falls into ideas of "abounding life will be Nibbana, end of suffering"?

The "Universal Gate" is referred to in chapter 25 of the Lotus Sutra. I've been trying to find the Sanskrit for this, but no luck.

The 6 qualities of the Dhamma are > 1. Svakkhato, 2. Samditthiko, 3. Akaliko, 4. Ehipassiko, 5. Opaneyiko, 6. Paccattam veditabbo vinnunhi according to here . This website claims that the source is > Anguttara Nikaya 11.12 But I couldn't find such words in this sutta. Does anyone knows the source of these words?

Bodybuilding and powerlifting are making us stronger and more manliness, body can produce more testosterone and we're generally healthier. Yes, there are some bad things about this like anabolics or synthol, but in general - can someone who trains with weights become buddhist? Are they too agressive in eyes of buddhists?

There is a Bön text I found out about recently that I’ve spent a lot of time looking for but haven’t been able to find anywhere as an English translation. The text is: Ma Gyud / Ma Gyudr / Ma Rgyud (Mother Tantra). I think the full translation of the name of the book is: Mother Tantra: The Tantric Cycle of the Sun of Compassion (Ma rgyud thugs rje nyi ma'i rgyud skor). Or it might also be: Secret Mother Tantra Cycle (Ma rgyud gsang skor), which was first promulgated among humanity by the Royal Shen Milu Samleg / Samlek [Mi lus bsams legs] I found references to the Mother Tantra in Tenzin Wangyal Rinpoche’s book “The Tibetan Yogas of Dream and Sleep”. I’ve also come across some more info about it and its structure here: http://www.surajamrita.com/bon/MotherTantra.html There might also be some other names for it here: http://drenpa-namkha.org/wp-content/uploads/2021/05/A-Title-of-mother-tantra.pdf I’d really love to read and practice from the source material. I suspect, however, that there may not be an English translation of it available, as I haven’t found any traces of it online. Would anyone be able to point me to a page or pdf online of this original text where it’s been translated, or send me a copy if you have one? Or alternatively, know of an English translation I could buy as a kindle or physical book? Thanks in advance for any help!

If everything is impermanent and this is used as a reason why Buddhists do not believe in a creator and eternal God, how can Nirvana be permanent? Did the Buddha ever explain this point?

I, as most addicts do, have a deeply embedded and exaggerated difficulty with desire/aversion. I am only coming to understand the nature of my own ignorance experientially now. It is frightening for me, because the fear of relapse, that aversion, is usually the primary culprit as the potential cause of my relapse. And I always feel on the verge of it. Yet other past factors play in as egoic reference experiences from the past. When I began to observe the inner workings of mind and experience, I began to see that much of my desire/aversion and egoic attachments are automatic. My current short-tempered anger at the smallest things, moods and striving seem programmed. Mindfulness keeps transitioning into a task and an objective, as does meditation. Being and letting be collapses into a means to an end. To avert the life that was and safeguard a desirable future. I have a lot to lose, when my mind is hijacked by craving (in the broader buddhist context.) For someone who came from a life, where the world was continually and habitually deemed good/bad, I should/shouldn't, they should/shouldn't, want/don't want, like/don't like, I wanted to ask for guidance around Beginner's Mind and cultivating equanimity and understanding. To see things as they are, I as I am **now**, and the same in relationship with others. I recognise I am living my life, seeing things as they were, pitted against the purity of what is, on replay in my thoughts, beliefs. Ego overlayed onto a now I feel blinded and jaded to. It has present moments simply feel burdensome to me. Anything that could assist a practice of beginner's mind meditation/mindfulness, cultivating non-judgmental awareness and understanding to 'unknot' a confused mind would mean the world to me. Anything to note/notice on this journey in bringing purity and clarity to my present reality would help me. Thanks so much.

In the sutta quoted here the Buddha recommends cultivating in equal measure concentration, equanimity and uplifted energy. As far as I know, in order to develop concentration one focuses the mind on an immobile object like a kasina, and for developing equanimity one observes the rise and fall of the breath. Similarly, what practice can one perform in order to cultivate uplifted energy? Would shraddha (pious faith) and belief in the dhamma qualify? Or does it refer to moment to moment mindfulness? Is there a specific meditation practice recommended? > "A monk intent on heightened mind should attend periodically to three themes: He should attend periodically to the theme of concentration; he should attend periodically to the theme of uplifted energy; he should attend periodically to the theme of equanimity. If the monk intent on heightened mind were to attend solely to the theme of concentration, it is possible that his mind would tend to laziness. If he were to attend solely to the theme of uplifted energy, it is possible that his mind would tend to restlessness. If he were to attend solely to the theme of equanimity, it is possible that his mind would not be rightly concentrated for the ending of the fermentations. But when he attends periodically to the theme of concentration, attends periodically to the theme of uplifted energy, attends periodically to the theme of equanimity, his mind is pliant, malleable, luminous, & not brittle. It is rightly centered for the stopping of the fermentations. SOURCE: [Nimitta Sutta: Themes - AN 3.100 (xi-xv) PTS: A i 255 Thai 3.103](http://www.accesstoinsight.org/tipitaka/an/an03/an03.100.11-15.than.html)

Let's say a person were to seek for, and enter a monogamous heterosexual relationship and eventually marriage, but actually he or she is either homosexual or bisexual (but more inclined to homosexuality). This person may genuinely believe that he or she can live the heterosexual lifestyle and marriage, and persevere in making it successful, without infidelity, despite not being intrinsically or naturally heterosexual. This may be due to conforming to social norms, local laws (where same-sex marriages and homosexuality may be illegal) and parental expectations, plus the desire to have one's own biological children, the normal way. This person may also avoid openly telling this to their prospective partner, otherwise they may lose their chance at being accepted. Would this be violating the fourth precept of not telling lies (and not being dishonest)? How should this person approach this situation instead?

As I underestand, buddhists beliefe there is no-self, means no permanent soul in creatures like us humans. Would a buddhist say, we all are part of one absolute consciousness? If so, is the degree of enlightenment someone has equivalent to the area of the absolute consciousness someone experiences? In other words: A buddha is 100% enlightend and thus he is equal to absolute consciousness? Sorry this sounds way to mathemetical, but I'm relatively new to buddhism, so I don't know the right words. Hope you can help me.

The question aims towards to creating a new life and not to the desire from which said life is concived. Other way of this question would be: the act of giving a life which can be seen as a being with it's own karma, creates more karma to one self? Has the buddha ever talked about this?

I am hopeful that I will attain Anatta. After I attain Anatta I will cease to be expressible. That hope motivates me to give up the clinging to forms, feeling , perception , consciousness etc... But what about the clinging to the hope of getting Nirvana...? Should I give up hope of getting Nirvana in order to achieve Anatta or Nirvana ?

While reading Pa Auk Sayadaw I came across the following: > The bhavanga-consciousness is bright and luminous, and looks like a mirror in the heart: that is the mind-door. This seems to have qualities similar to: > In Dzogchen the fundamental, inherent nature of everything is called the "Ground Luminosity" or the "Mother Luminosity." Are these two qualities of mind related?

Whether it is booking a flight ticket, hotel room, buying an electronic gadget etc there are so many online stores which offer so many deals, that I spend a good deal of time finding the right deal, before spending. Furthermore, where I belong its common to haggle with shopkeepers to get a good deal. And then, I occasionally donate money to some cause as Dana. That makes me think, what is the real purpose of Dana? Is it more about detachment from material possessions and sharing one's merits/ earnings with others to dissolve the ego or is it more about helping those in need? If it is the former, I might not as well worry about haggling with a shopkeeper or try finding a good deal online, and buy things at first sight, with metta to the seller considering I have donated the amount I could have bargained for to him. If it is the latter, I continue finding good deals and then donate the saved up money to those "I feel" (very subjective) are in need. So, how can Dana be explained in this context?

Is the modern idea of unconditional access to knowledge, teachings, supported by the Noble Ones, or maybe even seen as cause of decay and not benefical for many as well as the tradition? What are then the conditions that one gains to be taught certain levels? How are those teaching without care of possible required conditions regarded by the teacher and elders?

I do know alms giving is a chance for lay people to do good deeds, however I do not see the right intention of the monk. I feel the compassion is one sided. A lay person becomes homeless not because he has compassion for the lay people, but for himself first. If his first intention is true, how can we say while receiving alms his intention has changed and now has compassion for lay people only so that he can survive, meditate and attain nibbana? What if lay people did not exists? What would be the condition for a buddhist monk not to exist. As long as there are lay people, monks will exist too? I feel there is a ego behind monks receving alms. It is explained that buddha wanted monks to spend more time meditating rather than cooking or growing own food. The exchange and doubling of merits is a business minded solution. A lay person works very hard and it would not be proper to use anyone just to satisfy there own ego using a business minded approach very similar to slavery. How different is a buddhist monk from a hindu brahman or a christian priest, where they always need an offering to satisfy there gods. May be the monks feel they have understood more, but the truth has not changed. The give and take has not stopped, the approach is same and the reason is not different either. I feel the lay people giving alms is only satisfying the monk needs to attain nibbana. I do understand the good deed part, but out of compassion, I personally not want to receive food from someone who has taken so much effort to earn it. Lay people are not slaves, do buddhist monks need food of lay people ?

This answer stated that: > Even if you sit in the dark and do nothing, you can still be creating > bad Kamma. It depends on whether you have Samma Sati or not. Whatever > you do can create bad Karma as long as your thoughts are defiled with > craving, aversion and ignorance. So ALL thoughts that are defiled with craving, aversion and ignorance (lobha, dosa, moha) create bad karma? So does it mean when we want something (for example, I want to go to X country for my next vacation), does that thought creates bad karma because such thought is rooted in lobha (craving)?