Are the titles “lama” and “rinpoche”, referring to a Buddhist teacher or leader, titles that are granted? Or are they titles that someone can give themselves? Or both? By “granted” I mean they require someone to have some form of formal qualifications (as how US pastors are required to have a bachelors degree); religious training (similar to Catholic priests going to a seminary); or backing of a community (general consensus that this person is worthy of the title, regardless of whether they were formally trained or self-taught). By “give themselves” I mean, can they refer to a person who teaches and guides others how to practice forms of Buddhism, either formally or informally, but independently of an institution? Thanks.

I won't go into details, but I am dealing with horrible guilt and shame over cruel acts I have committed in the past. It feels like I am now come to terms with the significance of these actions, and seeing the ripening of this accumulated negative karma into a hellish mental state. I had previously compartmentalized what I did and not fully engaged with its reality, but a recent experience caused me to realize that I can't fool myself or cut off parts of myself. This is also in the context of developing my metta and other brahmaviharas, and better understanding how truly blameless and blissful these states are and how sick and painful it was to commit cruelty. I am willing to open and be accepting of my current suffering because it is the natural consequence of what I did. I also truly believe that I understand how incredibly foolish and unskillful I was in the past and am able to commit to restraining from that behavior in the future, and feel confident that I will be able to. I know that for lay Buddhists there is not the same emphasis on sin and confession as in Christianity, and that the most important thing is to accept responsibility and guilt for my past actions and their karmic repercussions, and to vow to act skillfully in the future. However, what I am struggling with is to know whether to confess to people close to me, or even just to my therapist, because it feels so painful and alienating to have done these things and essentially "gotten away with them." Nobody knows that I had this tendency in the past. It is not something that I would go to jail for now, and while I caused suffering I don't believe I caused any irreparable damage other than to my own heart. But if I told people close to me it would change the way that they see me, and in the process could cause more suffering to the people I love and who trust and depend on me. It sickens my heart to think of keeping this secret until my death, but it also sickens me to think of the destruction that I could cause by telling my loved ones. I would deeply appreciate any thoughts or guidance.

I read the following comment on the secular internet in relation to the closing paragraphs of DN 2, where a King or layperson made an admission of a moral transgression/sin to the Buddha: > Yes that confession is especially by and to monks -- "the discipline" > as you quoted it is the Vinaya. Does the Pali word "vinaya" in the suttas always refer to the Vinaya Piṭaka, i.e., the Pāṭimokkha rules made exclusively for monks & nuns?

I thought bhikkhus were to not to be involved with entertainment. Thank you in advance.

Are they same? What is the relation between kilesa and sankhara? Is it that, kilesa are tendency to build new sankhara? Which gets cleared first?

Is belief in karma due to eternalism completely useless? I do not know why those without self view believe in karma, but belief in karma is said to be useful, so does it matter if your metaphysics turns out to be mistaken? In which case, is eternalism a skilful means? More generally, I don't understand why lack of self view on paper, as an abstract belief you assent to, is very interesting or helpful. After-all, few people today believe in a soul, even a spirit.

Saṁyutta Nikāya (SN) 15.3 when translated by Ven. Sujato says: > Transmigration (samsara) has no known beginning. No first point is > found of sentient beings roaming and transmigrating, hindered by > ignorance and fettered by craving. For such a long time **you** have > undergone suffering, agony, and disaster, swelling the cemeteries. > This is quite enough for you to become disillusioned, dispassionate, > and freed regarding all conditions. Why are suttas similar to the above in Chapter 15 of the SN not 'Eternalism'?

Bhikkhu Sujato's translation of SN 15.3: > As we understand the Buddha’s teaching, the flow of tears we’ve shed > while roaming and transmigrating is more than the water in the four > oceans. Where else in the suttas did the Buddha teach the above about "the flow of tears"? If the above is not taught elsewhere, does it conform with the Four Great Standards mentioned in DN 16?

Did the Buddha's teachings change over time during his life? In the Buddha's decades long work, did he change or redevelop his teachings? Which ones?

Will they experience dukkha? Do they have thoughts which lead to form sankhara? What are the things they experience due to ignorance? Would they have mindfulness on five perceptions? Explain, when they experience a desire, how do they get rid of the desire? How is the desire different than from a sotapanna person?

Can beings that have come into existence that have never been reborn before, like comes into existence without that existence being a rebirth, or "its first birth". Or is every being's existence a rebirth and nothing new can be "created". Like a set number of souls or spirits that just recycle through rebirth no new souls/spirits can be created and start the cycle?

Of course one of the 4 imponderables is the results of karma. I am just asking if there is any sutta explanation on the effect of killing with malice compared to mercy killing? Difference between mercy killing and assisted suicide: Assisted suicide is what it is, killing someone after they ask you to assist their suicide. Mercy killing is killing others out of mercy. For eg if you see an animal in extreme pain who is dying of whatever illness or blood loss, they cannot actually ask you to kill them for themselves so one is killing the other person out of mercy to alleviate their suffering. Or if you were on a battlefield and an enemies legs and limbs are blown to pieces so they cannot harm you any more and are no longer a threat but are in vast amount of suffering and pain so you kill them out of mercy.

If I am reborn as a Deva, how long would my lifespan be before I'm forced back into Samsara? Factors?

What is the difference between the terms *kamma* and *kiriya* / *kriya*? What is the difference between *kiriya* and *kriya*? Please provide references to *kiriya* / *kriya* from the Pali suttas.

Is there are sutta in which the Buddha says if bathing in Ganges River could purify beings; then the fish, turtles, crocodiles, etc, would be purified?

There are a number of texts explaining **how** to live in a community, what rules to follow, what activities, etc. For instance, the classical Vinaya texts, or the "Standards and Rules of Purity" genre in China and Japan (ex.: Chanyuan qinggui, Dogen's Ehei Shingi, etc). However, I am looking for traditional texts that explain **why** to live in a community. It could be aimed at monks, lay people, or both. The denomination does not matter much. I'm looking for commentaries or treatises rather than sutras. It is to use the material as a basis for giving lectures.

I've heard of a Buddhist story in which the Buddha just holds up a flower and one monk in the audience understands then becomes instantly enlightened. I believe it is a foundational text for Zen Buddhism. Where does this text originate from? What canon or collection of texts is it from? When was it wrote and which tradition(s) does it derive from? Generally I would just like to know a bit of background to the history, authoring and authority of the text. I have only ever hear to it referred to in secondary sources and never giving a primary reference.

I read the following in the worldly internet: > What exactly is the suffering of self views? What exactly is the suffering of self views?

What is the Sublime Buddhas approach in regard of judging a certain community and it's governing? What makes a community conducting badly? Which kind of community can only fail (in regard of good deeds, benefical in long terms) by democratic means? Which kind of community allows democratic ways? Which kind of community requires authority? ...

In SN68 Pihitasutta ; > Kenassu pihito loko, > kismiṁ loko patiṭṭhito; > Kenassu uḍḍito loko, > kenassu parivāritoti. > > Maccunā pihito loko, > dukkhe loko patiṭṭhito; > Taṇhāya uḍḍito loko, > jarāya parivāritoti. Translation : > By what is the world shut in? > On what is the world established? > By what is the world ensnared? > By what is it enveloped?” > > “The world is shut in by death; > The world is established on suffering; > The world is ensnared by craving; > It is enveloped by old age. What is meant by 'dukkhe loko patiṭṭhito'? **why is it said that *"The world is established on suffering?"*** ---- EDIT: The same is repeated in, SN67 Uḍḍitasutta which may be much clearer. > Kenassu uḍḍito loko, > kenassu parivārito; > Kenassu pihito loko, > kismiṁ loko patiṭṭhitoti. > > Taṇhāya uḍḍito loko, > jarāya parivārito; > Maccunā pihito loko, > dukkhe loko patiṭṭhitoti. Translation > By what is the world ensnared? > By what is it enveloped? > By what is the world shut in? > On what is the world established?” > > The world is ensnared by craving; > It is enveloped by old age; > The world is shut in by death; > The world is established on suffering.