Some Scholars like R.S Bhattacharya claim that while Buddha rejected the Karma-kanda portions of the vedas, he spoke Highly of the Followers of Jnana-marga or nivritti-marga of vedas in the Brahmanadhammika Sutta. Is this really true? And Does This mean Buddha indirectly approved the Upanishadic philosophy of Atman-Brahman?

In Buddhist epistemology, Dharmakīrti develops a sophisticated theory of perception and inference, emphasizing pramāṇa (valid cognition) as the means to apprehend reality. Central to his system is the idea that perception provides direct, non-conceptual access to particulars, while inference allows us to understand universals and causal relations. At the same time In the early Buddhist texts, the Buddha too repeatedly emphasizes “seeing things as they are” (yathābhūtaṃ pajānāti), a form of direct awareness that is often described as immediate and non-conceptual. I am interested in exploring how Dharmakīrti’s framework relates to this epistemological stance of the Buddha. To what extent can Dharmakīrti’s pramāṇic approach be interpreted as a systematic elaboration of the Buddha’s notion of direct cognition? Are there points of convergence or divergence between Dharmakīrti’s epistemic theories and the original suttas?

Recently I have come across A Social media post which happens to be circulating across several platforms that claims Siddhārtha Gautama and the Śākya clan were originally devotees of Śiva i.e, followers of Śaivism before abandoning this earlier religious affiliation and later embracing Buddhism. The post also cites various textual sources in support of this assertion. ---------- Enquiring From a purely academic perspective grounded in the scholarly study of early Buddhist history :- 1. I would like to know whether the sources cited are authentic and whether the conclusion presented in the post is accepted by mainstream scholars of Buddhist history. 2. Additionally, do the Nikāyas, the Vinaya, or early non-Buddhist sources provide any indication of Śaiva devotion by Siddhārtha Gautama or among the Śākyas? Seeking a Proper fact-based assessment grounded in proper citations of primary sources and established academic research. ----------

In AN 8.70 , the Buddha lists eight causes for an earthquake. The passages read as follows:- > Then Venerable Ānanda went up to the Buddha, bowed, sat down to one > side, and said to him, “Sir, that was a really big earthquake! That > was really a very big earthquake; awe-inspiring and hair-raising, and > thunder cracked the sky! **What’s the cause, what’s the reason for a > great earthquake?”** > > “Ānanda, **there are these eight causes and reasons for a great > earthquake**. What eight? > > **This great earth is established on water, the water is established on > air, and the air stands in space. At a time when a great wind blows, > it stirs the water, and the water stirs the earth. This is the first > cause and reason for a great earthquake.** > > Furthermore, there is an ascetic or brahmin with psychic power who has > achieved mastery of the mind, or a god who is mighty and powerful. > They’ve developed a limited perception of earth and a limitless > perception of water. They make the earth shake and rock and tremble. > This is the second cause and reason for a great earthquake. > > Furthermore, when the being intent on awakening passes away from the > host of joyful gods, he’s conceived in his mother’s belly, mindful and > aware. Then the earth shakes and rocks and trembles. This is the third > cause and reason for a great earthquake. > > Furthermore, when the being intent on awakening comes out of his > mother’s belly mindful and aware, the earth shakes and rocks and > trembles. This is the fourth cause and reason for a great earthquake. > > Furthermore, when the Realized One awakens to the supreme perfect > awakening, the earth shakes and rocks and trembles. This is the fifth > cause and reason for a great earthquake. > > Furthermore, when the Realized One rolls forth the supreme Wheel of > Dhamma, the earth shakes and rocks and trembles. This is the sixth > cause and reason for a great earthquake. > > Furthermore, when the Realized One, mindful and aware, surrenders the > life force, the earth shakes and rocks and trembles. This is the > seventh cause and reason for a great earthquake. > > Furthermore, when the Realized One becomes fully extinguished in the > element of extinguishment with no residue, the earth shakes and rocks > and trembles. This is the eighth cause and reason for a great > earthquake. > > These are the eight causes and reasons for a great earthquake.” Seven of these eight causes are clearly supernatural (e.g., divine beings, psychic powers, events related to a Buddha) while the first and the only natural explanation of earth resting on water stirred by cosmic winds being the cause of earthquakes does not align with what we understand today as the geological and entirely naturalistic explanation of earthquakes. My question is:- How do Buddhists, especially those who identify with traditional or orthodox readings of the suttas understand these earthquake causes today? Do they:- - Reject the modern scientific understanding of earthquakes and accept the sutta’s description literally? - Interpret these causes allegorically or symbolically? If so, how? I’m curious how different Buddhist traditions (Theravāda, Mahāyāna, etc.) approach this apparent conflict between scripture and modern scientific understanding.

In several discourses, the Buddha is said to have chosen not to answer certain metaphysical questions, such as whether the soul or a God exists, whether the world is eternal or finite, or what happens after death. He often said that these questions do not lead to liberation or the cessation of suffering, and that his teaching is primarily concerned with understanding and overcoming dukkha, rather than engaging in speculative or philosophical debate. This has been described as the soteriological focus of Buddhism: the Buddha taught only what was necessary for liberation, leaving aside what does not lead to direct insight or release. However, for many people, uncertainty about such questions is itself a source of deep anxiety and suffering. The human mind naturally seeks stability and assurance about its own continuation or fate. - Some people fear the idea that there may be nothing after death, the thought that consciousness may simply cease forever. - Others, especially those raised in theistic traditions, are troubled by the possibility of divine punishment or eternal suffering if they have failed to live or worship their god correctly. - Equally there are also some people from traditions that accept reincarnation who experience distress over the possibility of reinacarnating again and again to unsatisfactory existences or being reborn in lower births such as of animals etc. due to moral mistakes, even those committed unintentionally. Given that existential uncertainty itself can cause real mental distress, how does Buddhism approach this kind of suffering? If the Buddha refused to give metaphysical reassurances, what methods or insights does the Dhamma offer to help a practitioner find peace even amid uncertainty about the soul, God, or the afterlife?

Does the Buddha acknowledge that some people, without the Dharma, suffer more than other people, without the Dharma? I remember a monk talking about how it's a fact that some people are more skilled, better looking, more innately peaceful than others, and that especially those lacking in material attributes should seek to transcend their suffering. I wonder if there's a basis for this opinion in the suttas.

Does according to Buddhism can someone become a deity or god or any god type controller being? I'm new to Buddhism don't know much about it. So just curious to know.

Buddhism has developed into many schools and traditions since the time of the Buddha, each with its own interpretations, practices, and philosophical systems. While this diversity is valuable in some respects, it also raises the concern that certain ideas or practices may have strayed from what the Buddha himself originally taught. This raises the question of what counts as a significant deviation from the original doctrines of Dhamma and how such differences can be identified. I would also like to know how a lay follower can recognize these divergences in a clear and practical way, and how one might remain faithful to the spirit of the Buddha’s message without falling into sectarian arguments.

I can't remember, perhaps it was a dream, a vague recalling at best...where does Buddha ask ‘do you want to be a dumb animal?’ I’m not accusing Buddha of calling animals dumb, I’m assuming he thought some animals are dumb…like some person (animal), but that other animals are smart, like some person. Anyway, does he say this?

I am practicing Vipassana meditation and I want to know is it possible to practice samadhi/anapana and pragya/Vipassana without following Sila.

I am fairly new to the Dhamma and this site specifically. I was told by an Indian person that dyana (meditation) was a part of a yoga system which became zen in china, dharma became dhamma, most of Buddhists texts are sutras, ideas of reincarnation, maya (phenomenon), nirvana, samaddhi, sat (truth), chitta (conciousness), daya (compassion), ahinsa are all Hindu themes reinterpreted. How much did Sakyamuni reinterpreted on Brahmanism and how much is disinformed?

Is there any record of the longest period the historical Buddha stayed in meditation? I have heard rumors ranging from many days to many weeks. Also when? Prior to his first sermon or after?

For example, in the picture below the Buddha has a walking stick in one hand and a white ball in the other hand. This statue is another example with the stick and the ball: What is the meaning, the symbolism, of those two objects?

so , a few days ago i have experienced weird phenomenon . you can call it something like supernatural phenomenon , etc. my Air Conditioner suddenly turned on without any action from me. as a Buddhist, i'm asking for answer to this occurrence. Thank you .

Many teachers (Osho) have asked to do vigorous exercise before vipassana , IS it advisable and OK ?

I read an account that Ananda went from the Deer Park to teach people, and taught a blacksmith to focus on the impurity of the body, and a washerwoman to count breaths, and they both became 'icchantikas'. Buddha told him to swap the teachings, and they both became arhats. I read it in passing, I think wjile researching the icchantika concept and I've been unable to relocate it. But I often think of the story, as illustrating the need for the right teaching for the specific person, and I'd love to be able to properly reference it.. Maybe I should search for keywords in an online Tipitaka..?

I got introduced to this "Female Buddha" when I was looking name for my friend's daughter. So what does female Buddha mean? **Wikipedia :** >[Tara (Buddhism)](https://en.wikipedia.org/wiki/Tara_(Buddhism)) Tara (Sanskrit: तारा, tārā; Tib. སྒྲོལ་མ, Dölma), Ārya Tārā, or Shayama Tara, also known as Jetsun Dölma (Tibetan language: rje btsun sgrol ma) in Tibetan Buddhism, is an important figure in Buddhism. She appears as a female bodhisattva in Mahayana Buddhism, and as a female Buddha in Vajrayana Buddhism. She is known as the "mother of liberation", and represents the virtues of success in work and achievements. She is known as Tara Bosatsu (多羅菩薩) in Japan, and occasionally as Duōluó Púsà (多羅菩薩) in Chinese Buddhism. My question is what does this concept mean **is she a person who appeared in past who's name is Tara**? Or **is it philosophical concept that meditators seen she's appearing?** Also why this is not exist in **Thervada Buddhism** when statue is in **Bihar** state of **India?**

What are some further references in relation to the awesome profundity of a Buddha? As opposed to one who has becoming enlightened from the teachings of a Buddha. ---- A Buddha is like a sun hard to describe. What are some references in the Suttas, and smaller books of the Khuddaka Nikāya in relation to the difference of a Tathagata compared to a disciple. > “I have heard this as a witness, **From the Buddha, Kinsman of the Sun**: The path leading to Nibbāna, That is where my mind delights. > > *AN 8.1, The Connected Discourses of the Buddha, © Bhikkhu Bodhi, for study purposes only.* > **The domain of the Buddhas is an inconceivable matter that one should not try to conceive; one who tries to conceive it would reap either madness or frustration.** > > *AN 4.77, The Numerical Discourses of the Buddha, © Bhikkhu Bodhi, for study purposes only.* > "Bhikkhus, for a faithful disciple who is intent on fathoming the Teacher’s Dispensation, it is natural that he conduct himself thus: **‘The Blessed One is the Teacher, I am a disciple; the Blessed One knows, I do not know.’** For a faithful disciple who is intent on fathoming the Teacher’s Dispensation, the Teacher’s Dispensation is nourishing and refreshing." > > *The Middle Length Discourses of the Buddha, © Bhikkhu Bodhi, for study purposes only.* Also of note is the many names and epithets of the Buddha . Noted discussions are here and here . *This is a very important topic, due to some thinking all enlightened beings are like the Buddha. Any further textural even commentarial clarification would be helpful.* **Itipso Bhagava formulation...** I guess is the common form through out the suttas. >“The Tathāgata has these ten Tathāgata’s powers, possessing which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahmā. (MN 12) *The Middle Length Discourses of the Buddha, © Bhikkhu Bodhi, for study purposes only.*

I read the following on the internet: > Everything is Buddha nature. Is everything is Buddha nature? Please provide answers from established Buddhist traditions which teach the concept of Buddha Nature.

Let me paraphrase it as best I can. There was a youth named Shining Countenance who approached the Tathagata. He prostrated to him and circumambulated him 7 times. "My Lord I am going on a journey and I fear for my safety." The blessed one spoke. "There is a Buddha realm called "Shaking All Defilements." In that realm exists a Tathagata, an Arahant a fully enlightened Buddha named "Buddha Subsequent Conduct." Remember this Buddha, prostrate to him, pray to him and you will have no fear on your journey and your goals will be met."