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.

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?

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."

I have heard that buddha mentioned vedas in some of his discussions. What about ramayana or mahabharata? Did buddha or any of his close contemporaries mention them anywhere?

In relation to a creator god, was the Buddha an atheist, theist or agnostic? Please provide answers with quotes from Buddhist scriptures.

There’s a new theory, which I saw many Vaiṣṇava groups propagating, of the 2 buddhas: Viṣṇu incarnate Ādi Buddha and the other being Śākyamuni of Buddhism, as two seperate personalities, based on the differences in Buddha stories from the Vaiṣṇava texts and Śākyamuni’s story in Buddhist texts. I have briefly talked about it in the addendum to this answer as well. They cite the details mentioned in the Bhāgvata Puruāṇa to claim that Viṣṇu-incarnate Buddha was a different person born centuries before the Gautama Buddha, gave teachings of compassion and leaving animal slaughter, then centuries later Siddhārtha came to bodh gaya, gained enlightenment there as the place had increased spiritual potency. To Quote from this article - > tatah kalau sampravritte sammohaya sura-dvisham > buddho namnanjana-sutah kikateshu bhavishyati > (srimad-bhagavatam 1.3.24) > > “Thereafter, in the twenty-first manvantara at the beginning of > Kali-yuga, the Lord will appear as **Lord Buddha, the son of Anjana, > in Kikata Pradesa (the province of present day Gaya-Bihar)**, just for the purpose > of deluding those who are envious of the faithful demigods.” As anyone can see that the stated birth place does not coincide with the Birth place of the historical Gautama Buddha. To supposedly reconcile this apparent contradiction, they cite the theory that the Vishnu incarnate buddha was a different person from Gautama buddha for which they cite the following proof- > Thus, Sugata Buddha and Sunyavadi (Sakyasimha) Buddha are not the same > person. Further evidence is found in Mr. H.T.Colebrooke’s Amarakosha, > published at Ramapura in 1807. It is written in Chapter 21, Page 178 > of Lalitavistara-grantha that Gautama Buddha performed penances at the > same place as the previous Buddha (Vishnu-avatara Buddha). Maybe it is > for this reason that in later ages he and Lord Buddha are considered > as being one: > > esha dharanimunde purvabuddhasanasthah > samartha dhanurgrihitva sunya nairatmavanaih > klesaripum nihatva drishtijalanca bhitva-siva > virajamsokam prapsyate bodhimagryam What's more to support this notion, they cite even a Buddhist text named Lankavatara-sutra - > There is an authentic Buddhist book, Lankavatara-sutra, in which > Ravana, the king of Lanka, prays to Jina’s son, the ancient Lord > Buddha, and to all the Buddhas and Buddhas’ sons who would appear in > the future, via this eulogy (stava): > > atha ravano lankadhipatih gathagiten anugayati sma > lankavatarasutram vaih purvabuddhanuvarnitam > smarami purvakaih buddhairjinaputra-puraskritaih > putrametannigadyate bhagavanapi bhashatam > bhavishyantyanapate kale buddha buddhasutasca ye > > Therefore, this source leaves no doubt that the ancient avatara-Buddha > and the modern Gautama Buddha are not the same person. Questions - 1. As I saw from the Answers of this question , there is indeed a conception of many Buddhas in the Buddhist literature. Does any of the buddhist literature mention any account one of the former buddhas taking birth in Present Day Gaya (Kikata-pradesa)? 2. Since it is Gaya alone where Gautama Buddha attained enlightenment, Does Gautama buddha mention any of the former buddhas taking birth in that place in any of his discourses? As the Buddha was omniscient, he would have certainly known about the former buddhas and if any of them had actually taken birth in kikata pradesa (aka present day Gaya).

Having learned and gained complete mastery from the two most famous teachers of his time, he decided to apply extreme austerities for some six years. With these skills acquired, driving a powerful concentration, he abandoned it all in favour of a skill he discovered when as a child at the Kings Plowing Ceremony, where he entered the first jhana [Dhyāna] quite effortlessly. Furthermore, added to this cache of tools, he prior added a powerful determination to not move from that spot, even if his blood should dry up, etc, etc. The subsequent release of this energy resulted in a spectacular display of meditative attainment. In the first watch of the night investigating Kamma with respect to successive past lives, revealing causal sequence. In the second watch of the night, investigating Kamma with respect to consequences of currently available choices. In the third watch of the night, the realisation of deliverance. Not much is said about the results of the third watch. It is a fairly common experience where insights coming from seeing a new possibility after examining two different phenomena with a common factor giving rise to a eureka moment. But what may have happened in this case, such a eureka event further resulting in a realisation that Dukkha had ceased? The Buddha's quest finally achieved. During the next eight weeks, the problem of describing a way of enabling others to achieve this result, though necessarily _not_ in the same way, given the death of the two teachers, plus avoiding austerities, plus the absence of psychic powers. In developing a tangible expression for the inexpressible, the Buddha further developed the right view, that Dukkha exists, arises and ceases according to conditions. Enabling the further development of the 'noble eightfold path'. According to tradition, all this happened in an instant, that is to say, the sequence happened very rapidly: the problem is to give it coherent expression. The result: the four noble truths.