Is there a compelling reason, those that draw diagrams for visualization of pratityasamutpada (dependent origination), don't want to include anusaya/asava, obviously not to misrepresent Dhamma? Because from my search, only MN9 details these hidden layers of anusaya/asava as conditioning ignorance, vice-versa? > Ignorance originates from defilement. Ignorance ceases when defilement > ceases. The practice that leads to the cessation of ignorance is > simply this noble eightfold path …” > Defilement originates from ignorance. Defilement ceases when ignorance > ceases. The practice that leads to the cessation of defilement is > simply this noble eightfold path,

Clearly Asperger's/Autism is not something that exists independently on its own as an entity, but it is made up of component simple experiential phenomena. What is such a view on Asperger's? What are its building components? What is it at the most fundamental level, as seen from Buddhist persepective?\ Thanks

Did the Buddha have unpleasant or negative emotions after his enlightenment? For some time I believed the Buddha only had what you would call pleasant or peaceful emotions. But as I learned that Buddha was still visited by Mara after enlightenment, I began to question this notion. Furthermore, I read an Ajah Chah book in which he said the Buddha did have defilements, it is just that he was ‘far’ from them. http://www.ajahnchah.org/book/Opening_Dhamma_Eye1.php What are your thoughts on this? I think if we cling too tightly to some ideal in which we never experience any sort of emotional discomfort, then this can actually be the cause of suffering as it causes aversion in us. Because if we wish to be free from these feelings we can prolong them by giving them too much attention instead of letting them simply pass. May all beings be well.

Is there any meditation techniques that we can used to manged Bad Temper. As I know it is possible to manage angers by observing it as "feeling angry.., feeling angry!". However the problem is with the bad temper, sometime it is little bit too late to observer the anger. Any tips to improve the mindfulness to minimise the time gap?

Some other asker had said something like ‘trapped in defilement’. I thought it was interesting b/c I feel that way a lot. Can karma (results) have a long-lasting defiling quality? Or is this just an excuse for a weak-minded one to continue along? For example, someone who is in hell is there for a reason, and while there, the mind is defiled and hasn't a chance to become undefiled due to the karmic energy…but after the hell period is completed, the opportunity to give effort arises. Can it be like this? on a side note, i believe some jain understanding talks about certain characters that can never be liberated, but that's another topic..

If I'm understanding correctly, kukkucca refers to the lack of guilt in the face of wrongdoing and ahirika translates to remorse or guilt. If that is the case, when someone does something bad he's trapped in defilement, either by feeling or by not feeling remorse. Am I missing something in translation?

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)?

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?

When I talk of sankharas, I mean the pattern of the mind and the way in which the sanna recognizes an object. After prolonged Vipassana and remaining equanimous to the body sensations, Many of my thought patterns have changed and I can practically see a link there. But theoretically I am still unaware as to how remaining equanimous to body sensations has anything to do with the deepest habit patterns of the mind. Now my question is if one stops Vipassana meditation for a sufficient period of time. Is there a way for these sankharas to develop again?

During practice of meditation experience there are thoughts that can't be noticed. But they stop on their own and later they appear to show up less and less. The thoughts were less wondering with the practice. Is this due to obsessive defilment become less? In what stage this is experienced?

A good friend emailed me about some troubles in a Buddhist meditation group she belongs to. It's a lay led group. The problems are some apparent power struggles about even routine matters and also an element of cliquishness. It seems to be just a small number of people out of the group that are creating the issues. I don't really know how this sort of thing should be viewed from a Buddhist point of view. But if anyone has a solution or a correct way of looking at this I'd like to pass it along to her. She likes the group overall and she really didn't expect to find this type of behavior among meditators. My specific question is "From a Buddhist point of view, how do we view bad behavior specifically in a Buddhist setting? Should we allow for these very unenlightened behaviors as we ourselves are unenlightened too? Or should be expect more and move on as this type of behavior may indicate that the meditation is this group is just not working somehow.?" In other words, if meditation is sincere and regular, can these types of defilements simply continue with no improvement in an individual?

In the Visuddhimagga (but not in the suttas) and possibly other commentaries, we can find the triple round model, which can be used to explain dependent origination (*paticcasamuppada*) . The first round is called the round of defilement (*kilesa-vaṭṭa*) which includes ignorance (*avijjā*), craving (*tanha*) and clinging (*upādāna*). The second round is called the round of action (*kamma-vaṭṭa*) which includes mental formations (*saṅkhāra*) and becoming (*bhava*). The third round is called the round of results (*vipāka-vaṭṭa*) which includes consciousness (*viññāṇa*), name-form (*nāmarūpa*), sixfold sense base (*saḷāyatana*), contact (*phassa*) and feeling (*vedanā*). Sometimes, it also includes birth (*jāti*), death and the rest of suffering (*jarāmaraṇa*). The meaning of *vaṭṭa* according to wisdomlib is: > Vaṭṭa, 1 (adj. -nt.) (pp. of vṛt, Sk. vṛtta in meaning of “round” as > well as “happened, become” etc. The two meanings have become > differentiated in Pāli: vaṭṭa is not found in meaning of “happened. ” > All three Pāli meanings are specialized, just as the pres. vaṭṭati is > specialized in meaning “behoves”) 1. round, circular; (nt.) circle > PvA. 185 (āyata+); KhA 50 (°nāli). See cpd. °aṅguli.—2. (fig.) > “rolling on, ” the “round” of existences, cycle of transmigrations, > saṃsāra, evolution (=involution) (as forward or ascending circle of > existences, without implying a teleological idea, in contrast to > vivaṭṭa “rolling back” or devolution, i.e. a new (descending) cycle of > existence in a new aeon with inverted (vi-) motion, so to speak) Question 1: How can we use the triple round model to understand dependent origination, **especially within this lifetime**? What is the correct interpretation of the triple round model? Question 2: How can we understand the link from the triple round to the Wheel of Becoming (*bhavachakra*)? (statement below from here ): > So this Wheel of Becoming, having a triple round with these three > rounds, should be understood to spin, revolving again and > again, forever, for the conditions are not cut off as long as the > round of defilements is not cut off. Question 3: Is it true that ignorance is always the starting point to get the perpetual wheel-turning started? Perspectives from different traditions are welcomed.

I've seen statements like "When one is in jhana, all defilements are suppressed temporarily." Is there any scriptural source for this?

When doing physical work, there are times that anger helps to overcome physical obstacles, as a way to arouse energy where force is required, but for the purpose of doing good (thru service, altruism), not harm. But anger is a form of aversion, a defilement, unhwholesome root. Did the Buddha say any words on whether the use of anger, or force, is ever acceptable?

Like subtle "conceit"? I can't think of any others. I think there is a Sutta that is something like, "10 misperceptions of a somewhat achieved insight meditator". Bhante Yuttadhammo explained it somewhere. I thought I already asked this but I couldn't find it, maybe it was another forum.

Simple question, but I would like to know- what are the defilements, according to Theravada Buddhism? I keep hearing this term and would like to find out what it means, according to the original teachings of the Buddha. Thank you

Does drowsiness as a defilement only refer to a psychological state of mind? I know that emotions manifest also as physical phenomena, but how do I distinguish between physical exhaustion and psychological defilement? If I am done with my job or school I'm feeling sometimes exhausted. How do I know if I have this defilement in me? Now of course if I ate a lot then it's clearly a defilement. Just for convenience I was thinking that the next time I'm feeling physically exhausted I am going to meditate even if just for 5-10 minutes to give myself the chance to have a sense of achievement and well.. maybe the sleepiness disappeared by then. Any thoughts or sutta references? (I am aware that the Buddha advised to combat drowsiness and if everything fails one can take a nap)

> "in the same way, if evil, unskillful thoughts — imbued with desire, aversion or delusion — still arise in the monk while he is scrutinizing the drawbacks of those thoughts, **he should pay no mind and pay no attention to those thoughts**. As he is paying no mind and paying no attention to them, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it." > How does one pay no mind / no attention to thoughts? Diverting one's attention was the 1st method, but how is this meant to be?

According to Buddhist tradition are there different types of craving? It occurs to me that the following could all be described using the English word craving 1. Being thirsty (for water) 2. Really wanting a new car 3. Wistfully missing a loved one when they are temporarily absent from your life However they do feel like they are very different things. So are there categorisations of craving within Buddhist philosophy and if so how would my examples fit into those categories. I'm interested in answers from any tradition but I suspect that there might be some kind of list of craving within something like the Abidharma **EDIT** These are great answers so far but I wonder does anyone have anything to add on a more experiential basis perhaps referencing meditation practice.

How can it be proper for a meditator who does not yet see reality as it is... ...to judge other people so easily? There is so much potential for subtle misuse of power, I mean I know I would be corrupted if it were me. Not grossly corrupted(hopefully) but subtly corrupted because I am unaware of my subtle transgressions. Even though I do say this out of ego I would hope that I am also saying it out of compassion for our admins. I am not trying to argue as I was hoping we might agree. If the admins think this causes too much fuss or arguing then the admins can react and censor this inquiry. My point is that we need admins, but a practicing admin, that seems like a contradiction but that is just my opinion. If it is appropriate for a practitioner to behave like some kind of police officer then please enlighten me on the reasons it is appropriate... ...or just take the easy way out and censor this question.