I am recently observing the effects of "asceticism" or in my case, simply reducing food/taste related pleasures. I know the Middle Way in Buddhism advocates avoiding the both the extremes of asceticism and indulgence in sense pleasures. However, I find that in contemporary Western society, there is a significant lean towards sense pleasures and material comforts. Given the prevalence of indulgence in things like food, luxury, entertainment, and other sensual pleasures, I’m curious about the role of asceticism for lay practitioners today. 1. How should lay practitioners approach ascetic practices in the context of modern Western society? 2. Is there a recommended balance between asceticism and engaging with the comforts of modern life? 3. What specific ascetic practices can be beneficial for lay practitioners to help reduce attachment to sensual pleasures and support their spiritual growth? Any answers/opinions are appreciated. Thanks!

I was reflecting on a craving I had for something addictive tonight while going to bed, and realized, "My notion of having 'just a little bit' of this addiction is just my relying on common sense... but common sense is no more common than horseradish is full of horses. Just because most people think, 'just a little' is always OK doesn't necessarily mean it's truly a sober, beneficial, or wise thing to do." In any case, this reminded me of the [Kalama Sutta](https://www.accesstoinsight.org/lib/authors/soma/wheel008.html) , and I wondered what my version of relying falsely on common sense would be: 15. "Therefore, did we say, Kalamas, what was said thus, 'Come Kalamas. Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another's seeming ability; nor upon the consideration, "The monk is our teacher." Kalamas, when you yourselves know: "These things are good; these things are not blamable; these things are praised by the wise; undertaken and observed, these things lead to benefit and happiness," enter on and abide in them. My guess is that common sense is a tempting thing to automatically defer to because it can combine every one of the unhelpful methods of inquiry into one. So then if people rely solely on common sense they basically just do whatever they want. Yet, it can sometimes also be the correct way of inquiry listed at the end of the Sutta. Am I correct?

This precept is often translated as harsh speech or false speech. The meaning of this precept is often understood as not to tell lie. But how are we supposed to define "lie" in Buddhist context particularly fourth precept? An example: One student got kicked out from a University because of unacceptable conducts. Someone knows this and is asked by his friend what has happened to that student. Instead of telling his friend that student got kicked out, his answer is, that student probably already moved to other University. The truth is, the student has committed unacceptable conducts therefore the student got kicked out. There are many cases in life because of security reason, sensitive information, privacy, etc. we say another thing when we are asked. But is this the same as telling lie e.g. harmful food is said/declared as healthy food, counterfeit product is answered as genuine product? Is being honest the same as having wisdom?

Quick question. How do I deal with the kind of people who do not know THE first thing about a topic and they would pretend as if they are experts in it; and **impose** their opinions on the conversation while ignoring mine even when I am indeed an actual expert there. Eg: my father will assert things about physics (sometimes absurd and laughable), which is high school level at best. When I tell him calmly "the correct thing is actually not this because so and so... ", he refuse to believe/listen ( doesn't even inquire into it). This is even though I am a current PhD student, in physics no less. Similarly a cousin and some friends, not knowing a thing in that field try to be experts when I actually for a fact know those things. This kind of gets me mad and I become passive aggressive. What is a way to deal with these people and avoid bad karma simultaneously. In general we are supposed observe the feelings, but then physically, am I to always remain quiet? If I don't, there's no way I don't get subtly angry. Other option is to stop hanging out with people like that? But then isn't that coming from aversion - we are aiming for harmony and remaining undisturbed in the face of things rather than avoiding them? This is one of those things where I am quite unsure of the path. Please give insights and practical tips, other than 'just meditate more' - that I know. Any responses are appreciated, Thank you

I have been doing buddhist practices and ***trying*** to keep the precepts for a few months, after an intensive retreat. I have been noticing recently that I have automatically started to avoid looking at any women that are potentially attractive. This is almost instinctive and I go out of my way to avoid looking at them as much as possible. Also, I can see that I do not find most women attractive now, like in the sense of having that primal urge to have sex with them. Instead there is a subtle judgement like 'Hey, she looks pretty' but mostly without any deeper lust. While watching porn (I do it compulsively unfortunately) I have just a few moments of actual lust during the whole session, and for the most part, even the prettiest women there have stopped appealing sexually to me. But there are some women though, in real life, for who I am like "MY GOD she is too beautiful!" and I feel that strong sexual urge (and suffering along with it) unlike with all others. I want to ask, is this normal and expected part of the practice? Not that I am complaining - I am pretty happy with it tbh coz when I don't jerk off for a few days I feel my mind stronger, calmer, happier and have energy to get stuff done. I am worried though if my avoidance is rooted in aversion to feel the sexual urge and the suffering? If this is indeed good, are there any other practical tips (other than meditation) on how to take this further - to remove all lust- and the slavery that it carries? Kindly give your insights. Please do not hold back on technical aspects, give me as accurate and precise answer as possible as I understand the formal terminology of the sutras etc. Any responses are appreciated. Thank you

The 8th precept in vipassana says to abstain from using high or luxurious beds. Should I sleep on the floor not on bed ?

if I observe the 8 precepts today,fast in the afternoon and eat at 12am the next day, is it considered a sin?

AFAIK, in Theravada, ordained monastics are prohibited from growing their own food. Even hydroponics would likely be prohibited by vināya due to probability of harming small unseen life (algae, etc) in maintaining a hydroponic system. Are there any ethical concerns for Buddhist laity, including those moving towards but not yet fully ordained, especially from a Theravada perspective? As a side issue do ordained monastics maintain houseplants or gardens, or outsource this work to laity?

The precept, > Uccasayana mahasayana veramani sikkhapadam samadiyami in eight precepts suggests that one should abstain from high and luxurious beds and seats. How should one define which bed or seat is not high and which one is not luxurious? Can this precept be practiced at home?

I know that the 5 precepts were intended for lay people. I know that in lay life, most people choose to only keep the 5 precepts, and there is no requirement to keep any more. I know that sometimes lay people take the 8 precepts temporarily. However, is there anything specifically wrong with a lay person keeping the 8 precepts on an ongoing basis? I know it's harder to do as a lay person as opposed to a novice(edit: I meant anagarika). But is it specifically discouraged or wrong for any reason?

Is broth and vegetable juice allowable? I am preferably looking for an answer by an experienced monk.

Would using YouTube or other social media, where one is exposed to music or forced advertising/entertainment, be breaking the rules for monks? > "the watching of entertainments are stumbling blocks" This makes watching any of YouTube (Number 7 of the eight precepts) an area of concern.

During uposatha days, I'm getting a little confused with the interpretation of the seventh precept of eight precepts. Is it possible for me to listen to nature sounds without any musical instruments' sounds? Even if they’re considered as 'music'? Also, is there any text (from aṭṭhakathā or ṭīkā) explaining this precept? It would be great and very helpful. Thank you in advance.

What is appropriate usage of medicines that are intoxicating? I know that cannabis has been used for pain relief but if the use of the cannabis is intoxicating then what is the right view of what is appropriate regarding the use of the cannabis as a medicine? Are there any suttas which seem like they might be helpful in answering this question?

How do Buddhist monks deal with meals while traveling across different time zones?

The eighth precept refers to using high and luxorious beds and seats. Suppose one was at a café or other public place using a laptop to study Dharma. Would it be a violation of the precept to use a basic chair and table? Sitting on the floor wouldn't seem to be socially acceptable in these situations.

As part of my charity action I was going to donate to Against Malaria Foundation. But after reading that 100% of the money is going to buy long-lasting insecticidal nets for the prevention of malaria, I am not so sure if that conflicts with my buddhist practice. For those who don't know, insecticidal nets are mosquitoes nets that are sprayed with insecticide, which is said to be twice as effective as unsprayed nets. Against Malaria Foundation website: https://www.againstmalaria.com/ Wikipedia on Against Malaria Foundation: https://en.wikipedia.org/wiki/Against_Malaria_Foundation > The Against Malaria Foundation (AMF) is a United Kingdom-based charity that provides long-lasting insecticidal nets (LLINs) to populations at high risk of malaria, primarily in Africa. As of July 2016, the foundation has raised $86.6 million and distributed or committed to fund 19.3 million LLINs since its founding in 2004. Wikipedia on insecticide-treated nets: https://en.wikipedia.org/wiki/Mosquito_net#Insecticide_treated_nets > Mosquito nets treated with insecticides—known as insecticide-treated nets (ITNs) or bednets—were developed in the 1980s for malaria prevention. ITNs are estimated to be twice as effective as untreated nets, and offer greater than 70% protection compared with no net. These nets are dip-treated using a synthetic pyrethroid insecticide such as deltamethrin or permethrin which will double the protection over a non-treated net by killing and repelling mosquitoes.

By first precept I shouldn't kill even a mosquito it bite me but when as by 7th precept I can listen music for therapy If things fall into such circumstances like this mosquito biting can lead me to malaria or dengue. Also I've to ask if I can consume yogurt when it's made with help of bacterias they are also living being. I don't mean I'm trying to find breaking precepts,but I stopped killing them really.

Music can be used to uplift one's mood and alleviate depression, as depicted in this article : > In Darkness Visible: A Memoir of Madness American author William > Styron's autobiographical account of his struggle with depression he > describes how in desperation he planned to shoot himself, but at the > last minute he heard the music of the German composer Johannes Brahms > and this saved him. > > His life began to mean something and he found solace in the > melancholic and uplifting moods of Brahms's German Requiem. In other religions like Christianity (like this song ) or Hinduism (like this song ), music (both lyrics and melody) is used to boost one's devotion to God, and could be uplifting too. However, in Buddhism, this is against the seventh of the Eight Precepts : > I undertake the precept to refrain from **dancing, singing, music**, going > to see entertainments, wearing garlands, using perfumes, and > beautifying the body with cosmetics. The Gitassara Sutta (AN5.209) also states: > There are, bhikkhus, these five drawbacks of reciting the Dhamma with > a sustained melodic intonation. Which five? > > **Oneself gets attached to that intonation, others get attached to that > intonation**, householders get angry: 'Those ascetics who are followers > of the Sakyans' son sing in the same way that we do!', there is a > break in concentration for those striving [to produce] musicality, and > the upcoming generations imitate what they see. > > These, bhikkhus, are the five drawbacks of reciting the Dhamma with a > sustained melodic intonation. Questions: 1. Is it ok to use music to induce positive states of mind, especially to uplift one's mood and alleviate depression? 2. If music can be used to uplift one's mood, then why is it considered unwholesome and against the seventh precept? 3. How does music cause attachment or craving?

I've seen some people do this. But how practical is this with the modern lifestyle? As an example the place where I sit in the office is a bit too comfortable. Sometimes there's music in public transport. If that person shares a place with others or visits other people, they may have to change their lifestyles as well. e.g: eating before noon. How can one deal with such situations without being a nuisance to others, if someone decides to observe them in day-to-day life?