When we study with concentration and our mind gets distracted we bring back to the very subject we study. The same thing we do it in meditation,when mind gets distracted we bring it back to breath . So isn't Studying is also meditation

When you meditate with ADHD, the difficulty level of life drops a lot. If you then practice the noble eightfold path in order to come closer to nibbana, you're sort of doing that on a wheelchair. If you stop meditating, ADHD will come back full force, and you still have 0 experience of being on the noble eightfold path on that difficulty level. Could meditating be a hindrance toward enlightenment, for that reason? Aren't you making it too easy for yourself?

Temporarily blockage of sexual excitement, give knowledge there's no permanent soul,body and mind consciousness are impermanent. Arising and cease. Sankara and upadana were impermanent. Does this understanding is wisdom?while doing walking meditation without hearing external sounds and thinking could follow the walking? Is this enough to balance the five spiritual faculties and free from rebith in lower realms?

How can our meditation practice, change the way we relate to everyday challenges? For example, more space between stimulus and response: Instead of reacting immediately, meditation can train our awareness so we can pause, breathe, and choose how to respond. A challenge becomes less of an automatic trigger and more of an opportunity for skillful action...

In the process of reading a book, we need only the mind and the eyes. There is no need of ears and tongue. In the process of hearing *Dhamma*,there may no need of eyes. Are there any meditation practice to ignore senses completely for a period of time ? (I'm looking for a specific meditation practice designed to achieve this, I know that we can achieve a similar result by doing Ānāpāna/breathing exercises,but may take much time )

In meditation practice how to recognise a faith follower, dhamma follower and sothapana?when fetter of personality view is broken whether there is a different ofstream of thoughts?

What does Buddhism say about the random stuff (sankhara?) that just comes into mind when I am meditating? And I mean random, like I'll be meditating and a memory just comes out of nowhere, sometimes a half-visual, half-felt scene of a place I travelled 20+ years ago. Or I'll just start thinking of a person I haven't seen for a long while. This is while meditating, so there is no sense input ~ it's not like I heard a song that reminded me of someplace. It's like my mind has a mind of its own! Is this kind of material related to the "storehouse consciousness"? I think of it as like sitting on a cauldron, because this material just continuously bubbles up ~ sometimes it is an angry boil, sometimes a gentle roil. I would love to learn more about what Buddhism has to say about this phenomenon.

Does the Buddha ever instruct us to meditate for the sake of meditation's immediate and temporary benefits? If we see meditation as a car for gaining insights and understanding, but also as a tool for improving our focus or mood or (non)reactivity - does the Buddha ever explicitly urge us to meditate for the latter effects?

I have been a Vipassana meditator since 2001 and had a very strong practice and very good concentration. Last 2-3 years I started feeling a physical violation of space and then hearing voices. What interacts with me is some kind of demon or demons that have started harming with negative gross vibrations of all kinds and use very harmful language. They also harm physically and hurt around the spine and different organs of the body and the nervous system- to get your energy -some kind of energy vampires. They harm continuously and never stop. It is impossible to meditate or do anything else. They seem to know how to connect to human mind and body and somehow gain control the nervous system. I asked a lot of people for help including meditators even teachers but so far havnt found anyone who knows about this or wants to help. I don’t even know where to get the help. No drugs or medicines have helped so far, even tried to get some mantra tantra help. I have also read and listened to Ratana and Atanatiya sutta. Written to monasteries..I cannot give metta or practice Vipassana at all because I am constantly under attack. I am not delusional and these are not illusions. Really looking for some help or inputs that refer to any success stories through monks or healers or Vipassana teachers. Someone who really knows about this well.

As I understand it, “bare awareness” is a meditation technique whereby anything that arises is noticed without judgement and allowed to pass without interaction by the meditator. Shikan Tasa means “just sitting” and is employed in Soto Zen. I’m not sure what the difference between the two techniques is.

Temporarily cut off of sexual excitement , do they sothapana? Or at least they free from apaya realm?whether their taint are destroyed?

What are the actual suttas in which the Buddha described how to meditate? A list of all such suttas would be greatly appreciated. Thanks!

I just get started three days ago. When meditating, I felt hard to breathe and even the lack of oxygen to the brain. I felt my bell and chess were stiff and this intervene me in getting enough oxygen. My posture is right (I so sure about that). How do I overcome it? Should I keep going or find some changes?

I can devote 7 hours to ( meditation + sleep ) per day . Should I do 5 hour sleep and 2 hour mediation(1 hour twice) **or** 6 hours of sleep and 1 hour of meditation ?please give reason . will 2 hours increase my productivity (please tell from your own experience, not any bookish knowledge ) Will meditating twice will give me **twice** more benefit than meditating once ?

I am new to buddhism and meditation (I have been practising it for one month now), and despite finishing my fourth book on the matter, I am still very unclear about what a meditation session should look like when practicing either concentration or mindfulness. From what I understood, each of these practices are clearly differents and even have different pali names (Samatha and Vipassana if I am right ?). I can already tell that I can't differenciate concentration and mindfulness. When I focus on my breath, I am naturally distracted by all kind of things which I have to be mindfull of (the way my body feels, the sounds I ear, what I smell from the kitchen, my thoughts and emotions). And when I try to practice mindfulness, I can't help but focusing on my breath, because it is often the first thing that I can notice in that state, and it is always present. When I start my meditation I focus on my breath, then if something happens I try to be mindfull of it, and then I focus on my breath again until something else happens, switching maybe every 2 to 10 seconds. I am wondering why concentration and mindfulness are referred to as disctinct practices in the books I read, as it doesn't make much sense to me. At this point I am afraid that I may be missing something important.

Is kasina meditation and other such meditation techniques not found in the suttas (i.e. not taught by the Buddha) and only invented in the Visuddhimagga? Or does it have basis in the Pali suttas?

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?

Meditation is powerful karma. But if someone practices meditation daily and wishes for **physical pleasure in future lives,** will it bring that kind of pleasure? Or does meditation only lead to a purified mind and higher realms, but not physical results like those gained through physical dāna?

What is the "meditation on emptiness" in MN 121 ? What does "emptiness" refer to in this sutta? Also, what does "oneness dependent on the perception of ..." mean in this sutta? > “Indeed, Ānanda, you properly heard, learned, attended, and remembered > that. Now, as before, I usually practice the meditation on emptiness. > > Consider this stilt longhouse of Migāra’s mother. It’s empty of > elephants, cows, horses, and mares; of gold and money; and of > gatherings of men and women. There is only this that is not emptiness, > namely, the oneness dependent on the mendicant Saṅgha. In the same > way, a mendicant—ignoring the perception of the village and the > perception of people—focuses on the oneness dependent on the > perception of wilderness. Their mind becomes eager, confident, > settled, and decided in that perception of wilderness. They > understand: ‘Here there is no stress due to the perception of village > or the perception of people. There is only this modicum of stress, > namely the oneness dependent on the perception of wilderness.’ They > understand: ‘This field of perception is empty of the perception of > the village. It is empty of the perception of people. There is only > this that is not emptiness, namely the oneness dependent on the > perception of wilderness.’ And so they regard it as empty of what is > not there, but as to what remains they understand that it is present. > That’s how emptiness is born in them—genuine, undistorted, and pure. > > ...... > > Whatever ascetics and brahmins enter and remain in the pure, ultimate, > supreme emptiness—whether in the past, future, or present—all of them > enter and remain in this same pure, ultimate, supreme emptiness. So, > Ānanda, you should train like this: ‘We will enter and remain in the > pure, ultimate, supreme emptiness.’ That’s how you should train.”

When I am doing meditation, if people or neighbors are making noise or playing music, should I hit them hard and beat them ruthlessly? It's very disturbing and annoying. Can I do violence without hatred and anger if someone is disturbing me by any means?