Confidence, For a few weeks now, I have lost confidence in almost everything. Like doing even simple stuff. I feel like, I can't. Like, no future. Motivation, For few weeks now, I feel like sleeping or meditating in bed. Like being free from any work or doing any stuff. Why can't I be happy mentally only?. For reference, I did Samantha, Vipssana for the last 4 years, when I have time.

Please share methods to increase mindfulness. \ Mindfulness means simply an awareness of the objects and sense data that are present. So, for example, it is Tuesday, 1pm. What I have tried so far is to list things and sights that are nearby: - Is it light or dark? - Am I tired or not tired? - Am I walking or sitting? Is it simply raw observation, independent of cast or creed, simply seeing as it is? Thanks sukhi hontu

I've been struggling with this one for quite a while now. The fourth foundation of mindfulness is called 'dhammānupassana' - vision in regards to the dhammas. The old translation I was given when I started meditating was "mind objects", which I'm pretty sure is not at all correct in this context, since it doesn't get at the distinction between the fourth set and the first three. The phrase "mind object" is a translation of "dhammarammana". According to Nina Van Gorkom, >Dhammarammana comprises all objects which are not included in the first five classes. These can be experienced only through the mind-door. >http://www.budsas.org/ebud/nina-abhidhamma/nina-abhi-16.htm So, "mind object" is a specific subset of reality in a specific context. The first five indriya and the first three elements that comprise rupakkhandha are not a part of this subset, and yet they appear in the section on dhammanupassana. The commentary says relating the the fourth satipatthana, >and now in order to speak of even the laying hold of the aggregates of perception and formations, he said "And, how, o bhikkhus," and so forth." So the emphasis is supposed to be on these two aggregates (even though the five aggregates themselves are under this heading). In Thai, the meaning is given as "that which holds (dhareti) the meditator from falling into evil", which is a definition of the truths (dhammas) taught by the Buddha. That seems appropriate, but it is still curious that there are only a limited number of subsets of the Buddha's teaching in the satipaṭṭhāna sutta, certainly not all of the Buddha's teaching. Does anyone have a proper explanation as to why the fourth set is called "dhammas"?

Why are the three marks (consolidated) not directly included in the Satipatthana Sutta - supposedly the most important of all discourses? Not in the section of principles, but indirectly with regards to the body: > *They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish.* Perhaps it is due to the later historical ontological organization of those three messages? Any tangential ideas are welcome.

I do both samath, vipssana for like 4 years, but without a time schedule. When I have time I do. Few of my hobbies are reading books, learning damma, watching TV series etc. But for few months now, I have lost interest in almost everything. I don't know what to do. I feel like I have seen it all and nothing to do. It's hard to do even daily life stuff. Please give some directions. 🙏

>It goes without saying that alcohol makes you mindless. Theres debate about pot creating conditions for enhanced mindfulness in SOME individuals. My question is not "is it okay". I know what to expect. Are there any specific stories involving Buddha on the subject of someone ingesting an herb or something, specifically to be mindful... and how that is bad. I'm asking for the story or stories.

Definitions: - I want to emphasize the mind, the body doesn't ache, isn't sore, isn't itchy, nothing at all; that is the 'an lạc' of the body (bodily ease/well-being). - 'Thanh thản' (serenity) is when our mind doesn't ponder, isn't busy at all; that is 'thanh thản'. - 'Vô sự' (actionlessness/nothing-to-do) is doing nothing at all; the body also does nothing, and the mind also doesn't ponder, meaning it does nothing; that is 'vô sự'. It is normal, very normal like a normal person, yet doing nothing at all. That is: the head/mind doesn't work, and the hands and feet also don't work; that is 'vô sự'. As for the mind that doesn't ponder, doesn't worry about anything at all, that is 'thanh thản' (serenity). As for the body that doesn't ache, isn't sore, itchy, nothing at all, that is 'an lạc' (ease); it is normal. Just like right now, [if] our body has no aches or pains, that is the 'an lạc' of our body. That is the state right now; it's not anything strange or different. It is the normalcy of a normal human being. Therefore, once you recognize that normalcy, now you just need to use the method of Right Thinking (Như Lý Tác Ý), guide it [the mind]: > "A mind unshaken, serene, at ease, and free from involvement.” You just fear it [the mind] will move and ponder about this and that, so you remind it: ‘Mind immovable, serene, at ease, actionless,’ and then just sit relaxedly/idly like that. So, can I use "unshaken, serene, at ease, uninvolved" as a mindful reminder throughout my day to make my mind feel better?

It seems while cetanā concerns having a goal, vāyāma is what carries this goal out. My understanding is neither vāyāma nor cetanā *should* involve upādāna; however, vāyāma is outside of and cultivates the ālaya. If any of this is wrong feedback would be welcome, but my question is does sati require vāyāma, or can it be the result of bountiful ālaya? Does sammā-vāyāma become less significant with cultivation?

It seems that often what one has difficulty with in attempting to hold onto some thing is some other which competes. Can what is effortful in attention be seen as a non-clinging to that which we don't want to attend to? In other words can what is effortful in attention be thought of as an excess of attachment? As if we were something sticky; is what is effortful in rightful adhering (to what is attended to) to be a matter of nonattachment? edit: To put it in Buddhist language is the vāyāma of sati anupādāna.

I have constant chronic pain. Would really like to be rid of it. Is this considered a negative desire in Buddhism? I remember in the Dhammacakkappavattana Sutta, the Buddha stated that the second Noble Truth is "craving for sensual pleasure, craving for becoming, craving for non-becoming." I guess I interpreted the craving for non-becoming to apply to my desire for my pain to be gone.

I've always been fascinated by MBSR. It includes Vipassana techniques of breathing, but also Zen philosophy of non-judgmental awareness. Jon Kabat-Zinn himself had training in both Zen and IMS. Fundamentally speaking, is the whole MBSR thing derived from Zen or Vipassana?

It's a bit weird to explain. In daily life when I notice some though or emotion or when someone praises me or some other similar action and I notice that and don't cling on to it there is a inner voice praising myself for not getting attached. And if I "let that go" then again an inner voice praising that action and not getting attached to that feeling and this kind of creates a loop. It might sounds very weird or trivial but sometimes its very annoying. How should one deal with this? Just ignore it?

After a prolonged struggle with various eating disorders (atypical, anorexia, bulimia, BED) over nearly two years, as well as ongoing mood disorders and severe anxiety for the past three, I've found conventional self-guided Western CBT therapies, and even standalone meditation, largely ineffective for me. Significant barriers (financial, temporal, locational, cultural conditioning) limit my access to consistent professional therapy, and will likely remain in place for the foreseeable future. Believe me, I've tried. I'm looking for an alternative path, a fundamentally different framework than modern psychology, to address a deep-seated lack of purpose and unresolved trauma, ultimately seeking peace of mind. I've long been drawn to the exploration of Western neuroscience and cognitive science on Buddhism, specifically the tangible benefits of mindfulness meditation. My "hope" is to find a Buddhist school that aligns with, and ideally offers a practical experience similar to, approaches like MBSR, MBCT, and DBT, despite their fundamental differences from traditional Buddhism. This leads to my core questions: 1. **Influence of Buddhist Schools on Western Therapies:** How much influence do different Buddhist schools (e.g., Theravada, Zen, Pure Land, Tibetan) have on the development and practice of: * Dialectical Behavior Therapy (DBT) * Compassion-Focused Therapy (CFT) * Acceptance-Based Therapies (e.g., ACT) * Mindfulness-Based Cognitive Therapy (MBCT) * Mindfulness-Based Stress Reduction (MBSR) I understand that Western mindfulness, particularly MBSR/MBCT, is often linked to Theravada (Vipassanā, as seen in the Insight Meditation Society and "Mindfulness in Plain English"). However, I've also come across arguments for significant Zen Buddhist influence on Jon Kabat-Zinn's work, which resonates with the "non-dualistic" feel of modern mindfulness. 2. **Is it problematic to choose a Buddhist school based on these inspirations?** Given my past experiences and current limitations, is it a "wrong" approach to seek a Buddhist tradition that primarily contributed to, or feels practically similar to, these Western therapeutic modalities? My aim is not necessarily "enlightenment" in the traditional sense, but rather a path to alleviate suffering and cultivate inner peace, perhaps building positive karma for future lives (as a layperson, taking a stoic approach to the ultimate goal). 3. **Navigating Availability and Personal Preference:** I'm personally more attracted to Theravada's "down-to-earth" step-by-step Eightfold Path and emphasis on mindfulness, along with the sense of certainty from practices like one meal a day and abstinence from alcohol. However, in both my current city and home city, Mahayana denominations are more readily available (authentic Chan, Thich Nhat Hanh's Plum Village, and a modernized immigrant Pure Land school). I've visited the immigrant Pure Land and authentic Chan centers, but they simply don't "click" with me; they feel "weird" and I don't like them. I haven't had the opportunity to visit a Theravada temple for comparison. If I choose Theravada, I'd likely need to rely on online sanghas, which may not accommodate my timezone. Given my intention to remain a layperson and focus on personal practice for peace of mind and perhaps future karmic benefit, I'm unsure how crucial an in-person or online sangha is for my goals. Any insights on these points, particularly regarding the historical influences and the appropriateness of my approach to choosing a path, would be greatly appreciated. Thank you.

I'm attempting to bring the Mahasi Sayadaw method of *labeling*, off the meditation cushion, and into my everyday actions. But I'm encountering a few difficulties and contradictions hindering the practice. I've noticed that when I'm doing intricate or engrossing things, such as conversing, studying, working, or playing a musical instrument, it becomes *impossible* to be mindful, or have any awareness (or 3rd-party objectivity) of what I'm doing. If I tried to say "playing", or "lifting index finger" while playing a complicated piano piece, I would lose my place. Or if I'm deep in study or work, entirely engrossed in a subject, I have to discard mindfulness or any 3rd-party objectivity, and just do the work. If I were to say "reading", or "working out the author's thoughts on covalent bonding", I would lose the track, or be forced to come to a dead stop. Indeed, mindfulness seems to *oppose* mastery in action, and I have to discard it anytime an engrossing or intricate action is required. Then inevitably I have to wait until I'm done with the activity, then restore mindfulness when my body and mind can be more stilled. Mahasi suggests that actions should be done in a slow, deliberate way, as though one were physically limited. But I can't see how one could do something as engrossing as playing music, learning a language, or studying molecular biology in this way.

As a beginning meditator, the techniques I typically use are: - Counting breaths, restarting at 10 (learned in Japan). - Envisioning, with warm feelings, all of my friends and family around me in a large circle (learned in Florida). - Attempting to feel the minute sensations from each different part of my body (learned in Florida). - Focusing on identifying as many distinct sounds as possible, particularly when in nature (my own). Are there any other techniques recommended for beginning meditators?

Pretty much as the title suggests: does it harm to meditate before sleeping? For me if I meditate seriously my mind is swept over with awakeness. as a consequence when I go to sleep I remain awake for sometime and keep thinking useless thoughts. so it kind of hinders my sleep. Is there a good practice or should meditation before sleep be avoided?

I am trying to be mindful whenever I am not too absorbed in whatever i am doing and then I got sick. Everything stopped from fast to slow motion. I had time to watch myself being mindful, but then it occurred to me what I should be mindful off? Since I am physically sick now, should I repeat my current state of mind- 'I am sick', 'I am sick', 'I am sick' and this is so depressing or should I change my frame of mind to something positive - for future well being like ' I am getting better', 'I am getting better', 'I am getting better '. Which is right way of being mindful? Being in Present or Hope for better future!!!

I am an above beginner level meditator - I have been practicing Vipassana meditation regularly for past 6-7 months - By regularly, I mean 1hr of sitting meditation at least 5 times a week. I have not been able to control my lust. I try to remain mindful during acts of sexual gratification...but they are like very few moments of awareness...rest of the time I am just going with the flow...Although I am a lay person, I want to be celibate...Please guide me. I remember a story wherein Buddha said to someone how one should eat as if they are eating their own child having lost in a desert...are there any such stories from Buddha's life/teachings regarding this subject...Basically I need some inspiration...Please share your experience if possible

Some part of my mind always watches/is aware of breath whether I am studying, playing, eating, watching movies, etc. Is it ok? Any long detailed answer?

I have a friend who is a Christian. It is a truism that most people can't tolerate sitting and doing nothing because of catastrophic dukkha. Most people, including people I know, have to DO something all the time. But my old friend would spend hours sitting on his porch, a smile on his face, by himself, just enjoying the present moment. Is this a form of jhana? Is it possible that there are many run of the mill, non-buddhist people who actually understand and practice a kind of jhana unintentionally?