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

In general all Buddhist practice seems to help with the concerns mentioned in the Title. Equanimity helps with all unwanted, changing conditions (from minor challenges to "aging, sickness and death". Lessening (or even losing) the sense of "self" also seems powerful each day and especially on the last one. If anyone, especially anyone currently preparing for the eventual laying down of the body has: insights, dharma, experience (thus far)...please reply.

Can I ask you a question? I am a Buddhist and during the Eight Precepts Observance Day, am I not allowed to keep money, but after 24 hours, I can use money, but the money on The Eight Precepts Observance Day I am observing the Eight Precept must be transferred to my cousins or my spouse or my relatives? I mean how can I show that I keep the precept?

In [this comment](https://buddhism.stackexchange.com/questions/51562/was-the-buddha-neutral-on-self-centredness-or-selfishness#comment84938_51575) it was pointed out as per [AN 4:95](https://www.dhammatalks.org/suttas/AN/AN4_95.html) that one who practises solely for one’s benefits is better than one who practises solely for others’ benefits. While the best of the 4 types of individuals is those who practise for theirs and others’ benefits. It seems strange that a selfless and altruistic intention is seen as lower and less refined than a selfish one by the Buddha. This [answer](https://buddhism.stackexchange.com/questions/28527/if-you-cannot-can-save-others-then-why-is-your-practice-more-worthy-than-anythin/28658#28658) proposed possible reasons why type 3 (solely for oneself) is better than type 2 (solely for others). In short, by practising for oneself, the individual indirectly confer protection to others as well as to oneself. But won’t the same effect be achieved with type 2? Is this right or is there something else? By logical extension from the above, if one is practising for oneself and others there should be additional benefits as this type is the best of all according to the Buddha. Are there additional advantages and what are they? The last question is somewhat related to [an earlier post](https://buddhism.stackexchange.com/questions/51562/was-the-buddha-neutral-on-self-centredness-or-selfishness) . If intentions are not to be judged on the basis of selfishness versus selflessness, what is the proper Buddhist criteria for deciding if an intention is noble/refine versus ignoble/base? Any insight is much appreciated.

In the Jewish tradition of Hassidut Chabad, there's a well-known story about the need to be ready to abandon practice towards enlightenment in favor of compassionate action which is the manifestation of enlightenment itself. Here's the story ([source](https://www.chabad.org/therebbe/letters/default_cdo/aid/1973508/jewish/Heeding-the-Cry-of-a-Child.htm)) : >The Alter Rebbe shared his house with his oldest married son, Rabbi Dov Ber (who later succeeded him as the Mitteler Rebbe). Rabbi Dov Ber was known for his unusual power of concentration. Once, when Rabbi Dov Ber was engrossed in learning, his baby, sleeping in its cradle nearby, fell out and began to cry. The infant’s father did not hear the baby’s cries. But the infant’s grandfather, the Alter Rebbe, also engrossed in his studies in his room on the upper floor at the time, most certainly did. He interrupted his studies, went downstairs, picked the baby up, soothed it and replaced it in its cradle. Through all this Rabbi Dov Ber remained quite oblivious. > >Subsequently, the Alter Rebbe admonished his son: “No matter how engrossed one may be in the loftiest occupation, one must never remain insensitive to the cry of a child.” Is there a similar story in the Buddhism tradition, with a similar message?

I'm referring to Mantras listed [here](https://www.edu.gov.mb.ca/k12/docs/support/world_religions/buddhism/practices.pdf) such as the **Shakyamuni Mantra**: > *Om Muni Muni Mahamuni Shakyamuniye Svaha* In Buddhist practice throughout the world, what is the predominant practice: are those mantras translated into the local language or do adherents recite them in the original Sanskrit? If one can choose, is there any spiritual benefit from reciting them in Sanskrit during meditation?

Sensual desire is the main hindrance of 5 hindrances that limit the positive development of mind. What are the things conductive to the abandonment of sensual desire? What are the things someone can practice to abandonment of sensual desire?

Во время медитации очень сильное ощущение в макушке головы. Если направляю внимание на дыхание то ощущение усиливается, распространяется по всему мозгу, Ощущается именно внутри головы , наблюдаю дальше, направляю внимание на дыхание через это место с ощущением в макушке головы вниз по позвоночнику, это ощущение становится еще и пульсирующим как сердце и спускается вниз по During meditation there is a very strong sensation at the top of the head. If I direct my attention to my breathing, the sensation intensifies, spreads throughout the brain, I feel it inside my head, I observe further, I direct my attention to my breathing through this place with a feeling at the top of my head down the spine, this feeling also becomes pulsating like a heart and goes down the spine. позвончнику до ануса, иногда пульсирует и вызывает приятные ощущения, иногда сильно жгет как будто что-то горит неприятно (однажды даже выскочил Геморой но не реагировал на него просто наблюдал и он через неделю исчез), дышу и провожу внимание дальше перемещается ощущение в промежности. Наблюдаю дальше, дышу спокойно, ровно, наблюдаю дальше the spine to the anus, sometimes it pulsates and causes pleasant sensations, sometimes it burns strongly as if something was burning unpleasantly (once a Hemorrhoid even popped up but did not react to it, I just observed it and after a week it disappeared), I breathe and pay attention, then the sensation moves in the perineum. I continue to observe, I breathe calmly, evenly, I continue to observe the sensations in the perineum, the sensation за ощущениями в промежности, ощущение усиливается ( однажды так пульсировало что произошла эрекция, неожидал такого самопроизвольного действия от тело так как практиковал долгое время воздержание), перемещается в гениталии, тоже там усиливается, поднимается в низ живота и также усиливается иногда приятные сильные сексуальные ощущения иногда сильно жгет как будто горит, наблюдаю дальше, behind the sensations in the perineum, the sensation intensifies (once it throbbed so much that an erection occurred, I did not expect such a spontaneous action from the body since I had been practicing abstinence for a long time), moves to the genitals, also intensifies there, rises to the lower abdomen and sometimes pleasant strong sexual sensations also intensify it burns strongly, as if it’s on fire, I keep watching, поднимется в пупок и также останавливаться усиливается, перемещается выше в солнечное спляетине и так далее, в груди в горло и в области между глаз конечная станция и начинается новый круг. Все ли Иде как надо? На что нужно обращать внимания? Иногда с макушки поток не идет в низ по позвоночнику а как будто что сильно тянет вверху или как будто меня из тело вытягивает. Возникает переживание, наблюдаю за этим, rises to the navel and also stops, intensifies, moves higher into the solar patch and so on, in the chest to the throat and in the area between the eyes the final station and a new circle begins. Is everything as it should be for Ida? What should you pay attention to? Sometimes from the top of my head the flow does not go down the spine, but as if something is strongly pulling at the top or as if I am being pulled out of my body. An experience arises, I observe it, вытягивание останавливается и направляется за вниманием вниз по позвоночнику. После, подумал, может не стоит сопротивляться, будет что будет, тянет вверх и тянет ну и что , просто наблюдать что дальше. Понял что при появление ощущения в макушке, если направляю the stretching stops and is directed down the spine for attention. Afterwards, I thought, maybe it’s not worth resisting, whatever will happen, it pulls up and pulls, so what, just watch what happens next. I realized that when a sensation appears in the top of the head, if I direct внимание на пространство над головой, то начинает вытягивать снова вверх. Что это происходит, это нормально или нет? Присутствует немного паники по этому поводу. Помогите пожалуйста разобраться, правильно ли все идет в моей практики медитации? attention to the space above your head, then begins to pull up again. What is this happening, is it normal or not? There is a bit of panic about this. Please help me figure out if everything is going right in my meditation practice?

I've been practising meditation for many years now but I feel like instead of becoming more compassionate and understanding I hate people more than ever. I notice so much their selfishness and lack of awareness of those around them etc. In particular I cannot tolerate loud people who don't seem to care about the noise pollution they subject others to. Social media has made everything worse. Seeing people constantly staring at their phones and taking selfies for their instagram etc makes me cringe. Narcissism seems to have become normal behaviour. Much of the time when I'm at home I wear ear plugs so I cannot hear the children screaming their heads off, dogs barking, people laughing and shouting, cars with unnecessarily loud mufflers, doors banging etc etc. Nature sounds I find soothing but people sounds I absolutely hate and feel very triggered. Instead of practising metta I find myself wishing people would drop dead. So I know this is all not what Buddhism is about but it's how I feel and I feel conflicted about it. Is this common? Is there something I should do to try and change it. Metta practice feels useless to me. Its like pretending to feel kindness but underneath I feel nothing but hatred. Its just a glossing over.

I am a beginner in meditation practice (have been meditating for about a week now). Sometimes when I meditate the following occurs: once I am able to keep focus on my breath for some time (some minutes perhaps), I notice that sometimes I slowly begin to go into this state where I am aware that I am breathing but I am not aware of being aware of my breath (if that makes sense). It is as if my mind slows down and calms down, and I begin to be aware of not only my breath but of many other things such as my body, my environment, etc. Is this ok? Or is this some kind of "daydreaming" that should be noted and then I should bring my attention back to only focus on the breath.

I want to put this book to practise and use in real life. I want to be able to apply this book in three ways: (Reading Analayo's version ) a. How can I practise a specific part of the SS when I'm meditating **on the cushion**?
OR
Which meditations align with sharpening a specific skill from the SS? b. How can I practise a specific part of the SS when I'm meditating **off the cushion**?
OR
What actions can I perform in everyday life to practise these skills from the SS? c. How can I **reflect over a specific part** of the SS each day/week/month?
OR
What questions can I answer each day/week/month to reflect over my practise from the SS? How can I get in touch with someone who can help me to this? :) Metta. :) Thank you. :)

This question arises from a recent post . There is a related question on the difference between knowledge and wisdom but this is more on how wisdom (insights) can arise from knowledge. The [definition of wisdom](https://www.wordnik.com/words/wisdom) is given as an ability to discern or judge what is true, right, or lasting; insight. Therefore, learning and gaining knowledge of the Dharma without insights would not constitute wisdom by this definition. How do you gain insights so that knowledge of the Dharma becomes wisdom? What are the signs of wisdom? Sharing from the sutras or personal experience/insights are welcome.

From my perspective, the Buddha's Teaching is reductive and subtractive. It's experiential and fundamental for knowing how to die well. It's good for transcending the ego by dissolving into all to find freedom from suffering. The object is not to gain anything. Intellectual knowledge can help but little intellect is required. Sometimes intellect can get in the way. One can start a practice by just practicing. Nobody want's to avoid the labor of hard thought because the practice isn't to think, it's to experience. It's Satipatthana. It's understanding the difference between words or other concepts and experiential reality. Does the Buddha's teaching require much intellect? What is anti-intellectualism in Buddhism?

I have been all my life judged by people, especially women including my sister and mom. I have also been rejected badly by some women or at least I made wrong judgements to feel that way. My question is how can I overcome this. It is causing feelings of inferiority, worthlessness and low confidence. Is there any particular meditation practice available in Buddhism or any particular practical teaching that I can implement to be free of this karma and advance on the path? Thanks, let me know if any more info is needed.

💚Did the Buddha teach anything about scheduling or time management? Did the Buddha ever recommend anything relating to play (as opposed to work that requires effort) as part a good practice routine? Do you know why he taught or did not teach play or time management?

Is "[Racial color blindness](https://en.wikipedia.org/wiki/Racial_color_blindness) " covered in the Buddha's teaching? What would be the closest Buddhist concept that covers it? Is there a scripture that teaches colorblindness? Could it have originated from the Buddha's teaching, Christianity, both or somewhere else? Does anyone know what Thích Nhất Hạnh taught MLK about colorblindness?

Having come across someones attraction to the answer, it might be a good question into your community here: So how does the shortest path to liberation looks like? How to abound the five aggregates for a no more take on? *(note that this is not given for trade, exchange, stacks or binding entertainment, but for your possibility to lay down the burden)*

Why is it difficult, if not impossible, to read your way to freedom from suffering(Nirvana)? What if you read the advanced Abhidhamma teachings? Is there such a thing as naturally occurring mindfulness in people that lack a mindfulness practice but read the Dhamma all the time?

Is there a sutta suitable for monastics or laypeople, that helps one become motivated when one is having a hard time disciplining themselves?

I have recently started studying the teachings of Buddhism, so I have a lot of questions that I can't find an answer to yet. Help me understand Buddhism better. Thanks. What types of disputes are there? What does the teaching of Buddhism say about disputes? Is it necessary to take part in disputes?