What does a Buddhist practitioner, based on the 8 fold path, and deepening practice contemplate to become a sotāpanna (a stream-enterer)?

I have seen some people doubting the reliability of the Tripitaka. They say it is not the Buddha’s word, since it was written down about 400 years after his death. What historical evidence can prove the **level** of reliability of the Tripitaka?

We can give examples of how things can continue without any permanent entity, like fire burning wood. It is not the wood, the fire, the space, or the floor that is fixed — everything is changing. But how can anyone demonstrate how karma, habits, and memories follow us? Where are they stored, if they are stored at all? If they are stored, are they unchanging? Did the Buddha give examples of where these habits or karma “stay” and follow us? I don’t see any examples for this. Can anyone describe it? This is something most people struggle with, and people from other religions often question. If there isn’t any solid explanation or way to demonstrate it, then it seems to undermine the idea.

I read that the Buddha said this: Whatever your personal experience tells you is helpful, is more important than the Buddha's teachings. Did he really say that, and if so where?

(Not sure if i should break this down into two questions. Let me know if that's better.) 1. Is Gautama Buddha the originator of the idea of skandhas? 2. The suttas provides multiple accounts of the skandhas characteristics, and their foundational role in dukkha (For instance SN 22.86 ). But does the suttas provide a rationale for the taxonomy into these five particular skandhas? (To clarify, i'm not asking what the skandhas are, or how they function). In other words: *why* rupa, vedana, sanna, sankharas and vinnana? Are the reasons detailed in any sutta? Or should this question be deemed acinteyya?

Is there a tradition within Buddhism of praying in an easterly direction? If there is what is the oldest known reference to it. Sorry for the simplicity of the question, but I am not a Buddhist.

If I remember rightly the Buddha is quoted as saying something along the lines of: > Do not believe anything I say until you can prove it by yourself In what text(s) of the Buddhist cannon is this quoted?

The wikipedia page for [Buddhist Cosmology](https://en.wikipedia.org/wiki/Buddhist_cosmology#Origins) has a section titled "Origins" in which the following sentence occurs: >No single sūtra sets out the entire structure of the universe, but in several sūtras the Buddha describes other worlds and states of being, and other sūtras describe the origin and destruction of the universe. I am interested in reading these sūtras, in which the Buddha describes other worlds and states of being, but I am not sure what they are. Does anyone know what sūtras the author of the article is referring to?

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?

I've come across many stories in the Tipitaka where people attained arahanthood or became non-returners through meditation. However, I cannot recollect any instance where someone becomes a sotapanna through a meditation practice (including vipassana). Can someone provide me a reference for such an instance (or multiple instances) from suttas, commentaries or any other source in the Pali canon (ideally excluding Visuddhimagga)? The reason why I'm asking this is that there's a claim by certain lineages that stream entry cannot be reached through meditation, at least based on Tipitaka evidence.

I am trying to find sources of info of if the Buddha ever explained any reason why we as humans are afflicted by sexual desire. Conventionally we are animals so are innately afflicted with a predisposition towards reproduction, with sexual desire itself being enticed by physical pleasure. Just want to know if the Buddha explained this desire in any depth. Obviously this issue would have come up within the sangha.

I read somewhere that the Buddha said: 'if there were a desire stronger than sexual desire, there would be no possibility of Englightenment'. I'm looking for this specific reference, please don't send related quotes, which I have read in other related questions.

This quote is widely attributed to Chögyam Trungpa Rinpoche: > The bad news is, you’re falling through the air, nothing to hang on > to, no parachute. The good news is, there’s no ground. Among the many instances on the web, the only pointer to an actual citation of Trungpa Rinpoche's work I can find is on page 239 of *Sacred Groundlessness: Deepening the Ethics of Mindfulness in the Midst of Global Crisis* by Lama Karma, chapter 13 of *Handbook of Ethical Foundations of Mindfulness*, edited by Stanley, Purser and Singh. That pageless citation, however, is to *The collected works of Chögyam Trungpa (Vol. 8)* and seems to be incorrect. I have that book in electronic form, and searches on numerous words and phrases from the quote (ground, parachute, news, etc) do not turn up the quote or anything close. That's the only work of Trungpa Rinpoche cited in that chapter. The only other of his work in the edited volume is his very popular *Cutting through Spiritual Materialism*, and the quote is not in that either. **My question -- Can anybody identify a work or teaching by Trungpa Rinpoche that contains that quote or something like it, or say with some assurance that he did not actually say or write it. And if it's not his, who did say it?**

I'm looking for Suttas or other texts that describe the triple gem (Buddha, Dhamma, Sangha), preferably for laypeople. I'm mostly interested in Theravada Suttas, but also Mahayana Sutras, newer books, or other materials. Grateful for help!

What are some further references in relation to the awesome profundity of a Buddha? As opposed to one who has becoming enlightened from the teachings of a Buddha. ---- A Buddha is like a sun hard to describe. What are some references in the Suttas, and smaller books of the Khuddaka Nikāya in relation to the difference of a Tathagata compared to a disciple. > “I have heard this as a witness, **From the Buddha, Kinsman of the Sun**: The path leading to Nibbāna, That is where my mind delights. > > *AN 8.1, The Connected Discourses of the Buddha, © Bhikkhu Bodhi, for study purposes only.* > **The domain of the Buddhas is an inconceivable matter that one should not try to conceive; one who tries to conceive it would reap either madness or frustration.** > > *AN 4.77, The Numerical Discourses of the Buddha, © Bhikkhu Bodhi, for study purposes only.* > "Bhikkhus, for a faithful disciple who is intent on fathoming the Teacher’s Dispensation, it is natural that he conduct himself thus: **‘The Blessed One is the Teacher, I am a disciple; the Blessed One knows, I do not know.’** For a faithful disciple who is intent on fathoming the Teacher’s Dispensation, the Teacher’s Dispensation is nourishing and refreshing." > > *The Middle Length Discourses of the Buddha, © Bhikkhu Bodhi, for study purposes only.* Also of note is the many names and epithets of the Buddha . Noted discussions are here and here . *This is a very important topic, due to some thinking all enlightened beings are like the Buddha. Any further textural even commentarial clarification would be helpful.* **Itipso Bhagava formulation...** I guess is the common form through out the suttas. >“The Tathāgata has these ten Tathāgata’s powers, possessing which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahmā. (MN 12) *The Middle Length Discourses of the Buddha, © Bhikkhu Bodhi, for study purposes only.*

Śāntideva's *Bodhisattvacaryāvatāra* is a renowned Mahayana text and the source of many ideas, prayers and practices, down to today, particularly the Bodhisattva ideal, Bodhicitta, and practices for achieving it. Śāntideva wrote it in the 8th-century CE (with a miraculous story to go with it), and it was a major source of Atiśa's teachings in India and Tibet in the 11th-century CE. Atiśa learned about it from Dharmakīrtiśrī (Tibetan: Serlingpa), an Indonesian master, particularly the eighth chapter on practices for the development of Bodhicitta, according to commonly accepted history. Since then, it has become a standard part of the Mahayana literature across Asia and the world. My question: are there any extant references to the *Bodhisattvacaryāvatāra* **between those dates -- its origin in the 8th-century and Atiśa's 11th-centuries teachings** -- commentaries or other mentions? The Indian Mahayana was at its peak in those years, prior to its decline in the wake of various invasions, so it stands to reason that the *Bodhisattvacaryāvatāra* would have been a significant part of it. Or did Serlingpa and Atiśa resurrect it from a relatively unknown, under-appreciated state? ------------ Addendum 1/6/2021 -- The fact that Atiśa had to go to Indonesia for twelve years to study Bodhicitta and its practices with Serlingpa suggests that the subject was indeed under-appreciated in India prior to Atiśa, even at the great centers such as Nalanda and Vikramaśilā (where Atiśa was abbot upon return from Indonesia). That all raises the question of ancient Mahayana history in Indonesia, which seems little studied or documented, at least in English.

I am looking for some books/textual references which describe in detail the meditative experiences of advanced practitioners of Buddhism, their experiences with Śūnyatā and the realisation of anatta. It can be the experiences of the Buddha, experiences of the Buddha's senior disciples, experiences of followers who lived during the Buddha's time, or experiences of contemporary Buddhists. Any help would be much appreciated.

In relation to a creator god, was the Buddha an atheist, theist or agnostic? Please provide answers with quotes from Buddhist scriptures.

1. ***Please someone know the Jataka (past lives of the Buddha) reference number of the Bodhisatta's aspiration for Buddhahood? As Sumedha in the city of Amaravatī?*** > The E. B. Cowell Jataka edition 2. ***Secondly how many Buddhas ago was it?*** 3. ***What was the Buddhas name?*** 4. ***Finally how many aeons was it between Buddha Gotama and that Buddha?*** > notes: > 1. "four asaṃkhyeya and a hundred thousand kalpas ago" (from memory) The second and third question may come from secondary sources.

I formerly practiced with the local Shambhala group. I took my Refuge Vows there, received some random Buddhist name that had nothing to do with my studies or who I am; and was told I was now a member of Chogyam Trungpa's lineage. Since then I found out about the disgusting sexual and physical abuse perpetrated by Chogyam Trungpa and his son, the current Sakyong, and have not been able to continue with the Shambhala teachings. My question (and I apologize for its being so very basic) is: can a refugee somehow change lineages? I asked this of an older woman there whom I respected,and she said no without any explanation. I now am studying the teachings of H.H. the Dalai Lama, and do not really know what tradition I am in. I have practiced on my own -- with the exception of my few Shambhala years -- for about 20 years, but am not very knowledgeable about the scriptures. Any link to a good beginner's guide would be much appreciated. I hope I have not violated any rules. And thanks in advance for any answers. I really don't want to be associated with Shambhala in any way. If there is a way to change my lineage, I'd really like to know.