when a object made with **rupa kalapas** is given a force, heated or travelling at a constant speed, how do the next generations of the same rupa kalapas get those qualities(forces, heat, speed ,etc..)by their birth (at **uthpada**)..(is this happening due to a **pratyaya**, please be kind to mention it )

I read the following in [this answer](https://buddhism.stackexchange.com/a/49852/254) : > Snp 5 is a great example in usage that proves kāya in meditation > context is rūpa-kāya by default. > > https://notesonthedhamma.blogspot.com/2021/10/kn-snp-5-buddha-knew-about-ambiguities.html [Snp 5.7](https://suttacentral.net/snp5.7/en/sujato?lang=en&layout=linebyline&reference=none¬es=none&highlight=false&script=latin) says, per Sujato translation: > “As a flame tossed by a gust of wind,” > > “Accī yathā vātavegena khittā, > > replied the Buddha, > > (upasīvāti bhagavā) > > “comes to an end beyond reckoning; > > Atthaṁ paleti na upeti saṅkhaṁ; > > so too, a sage freed from mental **phenomena** > > Evaṁ munī nāma**kāyā** vimutto, > > comes to an end beyond reckoning.” > > Atthaṁ paleti na upeti saṅkhaṁ”. > > I ask the Sakyan about knowledge for them; > > Ñāṇaṁ sakkānupucchāmi, > > how should one like that be guided?” > > kathaṁ neyyo tathāvidho”. [Snp 5.15](https://suttacentral.net/snp5.15/en/sujato?lang=en&layout=linebyline&reference=none¬es=none&highlight=false&script=latin) says, per Sujato translation: > said Venerable Posāla [to the Buddha], > >(iccāyasmā posālo) > >Consider one who perceives the disappearance of **form**, > > Vibhūta**rūpa**saññissa, > > who has entirely given up **the body**, > > sabba**kāya**ppahāyino; > > and who **sees nothing** at all > > Ajjhattañca bahiddhā ca, > > internally and externally. > > **natthi** kiñcīti **passato**; > >......... > >“Viññāṇaṭṭhitiyo sabbā, > >said the Buddha, > >(posālāti bhagavā) > > “all the planes of consciousness. > > Abhijānaṁ tathāgato; > > And he knows this one who remains, > > Tiṭṭhantamenaṁ jānāti, > > committed to that as their final goal. > > Vimuttaṁ tapparāyaṇaṁ. > > Understanding that desire for rebirth [**coming to be**] > > **Ākiñcaññasambhavaṁ** ñatvā, > > **in the dimension of nothingness** is a fetter, > > Nandī saṁyojanaṁ iti; Where/how do Snp 5.7 & 15 prove kāya in meditation context is rūpa-kāya by default?

Say some (silver, non-governmental) Buddhist themed coinage wanted to be made, what would be some signs/symbols (other than the Buddha in human(like) form) to include, as well as some concise and fundamental teachings? Links, especially to images, are appreciated. I was thinking: he who sees the Dhamma sees me, he who sees me sees the Dhamma; do good, don't do evil, purify the mind; and the Ashoka pillar edicts. (Also, please modify or correct any of the aforementioned as they are from memory and may be faulty and/or improved upon)

What raised mudra is depicted on this particular Buddha rupa at the London Peace Pagoda and what does it mean? Also, which Buddha is this?

All living beings (animals + humans) like something, and they don't like some another things? What is the reason for liking and disliking. Eg: Imagine there are two best friends let's call friend A and friend B. Friend A likes a lady call X (very pretty lady) meanwhile friend B doesn't like lady X. What's the reason according to the buddhism. To narrow down the question the point is though lady X is very pretty for friend A but not for friend B. Why is it?

To further refine the question: the falling away of saññā (perception), for instance, may leave behind a sense of wholeness, awe and wonder as there is no longer the conditioned interpretation of the world; there is no longer a tree, a cloud or a person in the sense of their words. All divisions thus cease to be and the tree, cloud and person (everything) are seen in their glorious enigmatic depth and wonder. Forms cannot merely be confined to single words - so I've learned! In another instance, the absence of rūpa (forms) could produce a sense of emptiness or spaciousness where one is intensely conscious of the space around forms but also sees that this same space pervades the very nature of forms themselves. Note: I'm not referring to 'emptiness' in the fullest sense of the Buddhist interpretation but more just generally. I believe the trick is to see through all aggregates to make the ultimate realisation.

Is pain comprised of the four great elements. I believe it is because it has hardness/softness, coolness/hotness, etc.

If whatever we see and feel in the 3-D world is just an illusion created by our minds and every matter, even an atom, is related to each other (interrelated); what is the origin of it? Since consciousness or self or "I" is also just a thought, how is matter created by the consciousness? How does the mind create it? Whenever I think of these things, I remember the mythological god, Zeus, who can create anything he wishes just by thinking about it? It feels like this is actually possible. So what could be the possible logic behind this complex knowledge?

When we see "a car' then there is the "seeing of the car formation" and that is mind or "nama". At the same time there is the rupa car formation that is not a concept from our mind. I always thought rupa was "the experience or hardness , softness, roughness ect.. but I guess this is wrong because rupa is it's own ultimate reality?

A lady at my work has a Buddha on her desk. She's on vacation an today and i had to work at her desk. I accidentally touched it and her friend said oh 'my don't touch that she prays to that Buddha for bad things to happen to you all'. Well let me tell you I'm more than upset about this. Is this part of this religion? I will be demanding this to be removed from our work place. This seems like voodoo. It also has my hair tie around its neck.

When a meditator achieves e.g. the 5th jhana of infinite space, is he or she still in this world? Obviously the body is, but what about the mind? I ask this question for a broader one: can sentient beings perceive the world of form as something formless? i.e. can we imagine a termination of form as something which can happen to this mind?

I have never been clear on the exact nature of rupa. Is rupa the experience of the physical, is rupa not experiential but instead it's what is in 3D space and is there whether or not it's being experienced(like how most people view material reality before practicing Dhamma) or can rupa be both experiential and not experiential(conceptual?) at the same time? We are supposed to see reality through our individual experience but it seems to me that rupa might not be an "experiential reality kind of teaching". Is rupa only about when we are experiencing "hardness","coldness","wetness" when we touch an ice cube or is rupa the "formation" of the ice cube or could Rupa just be the concept of the ice cube? How I interpreted the teachings on rupa told me rupa might be conceptual at times and ultimate at other times but really I don't know. -Thank You :)