I don't know where I am getting all these ideas; perhaps it's my failing memory, or whatever. But which sutta does it say something about, "...in-between worlds..."? I'm fairly certain I read this in the text...bummer i can't find it...what quality standard?

Does Mahabrahma create the lives of those that join him in a new world? From wikipedia > During the Vivartakalpa, a deity from Abhassara plane is reborned in > the Mahabrahma plane, as many living beings forget about their past > life, this too happens with the Mahabrahma, and being unaware of the > above planes of existence, he felt alone. He longs for the presence of > others. After some times many other deities from the above planes were > also reborn in those brahma planes, as his ministers and > companions. Seeing this happens, he falsely believes himself to be > their creator and other deities believed the same. This belief, state > the Buddhist texts, is then shared by other deities. Eventually, > however one of the deity dies and is reborn as human, practicing > meditation,he got the power to remember his previous life. He > teaches what he remembers from his previous life in lower heaven, that > Mahabrahma is the Creator. It is this that leads to the human belief > in Creator, according to the Pali Canon. So, mahabrahamd does not create their sentience (which existed prior to this world cycle): but does he create their presence with him or their life? I'm asking because I'm unsure whether there is truly no omnipotence in Buddism.

Lord Buddha said that we should practise Asubha sanna (perception of the non-beautiful). Does it mean that we have to let go Subha sanna (perception of the beautiful) completely ? Are there anything that is Subha in this world? As I know, The world is a Asubha thing. We can not find any subha thing in this world at all. So anything that is not related to the world is Subha. Buddha, Dhamma and Sangha help us to get rid of this world. That means they are Subha things. The conclusion is that we shouldn't have any Subha sanna towards anything other than Triple jems. Am I right?

Where is ignorance, and why does it not end with death? Can we experience it? Does it have to be actively conditioning formations for us to experience it, or can we know this nidana even when freed from it? I'm interested in an answer from any tradition.

According to the historical story before the day of enlightenment, Mara apparently lured the Buddha with various worldy pleasures. Now, I am not arguing whether Mara really existed or is just Buddha's mind (which would be rather my interpretation). But The Buddha should at that time be a non-returner and he must have abandoned the fetter of sensuous desires. He should've chilled in the 4th Jhana not giving a damn! So my question is: Why was it a struggle for the Buddha if the conditioned fetter of sensuous desire was already uprooted as an anagami?

Namo Buddhaya! People always ask "How are you?", "Isn't that beautiful/horrible", "You are so lucky/unlucky!", "Did you enjoy/like that", and so on. > How do I respond to these things in a way that doesn't identify with > the aspects that cause clinging, such as saying my day is good and > favorable rather than bad or saying I dislike this meal, and so on. > More specifically, how do I respond to these and other questions like > so in a way that doesn't push toward a worldly condition such as > pleasure and pain, status and disgrace, etc.? Metta!

I am struggling to understand the difference between two of the four pairs of the mundane/worldy concerns , namely between seeking praise and seeking honour/fame. They seem to me not to have much of a difference, consisting both of seeking the admiration and valuing of others. I'll be grateful for any explanation!

Is there will power & endurance required in order to renounce worldy pleasures? I am particularly speaking of those people who did not experience (profound) meditative bliss à la sukha or various jhanic states yet. Regards

If the mind experiences more and more happiness, calmness and all the other positive emotions due to virtue and meditation, does the mind then by itself slowly (!) withdraw from sensual pleasures? Answers with sutta reference are preferred

It seems that the more successful your meditation is, the more lavish the surroundings of your next life (e.g. rebirth in a heavenly realm following the attainment of certain meditative states). However, this seems contrary to the goal of non-attachment, and a more logical karmic result of meditative attainment would be rebirth in some setting that would most easily propel you into a monastery. So, why does progress in meditation cause rebirth in a more worldly setting?

How are laws and rules in harmony with the Dhamma? How are the laws and rules we make in harmony or in conflict with the Dhamma? How can one best practice Dhamma while also practicing law ,enforcing law or enforcing any rules?