> A medicine may be made of the “four great filthy things”: excrement, urine, ashes, and clay > > A bhikkhu’s basic medicinal support is puti-mutta-bhesajja, which translates literally as “rancid urine medicine” (Mv.I.30.4) does anybody know a recipe? Also any relevant information pls, tyvm.

Want references/excerpts and inference pertaining to the references & etymology for the designation[s] of "Emptiness" as it is used in the Pali Sutta.

I've been meditating for some time now and consistently everyday for about six months but I don't have a definite goal or intent - I do it because I like sitting down for 30 minutes or so without reacting to my thoughts. I sometimes wonder about whether I am progressing or what is that towards which I am progressing. What in your experience should be the goal and the associated metrics so to speak?

I've been thinking about this for quite some time, and decided to ask the forum, perhaps someone have more knowledge about this. (sorry for grammar mistakes (if there's any), English is not my first language) Recently, I watched a film about a gay couple. I like their relationship, so I decided to support them because I saw in several Buddhist sources (including answers on Buddhism Stack Exchange) that homosexual relationship is no different than heterosexual relationship. But then I remember that *upādāna* (attachment) conditions *bhava* (existence, becoming). So, will liking, supporting, and continuing to watch that film causes rebirth as a gay person? If someone can clear this out for me, it'll be much appreciated

|perceptions| opposites | doors | gifts| |-----------|-----------|--------|------| |aniccā (impermanence)|___ (stability)|___ (signless)|___ (beginner's mind)| |dukkhā (unsatisfactoriness)|sukha (reliability)|___ (wishless)|___ (aspiration)| |anattā (not self)|___ (self confidence)|suññatā (emptiness)|karuṇā (compassion)| I find this series of dharma talks by Gil Fronsdal on the 3 perceptions/characteristics/marks to be very interesting 1. 2015-06-07: annica 2. 2015-06-14: dukkha 3. 2015-07-05: anatta and would like more information on the 1. 3 opposites to be cultivated 2. 3 doors to liberation 3. 3 gifts Specifically, I would like to know 1. What pali terms are used to represent these concepts? (see blank spaces in the table above) 2. What suttas are these discussed in?

Can someone provide me a reference to the passage in the canon where the Buddha describes the length of a kalpa? In the English Wikipedia article there is this quote which is allegedly by the Buddha: > "Were a man to take a piece of cloth of this most delicate texture [of > fine cotton], and therewith to touch in the slightest possible manner, > once in a hundred years, a solid rock, free from earth, a yojana [~14 > miles] high, and as much broad, the time would come when it would be > worn down, by this imperceptible trituration, to the size of a mung or > undu seed. This period would be immense in its duration; but it has > been declared by Buddha that it would not be equal to a Maha Kalpa." I would like to find that exact passage but alas no luck. I don't know where this could be. In the wiki article the sutta nipata is mentioned but I couldn't find anything in there. Thank you.

On Buddhist forums, I read reincarnationists accuse or demonize truthers as being "materialists", similar to Zionists accusing truthers of being "antisemitic" or Americans accusing traitors as being "communist". In the Pali suttas, I have heard the word 'rupa' means 'material' or 'physical'. Did the Lord Buddha ever refer to a doctrine literally called 'materialism' or accuse those of wrong views as being "materialists"?

Is being homosexual a result of poor karma? Or is it because of the person's habit in his/her past life? Or perhaps it's because the person likes and supports same-sex couple in his/her past life?

I am curious about vinaya regulations & accounts otherwise relevant to a householder's attending to the bhikkhusangha. Of interest are lay attendants in particular, how far one can go in being useful, what makes a good lay-attendant as to ideal & minimal qualification. Not particularly interested in the circumstance of an anagarika or a novice's circumstance, although i would appreciate a delineation of differences very much. References & general thoughts on the matter are welcome.

When we make a mistake, how do we forgive ourselves? I know that bhikkhus must confess in front of the Sangha if they break a certain Vinaya (monastic rule). But what about lay people? Do we have to do some kind of confession in front of other people too?

The Abhidhamma acknowledges the Suttas define 'birth' ('jati') as follows: >1. The Section Derived from the Discourses > > 1.11. Definition of Birth PTS cs 235 Herein, what is ‘with continuation as condition: birth?’ > > For the various **beings (sattanam)** in the various **classes of beings (sattanikaye)** (there is) > birth, being born, appearing, arising, turning up, the manifestation > of the constituents (of mind and bodily form), the acquisition of the > sense spheres. > >Tattha katamā bhavapaccayā jāti? 17.2Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti, khandhānaṁ pātubhāvo, āyatanānaṁ paṭilābho— 17.3ayaṁ vuccati “bhavapaccayā jāti”. > > https://suttacentral.net/vb6/en/anandajoti#pts-cs235 However, the Abhidhamma says it defines 'birth' ('jati') as follows: >2. The Section Derived from the Abstract Teaching > > Herein, what is ‘with continuation as condition: birth?’ > > That which for various **things** (**dhammam**) is birth, being born, return, > turning up, manifestation: this is said to be ‘with continuation as > condition: birth’. > >Tattha katamā bhavapaccayā jāti? Yā tesaṁ tesaṁ dhammānaṁ jāti sañjāti nibbatti abhinibbatti pātubhāvo— ayaṁ vuccati “bhavapaccayā jāti” > > https://suttacentral.net/vb6/en/anandajoti#pts-cs281 Are there any Suttas referring to the "jati" of "things" rather than the "jati" of "beings" in relation to dependent origination?

If homosexuality is okay because it is never explicitly stated in the canonical texts, then how about zoophilia, or necrophilia? Those aren't explicitly stated in the texts too, so are those 'okay'?

I read this statement in an answer: > Cittasaṁsaṭṭhā means arising together because it is described in the > same canon "idaṃ sukhaṃ imāya pītiyā sahagataṃ hoti sahajātaṃ > saṃsaṭṭhaṃ sampayuttaṃ". "sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ" in this > context is called Vevacana in VevacanaHara. Generally, the word 'saṁsaṭṭha' is translated as 'co-joined' or 'mixed', as follows: > But when they’re separated from the Teacher or a spiritual companion > in a teacher’s role, they **mix closely** with monks, nuns, laymen, and > laywomen; with rulers and their ministers, and with teachers of other > paths and their followers. > > Yato ca kho so vapakassateva satthārā, vapakassati garuṭṭhāniyehi > sabrahmacārīhi, so **saṁsaṭṭho** viharati bhikkhūhi bhikkhunīhi upāsakehi > upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. > > > As they **mix closely**, they become intimate and loose, spending time > chatting, and so lust infects their mind. > > Tassa **saṁsaṭṭhassa** vissatthassa pākatassa bhassamanuyuttassa viharato > rāgo cittaṁ anuddhaṁseti. > > https://suttacentral.net/an6.60/en/sujato > These are the five drawbacks for a mendicant who visits families for > too long, **mixing closely** with them.” > > Ime kho, bhikkhave, pañca ādīnavā kulūpakassa bhikkhuno ativelaṁ > kulesu **saṁsaṭṭha**ssa viharato”ti. > > https://suttacentral.net/an5.226/en/sujato > “Wisdom and consciousness— > > “Yā cāvuso, paññā yañca viññāṇaṁ— > > are these things **mixed** or separate? > > ime dhammā **saṁsaṭṭhā** udāhu visaṁsaṭṭhā? > > Feeling, perception, and consciousness— > > “Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṁ— > > are these things **mixed** or separate? > > ime dhammā **saṁsaṭṭhā** udāhu visaṁsaṭṭhā? > > https://suttacentral.net/mn43/en/sujato Does 'saṁsaṭṭha' mean "arise together"? How can the terms "arise together" & "mixed" be reconciled or, otherwise, differentiated?

I started meditation with Headspace app and have experienced a lot during meditation such as irrational fear of someone breaking in to the house and killing me while I was meditating , fear of snakes etc. I am off headspace for about six months now and my Vipassana practice has improved a lot. The chattering in my head has subsided but now I see lot of random images flashing while I meditate. These images don't have to mean anything but these images are nothing I have seen or imagined in my life so far. Should I wonder about their meaning or should I continue to the adage of letting it all go and focus on the moment?

2. Abhidhammabhājanīya says: > 2.1. Paccayacatukka > >27.1Avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, nāmapaccayā chaṭṭh**āyatana**ṁ, chaṭṭhāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ. 27.2Evametassa kevalassa dukkhakkhandhassa samudayo hoti > >With ignorance as condition there is a (volitional) process, with a (volitional) process as condition: consciousness, with consciousness as condition: mind, with mind as condition: the sixth **sense sphere**, with the sixth sense sphere as condition: contact, with contact as condition: feeling, with feeling as condition: craving, with craving as condition: attachment, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death, and so there is an origination of this whole mass of suffering. > > 28.1 Avijjāpaccayā saṅkhāro, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmaṁ, **nāmapaccayā phasso**, phassapaccayā vedanā, vedanāpaccayā > taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, > jātipaccayā jarāmaraṇaṁ. 28.2Evametassa kevalassa dukkhakkhandhassa > samudayo hoti > >With ignorance as condition there is a (volitional) process, with a (volitional) process as condition: consciousness, with consciousness as condition: mind, **with mind as condition: contact**, with contact as condition: feeling, with feeling as condition: craving, with craving as condition: attachment, with attachment as condition: continuation, with continuation as condition: birth, with birth as condition: ageing, death, and so there is an origination of this whole mass of suffering. > > https://suttacentral.net/vb6/pli/ms#pts-cs251 What is the sense contact (phasso) occurring without a sense base or sense organ & sense object (āyatana)?

Q/.Is there any short comprising of 2 words/phrase that can be recited while inhaling & exhaling like mantra chanting (Bud- dho) in order to strengthen our contemplation.

Abhidhamma appears to say nama can arise without rupa in dependent origination, as follows: > PTS cs 243 With ignorance as condition there is a (volitional) > process, with a (volitional) process as condition: consciousness, with > consciousness as condition: **mind (nama)**, with mind as condition: the sixth > sense sphere, with the sixth sense sphere as condition: contact, with > contact as condition: feeling, with feeling as condition: craving, > with craving as condition: attachment, with attachment as condition: > continuation, with continuation as condition: birth, with birth as > condition: ageing, death, and so there is an origination of this whole > mass of suffering. > >https://suttacentral.net/vb6/en/anandajoti#pts-cs243 The Abidhamma also appears to say nama is the four mental aggregates as follows: > Herein, what is ‘mind?’ (nama) > > Except for contact, (it is) the feeling constituent, the perception > constituent, the (volitional) processes constituent, the consciousness > constituent: this is said to be ‘mind’. > > https://suttacentral.net/vb6/en/anandajoti#pts-cs251 Are there any Suttas supporting the above ideas?

The Abhidhamma knowingly says the 2nd Noble Truth according to Sutta is: > Tattha katamaṁ dukkhasamudayaṁ ariyasaccaṁ? Yāyaṁ taṇhā > ponobhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṁ— > kāmataṇhā, bhavataṇhā, vibhavataṇhā. > > 203. Therein what is the Noble Truth of the samudaya of suffering? That craving leading to new existence, is accompanied by > passionate lust, is strong passion for this and that. For example: > craving for sense pleasure, craving for existence, craving for > non-existence. > > https://suttacentral.net/vb4/en/thittila The Abhidhamma then says the 2nd Noble Truth according to Abhidhamma is: >Tattha katamo dukkhasamudayo? Taṇhā— ayaṁ vuccati “dukkhasamudayo” > > 206 Therein what is the samudaya of suffering? Craving. This is called > the samudaya of suffering. > > https://suttacentral.net/vb4/en/thittila#pts-cs206 My questions: 1. What is the meaning of the Pali word 'samudaya' according to Sutta? 2. Can craving alone be the 'samudaya' of suffering according to Sutta?

In my reading of the suttas in the Pali canon, I've only found one story that's an example of someone experiencing the results of deeds committed in the life they are currently living, in that same lifetime. The example I've found is in MN 86 , and in one of the poems of elder monks: Aṅgulimāla's story, in which after he's become an arahant he is still treated roughly by people who know his past murderous actions. Are there any other examples like that? The Buddha talks many times in generalities about how if you behave in such-and-such a way, you'll end up with corresponding results in the future, but I'm wondering about specific all-this-life examples.

I have learnt that Lord Buddha was initially reluctant to ordain females but after a lot of convincing by his step mother Buddha started ordaining females. Why was he initially reluctant? If not for his step mother would there even have been a chance for Buddha to ordain women?