In the Dhamma talk *"Sleeping and dreaming"* , by Ajahn Punnadhammo, he mentions that in the Anguttara Nikaya (no specific sutta mentioned) the Buddha talked about the origins of dreams and different kinds of dreams. He taught that some dreams could be visions of the past and future, messages from Devas and "Wind in the belly" meaning random content with no real significance. What sutta is this? Thank you for your time.

For example in [Wikipedia](https://en.wikipedia.org/wiki/Buddhist_cosmology_of_the_Theravada_school#Arupa-Loka_(Formless_Realms)) it mentions: "The inhabitants of these realms are possessed entirely of mind". Also, "They do not interact with the rest of the universe". In "In the Buddha's Words" (Bhikkhu Bodhi) it mentions "The lifespans ascribed to these realms are respectively 20,000; 40,000; 60,000; and 84,000 great eons". I'm looking for that kind of descriptions of the formless realms but in the suttas (or other source Theravada texts).

https://www.youtube.com/watch?v=kkKOyV_pJ74 Refer to the image and video above, Venerable Guan Cheng explains that meditation should be practiced after proper moral virtue/Sila been achieved for the monks. **Question 1:** Does side effects occur due to basic or minimum of Buddhism Precepts or Sila (requirement) not been achieved yet? Most Common side effects could be hallucination, feeling dizziness or more example below Meditation side effects Unpleasant side effects of meditation **Question 2:** As a lay Buddhist, is it a right practice if the sequence is wrong or Sila/Precepts and Meditation being practiced together? If no, then at what stage of requirements? Well, i know at least not after being drunk and go meditate. https://en.wikipedia.org/wiki/Five_precepts **Post Note**: In the Youtube video above at 57:00, Venerable Guan Cheng explains that those monk only focusing on Moral Virtue before start meditation for the first five years. I had recently re-verify with another Bhante and he mentioned also must follow the sequence.

A certain Brahman (lay priest, as he uses this term) here told: >Nibbana is simply what is experienced by the mind which is free from defilements and fetters. It is not an Ultimate Reality or Ultimate Truth. So according this, Nibbana isn't real but something, a maybe 'unconditioned Mind' experianses, and mind is obiviously assumed to be real. What did the Buddha told in regard of Nibbana and Mind? "Nibbānaṃ anicca. Cittānaṃ saraṇaṃ hotu."? *[Note that this isn't given for stacks, exchange, other worldbinding trades or to entertain the mind, but for an escape to lasting freedom from debt]*

If we are trapped in Cyclic Rebirth, we are then being held against our will.. If we are being held against our will, who or what has set this trap? If I escape, where am I escaping to? As with all of my questions, I am seeking a person who has experienced and truly knows the answer. Hopefully, and with respect I am not seeking mere recital of texts ☺️

Are there hints, in the Theravada traditions, at parallels to be possibly drawn between the progression through the four stages of awakening (stream winner, once returner, non returner, arahant ) and the penetration of the four foundations of Mindfulness ? Thank you dearest friends for your insights and comments. May you be well and safe.

Actually from [another question](https://buddhism.stackexchange.com/q/41786/19889) before, but since all are part of certain communities here, good to work out seperate: **"Does the Buddha have any practices for groups and societies that would lead society to less suffering?", or say to prosperty, not to decay.** May the advices, as seen coming from the Sublime Buddha, elders, monk, Brahmans, Insider, are also of good for you community here and elsewhere. (And since this all about Buddhism is a steady encouragement in practical way, a meta with metta issue, also the link to the current place of practice and reflection of yours: [2020 Community Moderator Election](https://buddhism.stackexchange.com/election?cb=1) , since where do you like to run again away and consume further without to pay as your past merits run out... and not free from desire, craving yet?) *[Note that this isn't given for stacks, exchanges, other world-binding trades and entertainments but for going on, going forth, escape from this wheel]*

We find in Thig 3.3 the following verses : > I attain the meditations on emptiness and signlessness whenever I > want. > I am the Buddha’s rightful daughter, always delighting in quenching. How, dear friends, would you relate the attainment of the signless to the jhana of neither perception nor non perception ? Thank you for your most appreciated insightful comments. May you all be well and safe.

I already know this much https://buddhism.stackexchange.com/a/35802/17220 Still ,there is a particular case where ,I have no experience/knowledge which is below. Person with 27 yrs. of age and above. Parents are alive. No responsibility over Person. Person is having **exemplary character & is unmarried. Person is unsatisfied by any meditation center , monastery , ashram , yogi etc. ,so want to meditate alone in forest alongside other *religious meditators.** Parents are not ready to accept buddha or buddha's teachings for their child cause they think that it(buddhism) is only to destroy householdness. It tears down parents if person flees away to forest or even tries to do so. **Update** Under these circumstances, is permission required **,if yes ,then how to convince parents.** **Note::** 'To be a monk' means 'to go forth to be' :: detached one , beyond all sense of his own name and form. Without any existence of I, my or mine. Not to grieve if his name and form entity were to decay and deteriorate.

One of the main station of insight before stream entry is _bhanga-ñāṇa_. In some explanations this seems to be subdivided further into 1st (paṭhama) and 2nd (dutiya) _bhanga-ñāṇa_ ("knowledge of dissolution"). What is the difference between them?

>>Has the Buddha taught anything about how one should approach fixing society? >>Does the Buddha advocate for striving to make society better? >>Does the Buddha have any practices for groups and societies that would lead society to less suffering? >>Does the Buddha have any teachings about Justice and Social Justice?

I've been meditating for about 8 years. Recently I did a second vipassana 10 day silent retreat. A few days in, when focussing on my face, my face got highly sensitive, and a strong tingling was felt in it. This feeling intensified when focusing more on the areas where I would place my attention. Even focusing on parts of the neck and throat would have the same effect on the face. The sensations would last after meditation and subside after about an hour or so. My teacher assured me that it happens more often, and I should probably not focus too much on my face. I'm slightly worried about it still, and decided to fully avoid the face area for now, and take it easy meditating altogether. I was wondering if others had similar experiences, alternative interpretations, and other ways to work with it. Thank you!

The question is likely inappropriate here, but I'll try anyway. Hopefully nobody will take offense. Are anagamis/arahants common (1000+) nowadays? "Uncommon" would be, for example, that all the anagamis/arahants you know are renowned teachers. Likely less than 100 worldwide. On the other hand, "common" would be if you know of 3 or 4 anagamis/arahants around in the same temple. Hinting at a much bigger number worldwide, on the thousands. I'm sure someone that goes frequently to temples can give a clear answer. Or maybe someone can do some back of the envelope math. Thanks.

I recall reading words or translations in the Pali suttas suggesting the following: 1. It is a path of decline to give donations to non-Buddhists. 2. It is most meritorious to give donations to the Noble Sangha & higher Ariyans 3. People are sick, injured & disabled in this life due to violence they have done in past lives. Today, I read a post soliciting for donations on a Buddhist forum for a sick non-Buddhist. Since the time of the post, no one has given a donation, except me. Because I am simple minded & a sucker for bleeding hearts, I gave a US$37 dollar donation, to symbolize the 37 bodhipakkhiyādhammā, which include the 7 factors of enlightenment, which, according to the suttas, cure disease & illness. My questions are: 1. If my donation helps cure the sickness of the sick person, am I stopping the person reaping their punishment for their past life karma? 2. If this person does not reap what they have sown, how will they learn the necessary lesson from their past deeds, similar to Angulimala? 3. If I am not giving donations to the Noble Sangha, but, instead, blocking the Law of Karma punishing a non-Buddhist, am I incurring demerit against myself, which could lead to rebirth in a lower realm? In other words, should I practise equanimity? 4. Should I give donations to supreme leaders of the Dhamma, such as Samana Johann? 5. What is the karmic destination of a person that solicits donations from Buddhists for non-Buddhists? 6. Or is all of the above mere superstition therefore I should give the donation merely because it develops compassion, open-handedness & beautifies my heart?

What is ariya or noble? This term is used in multiple places like Four Noble Truths (*cattāri **ariya**saccāni*), Noble Eightfold Path (***ariya** aṭṭhaṅgika magga*), noble sangha (***ariya** saṅgha*).

Since a Tibetan religious leader is often counted in the West and under modern people (yet actually known just in Tibet and as far as western modern media reach, unknown or not regarded in 95% of the Buddhist World), it would be good to ask of what rule and status this well-known person actually has in regard of the Buddhas Sasana, Dhamma-Vinaya. Taken this as reference and base of the question: What is the/a formal status of the Dalai Lama according to Vinaya? (for example: Bhikkhu, Samanera, Brahman, teacher of other sect, faithful lay follower, one having attained ordination by thief, doubter, trader, politician... and why?) What is the ideal status (at least as recognize-able broadly) of the Dali Lama according to the Dhamma? (for example: faithful worldling, doubtful worldling, stream-enter, ... Arahat, Paccekabuddha... and why) *[Note that this isn't given for stacks, exchange, other world-binding trades, but for release from this wheel]*

Is there any equivalent quotation from the Buddhist scriptures to the following from the Christian Bible (Matthew 7:3-5 )? > Why do you look at the speck of sawdust in your brother’s eye and pay > no attention to the plank in your own eye? How can you say to your > brother, ‘Let me take the speck out of your eye,’ when all the time > there is a plank in your own eye? You hypocrite, first take the > plank out of your own eye, and then you will see clearly to remove the > speck from your brother’s eye.

From a Dhammic perpective of truthfulness: wouldn't, isn't following [science preaching](https://sangham.net/de/tipitaka/sut/sn/sn12/sn12.048.than#fn-1) totally based on blind faith with no personal prove? And isn't the non changing of the truth of suffering, the fact of being still dependend, not free, actually a proof that, althought putting it's advices into action, they hardly bring ever the actually desired effect? *[ Note that this isn't given for stacks, exchange, cyber-sex, unskilful entertainment of notions of identifications, or what ever world-binding trade but to get pregnant with the seed of release]*

People say, "Do something that you love. Such that you work does not seem like a burden". This is also something that we hear in pop-culture. Like "Follow your passion" On the other hand, in Buddhist practices it is taught that we should let go of attachments. Like, We should try and experience everything without being judgmental about how we react to it. 'An enlightened one, has no attachment, takes no delight in pleasant experiences, has overcome the sign of "pleasant", has no fear, has no resistance to difficult experiences'. Then, how should someone choose a career path if s/he also wants to be a practicing Buddhist?

Is there any commentary on the path of choosing to coexist with suffering? For example, some people think that suffering adds color to life, that the lows makes the highs better. Or how some individuals find meaning in their suffering. What does buddhism say about someone, after learning about suffering, chooses to accept it? Also, what do you personally think about this path?