In the Diamond Sutra (or Vajra Prajna Paramita Sutra) Buddha says to Subhuti: > *a Bodhisattva should not dwell anywhere when he gives. He should not dwell in forms when he gives, nor should he dwell in sounds, smells, > tastes, tangible objects, or dharmas when he gives. Subhuti, **a > Bodhisattva should give thus**: he should not dwell in marks.* Below the passage Venerable Master Hsuan Hua (pp.91-94 in the link ) explains that this comes down to giving without being aware of or paying attention to: - the one who gives, - the one who receives, and - that which is given I have read this explanation many times, have attempted to meditate on the matter, and have tried to practice such "giving thusly" actively by being kind, helpful, donating to charities when prompted and to beggars when asked on the street. **However**, I cannot help but feel that the manner in which I give is ultimately still contrived and pre-meditated - not free of "*conditioned deliberation*". Specifically silly thoughts such as: - "Do I have any change on me to give to this person in the street? - I'll make sure to have change on me at all times in the future." seem very contrived and not in line with the idea that one must simply "give". Mindfully, perhaps, but not based on logic, not purposefully, or, for that matter, ostentatiously. **Question** **Does anyone have any advice in how to practice giving thusly?** (practice in the sense of "get better at") References to relevant literature would be most helpful. We practice Tibetan Buddhism in our family, but as can be seen from the text above, I try not to be a stickler for school-purity.

What more is Nirvana than the perminant fall of The Five Hinderances? Could one perform bad karma with all the hinderances eradicated? What about neutral or even good karma?

Are both Pali-words synonyms or is there a slight difference between 'patinissagga' and 'vossagga'?

I know that good or bad karma lengthen the samsara. Similary, Is procastination / laziness lengthen the samsara ?

From what i understand, moha - loba - dosa - ( greed, hatred, attachment, delusion...) are mind qualities and actions that strengthen samsara and are the path to lower rebirth. The opposite is also true, selflessness, compassion, non-attachment, non-self are path to higher rebirth but also nibbanna. In the highest planes of existences, attachment toward body reduce more and more. Therefore, what is the difference between the path to nibbana and the path to higher realms since you need to practice the same values and mind qualities to reach them?

Most of the time, I have conversations in mind. Most of them, there is person , interviewing me. Other person: *"Why don't you like that ?"* Me: *"I don't like it because ..."* This doesn't happen in real world because it is an egoish thing. What is the cause of this ?. Is this the pride ? How do I stop this without forcing it ? (I'm aware of these kind of thoughts and I turn the direction when I caught them.) I am looking for an answer according to the Buddhism.

What does Buddhism say about events that cannot be explained through rational thought (also known as Glitch-in-the-Matrix events)? For example, if I dropped a key in a closed room with nothing else there, what is the explanation for why it disappeared if I go to pick it up and it is not there?

Is it correct to say that the tilakkhana (anicca, dukkha, anatta) is ultimate reality?

I found the text below on another site. However, it doesn't say whether the source is a specific sutta, commentaries or something else. Could someone show me the origin? >Six things are conducive to the abandonment of restlessness and remorse: >1. Knowledge of the Buddhist scriptures (Doctrine and Discipline); 2. Asking questions about them; 3. Familiarity with the Vinaya (the Code of Monastic Discipline, and for lay followers, with the principles of moral conduct); 4. Association with those mature in age and experience, who possess dignity, restraint and calm; 5. Noble friendship; 6. Suitable conversation. https://www.accesstoinsight.org/lib/authors/nyanaponika/wheel026.html

I only find pleasure in working on my goals and achieving something every day. Female bodies don't seem much attractive anymore but out of habit I masterbate after every 3 days just for the sake of it. I don't even get an orgasm after ejaculation. It is bland. Boring. And I have lost a lot of attraction for all the mainstream things. This all have started happening after I did 10 days Vipassana Meditation Course. Everything feels empty. I only find excitement in my work and time spend with close friends. Any thoughts? I am worried about my anhedoniac sexual activities as I am still in my 20s

"However it is said in the Guhyasamaja Root Tantra:" "If sentient beings commit an action As grave as the five heinous crimes He [still] can attain the superior Vajra Vehicle, But who from within disregards his master Shall never attain, even if exerted." "That means having given up your guru, criticized the guru, or having heresy or broken samaya with one’s guru. It is not possible to explain how heavy the negative karma is from these things. One who criticizes, hurts, or belittles one’s guru from the heart will not achieve anything in this life; even if one practices one won’t achieve anything." https://www.lamayeshe.com/advice/killing-ones-parents Does asking a sceptical question count as criticism? Such as why the guru is charging x-amount for teachings? And giving up a bad guru is it bad? Does it matter if the guru is buddhist or not? Perhaps this only applies to certain types of buddhism?

I practice vipassana meditation since 2008. My recent experience is breathing can't be noticed. But sensation of the body is present. And thoughts are coming and passing away automatically. Most of the time sensation of the body appears such as pain , dissolves without any discomfort. Thoughts are less. Sound can hear but no thoughts on those sounds which were heard. What is this state? How to continue from here?

I wonder if the difference has something to do with the permanent destruction (through vipassana bhavana) vs. the temporary destruction (through samatha bhavana) of the kilesas?

https://info-buddhism.com/sangha_schism.html “A bhikkhunī does not split a Community even if she strives for a split. A female trainee does not split a Community. A novice … A female novice … A male lay-follower … A female lay-follower does not split a Community even if she strives for a split. A regular bhikkhu, of common affiliation, standing in the same territory splits the Community.” — Cv.VII.5.1 It seems from this scripture that only a monk can commit this heinous karma/sangha bedha?(Anantarika-karma) Is this rightly understood by me? https://en.wikipedia.org/wiki/Anantarika-karma Take Care

According to this answer : > **Kilesa has a residual impression which is called vāsanā which even > arhats have. Only a Buddha eliminates that**. This is what drives > habits. Many habits are reflexive and there no much thoughts of the > intention behind it. If it is purely reflexive it does not have karmic > consequences. Are *vasana* or residual impressions found in the Pali Canon? Preferably in the Sutta Pitaka. What about the statement that arhats or arahants still have vasanas, but Buddha does not? Is this also in the Pali Canon? Would arahants still have impressions although they had eliminated latent tendencies (*anusaya*)?

I like to go to the gym and lift weights. If you do that you are recommended to take deload weeks where periodically you lift lighter weights or less frequently or both. It's meant to be very beneficial. Could the same be said for meditation practice? Has any teacher / book recommended something similar? Could periodically taking it easy (less frequently or shorter sits) benefit the practice generally? The advice I've seen seems to be the opposite i.e. the answer to poor meditation is more meditation. That kind of thing hasn't worked for me in the past and has actually caused me to go from poor meditation to no meditation. I do appreciate lifting weights and meditation are different though.

My question is how do the Mahayana sutras describe the behavioral characteristics of a realized bodhisattva? How does he behave? For example an Arahant is described as having “characteristics that please the noble ones”. Or something like that. Is there something similar in mahayana Buddhist sutras?

In the Buddhist story of Ananda, Buddha's most devoted disciple, it's said that after Buddha's death the first Buddhist council was assembled to write down all of Buddha's teachings. Only those that were enlightened could attending the council. As the person who was closest to the Buddha, Ananda knew best the teachings of the Buddha, but because he wasn't enlightened he could not attend. So Ananda started an intense meditation and became enlightened just before the council took place. How did he knew he became enlightened? How do you recognize when your practice finally brings you enlightenment?

When we become attached to our body, we do workouts, wear make-up and do lots of other things to gain good looks. When we become attached to our money, we work to get more and more money. Similarly, we would like to gain a calm and pure mind. So we meditate. Isn't it a desire? (like wearing make-up for the mind?). Here is my opinion: to understand advanced topics like "enlightenment", we have to have a workout for the mind. Is this workout a kind of attachment and if so is it a good thing? Isn't that a seeming contradiction since we are instructed to abandon attachments?

If so, in how far is it a killer, a quality that harms? How does it arises, when arising? How does it vanish? *[Note that this isn't given/asked for trade, exchange, stakes or other layziness supporting means but for liberation]*