In which school of Buddism is dukkha nana a recognised term? Where is dukkha nana discussed in the Pali canon? The nearest I can find to dukkha nana is klesha-mara which maybe related in some way. Speaking specifically of dukkha nana that has arisen as a result of practice, what is your experiential interpretation of dukkha nana?

Does offering water to a Buddha statue increase merits? Can I get more merits from offering food or drinks to a buddha statue than from giving money to beggars?

Often people refer to nibbāna with the cessation of all mental defilements. However, does nibbāna also encompass 'momentary cooling off', for example when one engages in the various contemplations / mindfulness of breathing? If I, for example read suttas, I feel my mind is getting calmer and calmer, as if a heavy burden wanes. Another 'momentary nibbāna' would probably be samādhi, where all hindrances lie dormant, right?

Can anyone direct me to the full audio version of the satipathanna sutta? NOTE: I'm not looking for a guide or a talk just the plain sutta spoken clearly in English.

I can see that there is no self to find in the 5 aggregates. But what about their container ? I have a recurrent thought which troubles me : I imagine the 5 aggregates happening within a frame, which is a different one for every living creature. There is this frame, this *perspective*, which is unique for any of us, starts at birth, and ends at death. The five aggregates can only be experienced through that *perspective*. I can't feel what my cat is feeling when I touch it, I can only experience the aggregates appearing inside *my perspective*, not the one of the cat. I don't feel like this is contradicting any buddhist view. The problem is that I don't see how one is suppose not to identify with his own *perspective*. 1) Where is the impermanence in this ? 2) How can identifying a self there can lead to suffering ? 3) Is there a reference about it in the suttas ?

I read in a book while I'm studying the path, that you should practice the path all at once. It can't be separate. That seem to me like a very large task. Is this true.

**What did the Buddha say about wholesome types of motivation?** Is there a difference in the Pali language between "intention" (as in Right Intention) and "motivation"? From what I understand Right Intention is renunciation, good-will and harmlessness. I can understand how good-will and maybe renunciation can be a sort of motivation, but harmlessness seems to be more passive and therefore maybe not a motivation in the same way **Basically what I'm looking for are the things that motivate us (as in "drives us") to do things, which are considered wholesome in Buddhism** (Maybe there is also a connection to Right Effort here) Grateful for help with understanding this better!

Attachment is clearly something that we have all experienced, from a baby who is attached to their mom to an adult who is attached to their family. It is clear that attachment leads to suffering, so becoming non-attached helps alleviate suffering, but should all attachment be removed(one is bound to their physical body as long as they are living). Is it even possible, doesn't just one become attached to non-attachment? So, perhaps one has to attain a "middle way" - recognizing attachment and not resisting it, but also not letting it control us. I am curious what Buddhist texts say about this.

What is the view of Nichirenism/ Nichiren Buddhism on rebirth and reincarnation? What was the opinion of Nichiren on rebirth and reincarnation? What was the opinion of Gautama Buddha on rebirth and reincarnation according to Nichiren?

The Buddha encouraged us to find out for ourselves whether what he was saying was true. I say the same. Feel free to find what is true for you. The Buddha invented a rite of passage to adult age. He said that we need to accept impermanence. This makes us adult. As long as we refuse impermanence, we are still children. Impermanence is a polite word for failure, illness, decay, loss, death and all the **** life throws at us. During the years 50s and 60s teenagers lived a rite of passage to adult age consisting in racing on the edge of a cliff, possibly to death (see film Rebel Without a Cause). They thought that it's better to die than to live your entire life as a never-grown child. Society abolished rites of passage to adult age. Every time we accept impermanence we make our adult self-image stronger. Every time we accept discomfort, failure, mistakes, illness, decay, suffering, pain, loss and death we make ourselves invincible. The base of this rite is that what we accept helps us, what we refuse kills us. This is a psychological law. Every time we decide to accept impermanence we are Enlightened. Impermanence is not the key here, acceptance is. What do you think? What's the core of Buddha's teachings?

I recently completed a 10 day Goenka retreat. When we began vipassana on the 4th day, I noticed that I was getting a lot of tension/pressure/movement around my eyes. I informed the teacher of this and she instructed me to try practicing with my eyes open to train my eyes to not move to the same point of focus as my mind (presuming that that's what was happening). It's been several weeks now since the end of the retreat and I've remained practicing 2.5-3 hours a day, every day, except since the end of the retreat I've practiced with eyes closed. The tension/pressure/movement hasn't gone away; if anything its gotten worse, to the point now that it's getting very difficult to do full body scans because the intensity of sensation around my eyes fully averts my attention back to the forehead area. Sometimes it's just a very intense but dull pressure, other times it's random and very sporadic movement of sensations, other times its a very intense energetic feeling. How do I deal with this?

Can we know what kind of Samskars are being eradicated from the kind of sensation? Like while doing Vipassana I feel cooling or stretched sensation on forehead; itching on throat; burning & tingling in other parts. (for now). So is there any way to know the kind of Samskars these sensations represent?

**I've closed the question. No need to answer** It's a sore and sensitive subject, emptiness. The Cula-suññata Sutta: The Lesser Discourse on Emptiness. What else is there in the Pali canon that has a direct mentioning of these types of emptiness? My teacher had mentioned that Mahayana goes into emptiness with quite some depth. (There's something really wrong with that sentence!) Can you provide any Mahayana teachings that can help me unpack the types of emptiness mentioned in the Cula-suññata?

According to Buddhism, if exists, what is the meaning of life, and if different, what is the purpose of life? And where does this meaning and purpose come from?

So I just read "Waking the Buddha" by Strand and he had a comment: "It is unlikely that those who attended them would have felt within their rights, to demand that the Jodo Shinshu teachings showed practical application in daily life. In fact, the prohibition against intercessionary prayer in Rennyo 's tradition would have argued against it." In Jodo Shinshu, can one efficaciously pray to the Amida Buddha for some result in this world?

I have, for some time, tried to detach from things in my life so I can find true happiness without needing anything. Although I have had some success detaching from some things, like the need to be right or material stuff, I still am too attached to some other things, like girls and people that should not be a source of attachment. I can tell myself I don't need something(and I really don't) but something deep inside still makes it come up on my mind every so often, and mostly together with fear of loss, desire and imaginary situations of both good and bad outcomes. So my question is about detachment.. how can I practice to be more and more in control of what I feel attachment for, regardless of what it is? It seems that it controls me, and makes me miserable sometimes.. how can I let things go?

Is it common during samatha for the body temperature to rise enough to cause some isolated forms of sweating? Specifically around the head, like where a hat would set and sometimes across the upper chest and shoulders? It doesn't happen every time but at least several times a week. The room temperature is well regulated and in no way warm. I also noticed that there may be a correlation to some insomnia on the same nights that the sweating occurs during the meditation.

If i have to review how gross the jhana factors are won't that make it hard to enter the jhana as I don't care for the factors?

I have not read 100% of the Pali suttas. I am only aware of the term "saupādisesā" in the following sutta: > *“Bhikkhus, there are these two Nibbāna-elements. What are the two? The Nibbāna-element with residue left and the Nibbāna-element with no > residue left.* > > *“What, bhikkhus, is the Nibbāna-element **with residue/fuel (saupādisesā)** left? Here a bhikkhu is an arahant, one whose taints are destroyed, the holy life > fulfilled, who has done what had to be done, laid down the burden, > attained the goal, destroyed the fetters of being, completely released > through final knowledge. However, his five sense faculties remain > unimpaired, by which he still experiences what is agreeable and > disagreeable and feels pleasure and pain. It is the extinction of > attachment, hate, and delusion in him that is called the > Nibbāna-element with residue left.* > > *“Now what, bhikkhus, is the Nibbāna-element with no residue left? Here a bhikkhu is an arahant … completely released through final > knowledge. For him, here in this very life, all that is felt/experienced (*sabbavedayitāni*), not being delighted in, will be become cold (siti). That, bhikkhus, is > called the Nibbāna-element with no residue left.* > >*Iti 44* Based on the Pali suttas - without quoting any views of commentaries or scholars - what teachings exist in the Pali suttas that might explain the meaning of "*Nibbāna-element with residue (saupādisesā) left*"?

Do Arahants have Vinnana and Namarupa? According to Dependent Origination, Namarupa is the result of Vinnana. It appears Vinnana is the contributory factor for six sense base which eventually leads to rebirth. Hence Arahant will not be re-born then the question come whether they have Vinnana and Namarupa.