> “Those who teach a Dhamma for the abandoning of passion, for the abandoning of aversion, for the abandoning of delusion — their Dhamma is well-taught”. (Ājīvaka Sutta; AN 3:72) Does this verse imply that the Theravadin tradition is sticking too much on traditional teaching, and are unwilling to accept other approaches as well? Rarely do I see monks for example, who acknowledge other approaches who aim at the removal of grees, hatred and delusion. Of course the essence of Dhamma needs to be maintained & practised, but if we take for example M20, as follows: > He should attend to another theme, apart from that one, connected with what is skillful. > > If evil, unskillful thoughts — imbued with desire, aversion, or delusion — **still** arise in the monk while he is attending to this other theme, connected with what is skillful, **he should scrutinize the drawbacks of those thoughts** > > If evil, unskillful thoughts — imbued with desire, aversion or delusion — **still** arise in the monk while he is scrutinizing the drawbacks of those thoughts, he **should pay no mind and pay no attention to those thoughts**. As he is paying no mind and paying no attention to them, those evil, unskillful thoughts are abandoned and subside. With that said, it seems that there must not necessarily be a one-way approach, but rather, if 'x' fails do 'y' or 'z'. Am I misinterpreting something? Regards

Specifically, loss of time, distance and size. Also advanced forms of empathy and being in two locations at once. I realise this is quite vague but I hesitate at giving details. I'm more concerned with how these are addressed in Buddhism.

What does celestial mean in 'celestial bodhisattva'. I'm aware of the definition of the term "celestial", but wondered if it meant that the bodhisattva was not born on earth, so that e.g. tantric masters are not celestial beings.

What did we do in our previous lives to become a shy person in this life?

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

Who are the eight [types of] individuals that the chant refers to, and what is the meaning of the chant? Apparently, it is the Wat Phra Ratana Mahathat Monks at evening service before the great bronze Chinnaret Buddha, Phitsanulok Thailand. Source: Freesound The translation came from the YouTube comments section but I cannot locate it any longer. Here is the link to a looped version... Buddhist Chanting > Of good conduct is the Order of the Disciples of the Blessed One. Of upright conduct is the Order of the Disciples of the Blessed One. Of wise conduct is the Order of the Disciples of the Blessed One. Of proper conduct is the Order of the Disciples of the Blessed One. > This Order of the Disciples of the Blessed One, namely these Four Pairs of persons, the eight [types of] individuals, is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, and is an incomparable field of merit for the World. --- > Supatipanno Bhagavato sāvakasangho Ujupatipanno Bhagavato sāvakasangho Ñāyapatipanno Bhagavato sāvakasangho Sāmīcipatipanno Bhagavato sāvakasangho > Yadidam cattāri purisa yugāni Attha purisa puggalā Esa Bhagavato sāvakasangho Āhuneyyo Pāhuneyyo Dakkhineyyo Añjalīkaranīyo Anuttaram Puññak khettam lokassāti

How is Shambhala Buddhism as founded by Chögyam Trungpa Rinpoche and continued by folks like Pema Chodron different from traditional Tantric Buddhism such as that practiced by the Dalai Lama? Does Shambhala rely on the same texts as Tibetan Buddhism?

Source could be from sutras or anything else. Thank you.

I'm new to meditation and I struggle with my mind being *'blank'* whilst meditating. I came across an interesting statement while trying to figure out how to advance further under circumstances when feeling I make no progress. > **Someone wrote:** > > *"I used the 'blankness' to find something in my memory that made me feel something about anything, then sit with the experience and > monitor the feeling."* It sounds like it could work well for me as a trigger to invoke certain feelings that I then can observe. My challenge is that my mind goes completely 'blank' (no thoughts whatsoever) when I meditate, although I still feel completely focused, awake, present and aware. I feel this prevents me from getting any real deeper benefit from it, other than experiencing some sort of blissful state. The 2 questions I have, are: 1. Is this at all recommended for meditation? (Also, if not, why not?) 2. Is this perhaps a particular established form of meditation?

I was wondering what meditation type is most conducive to improvement of mood or even mood stability in Buddhism? I noticed that most of my problematic behaviours and attitudes depend on low mood.

It has occurred to me that if I have a sense of gratitude towards life and towards what has already been given to me then it's not possible to develop desires. I don't know why gratitude is not one of the Brahmaviharas. Lot has been said about it by the Buddha. I was looking for any technique to develop gratitude towards life or in general. What I was trying was to say, "I am grateful for what has been already given". but it's becoming like a mantra and proving useless. Is there any technique to generate the feeling/emotion of gratitude? I looked at this question , but the answer I am looking for isn't there.

I'd like to know if masturbating with his/her boyfriend/girlfriend, during a sex cam session for example, is a sin ? Is showing one's private parts to his/her bf/gf is a sin? Does it take part in breaking the 3rd precept ?

Once, one of my teachers, a Buddhist practitioner, advised against body scan meditation saying that it can cause psychosis and the surfacing of problematic contents. I have subscribed to this advice so far. **Is this really true? What are the dangers associated with body scan meditation?**

All the songs which I have been listening since childhood are constantly popping up in my mind even the songs which I listened in the childhood. Shall I now stop listening any song altogether providing I want to uncondition my mind completely? Are there benefits to stop listening them? Also what shall I do when these old songs pope up again in the mind? Note: If it's helpful to answer let me inform you that I have been practicing mindfulness along with anapansatti.

I came across this article by Jack Kornfield in which he says that it is better to talk about enlightenments, since there are different versions of it. (So, this is not about different levels of enlightenment, but different enlightenment*s*.) Of course, I can imagine that Mahayana teaches something different than Theravada or other traditions and vice versa, but this article refers also to different types of enlightenment within Theravada. Added by request: 1. > enlightenment as a shift in identity; 2. > liberation from greed, hatred and delusion; 3. > devotion and surrender, being carried by the Buddha’s “grace"; > When you actually experience consciousness free of identification with changing conditions, liberated from greed and hate, you find it multifaceted, like a mandala or a jewel, a crystal with many sides. Through one facet, the enlightened heart shines as luminous clarity, through another as perfect peace, through another as boundless compassion. Consciousness is timeless, ever-present, completely empty and full of all things. But when a teacher or tradition emphasizes only one of these qualities over the others, it is easy to be confused, as if true enlightenment can be tasted in only one way. Like the particle-and-wave nature of light, enlightenment consciousness is experienced in a myriad of beautiful ways. He also describes different gates through which one can get enlightened: The gate of impermanence, suffering, no-self. So far there is no surprise. He then mentions more gates: > There are many other gates: the gates of compassion, of purity, of surrender, of love. There is also what is called the “gateless gate.” The way enlightenment expresses is also different according to JK: - > This is enlightenment as love. - > This is enlightenment as emptiness. - > He expresses enlightenment as fullness. - > Enlightenment as mindfulness. - > The Dalai Lama personifies enlightenment as compassionate blessing. - > He expressed enlightenment as wisdom. (I would suggest to read the article.) Naturally, I'm a bit puzzled now. Do suttas also talk about different types?

I know of the Buddha nature and I am familiar with the concept of reincarnation so I am not really looking for those two concept as a immediate answer but I seek more of a answer pertaining to practice and the theory of what the supposed outcome is. I seek a response in regard to ones inner being. What is perfect virtue and what is the fruits or results of perfect virtue?

When exactly is it worth considering to ordain as a monk? Is it something that happens automatically during the path, that is, (a) special experience(s) or insight into the three characteristics? Is strong uncomfort experienced when living the monastic life? Thanks

I was reading over at this post... https://buddhism.stackexchange.com/a/26834/13249 ...and saw this reply (quoted below) and wondered if I could get some elaboration. How is it a Christian could have jhanic potential? Are we talking about merit, morality, ethics, or spiritual health? Dispassion for material goods and wealth? Is this a common view held by Buddhist? "Also, at least in the West, many people with jhanic potential are Christians." ~ Dhammadhatu

A friend of mine said GAUTAM-Buddha(BUDDHADEV) passed through several lives(Births and Rebirths)and finally he attained NIRVANA.In present day context do the experience s feel like walking on an Astro-turf or living in mothers womb.This is my personal experience which should not be considered BLASPHEMY.I divulged my experience to my friend.So he advised me to search books.After death is such an experience possible?

s there an online database that either contains the Buddhist canon in either English or Chinese? I've had a difficult time tracking down first hand sources other than the usual suspects (Heart Sutra, Prajnaparamita sutra, etc). I've been looking for anything related to pratityasamutpada in the abhidharma, but I don't even know where to look, or even if English translations exist. Does anyone know where to look?