"Suppose there were two bundles of reeds leaning up against each other. In the same way, name and form are conditions for consciousness. Consciousness is a condition for name and form. " https://suttacentral.net/sn12.67/en/sujato Can we apply the bundle of reeds simile to all limbs of Dependent Origination?

Is there any dependency on thought for the existence of life ? (Dependency without which life would not come into existence.) Another related question : Does craving for thought lead to craving for existence ?

When the teachings of Buddha are crystal clear i.e 1+1=2, then no need to be labelled. I humbly place my question as below. When buddha gave diksha, what he did: is that was the imparting of knowledge? And in the path of Buddha, once known, is to be walked upon by individual: then, how the teacher is useful? Whether he pushes us ahead by using his jhanic powers, or resolves our difficulties? Because in Hinduism there is mention of [shaktipat](https://en.wikipedia.org/wiki/Shaktipat) by guru. Is it the same in Buddhism also?

A quote: > " in whatever religion women are ordained, that religion will not last long. As families that have more women than men are easily destroyed by robbers, as a plentiful rice-field once infested by rice worms will not long remain, as a sugarcane field invaded by red rust will not long remain, even so the True Dharma will not last long." In which context did the Buddha say this?

How are the 10 fetters being destroyed? Can the chain of fetters be seen during vipassana meditation?

Suppose I'm free from suffering, free from attachments, untouched by pain and pleasure, with absolute, constant calm and peace of mind; feeling profound compassion towards all beings (from an ant, to my mother, to a murderer). I no longer see any vexation in front of me. There's nothing to fix. There's nothing to overcome. There's nothing to attain. (I'm not really interested in enligthenment). What would you recommend me to do? Is there a way to make good use of this state, maybe to help others somehow? What would you do in my place?

I have been doing meditation of various forms (Goenka body-scanning, anapanasati, just sitting, kaya, citta, and vedana nupassana, etc.) but am trying to figure out something about anapanasati in particular. My question is partly about Buddhist history, partly practical. If I understand the story of Buddha's enlightenment process, he began by practicing anapanasati and attained to the various mystic absorptive states, including the eight jhanas. Yet, he failed to attain insight into dukkha, annica, and annata in any meaningful way, and remained in samsara. Eventually, after relaxing self-mortifying ascetic practices, he resolved to become enlightened, and accordingly practice anapanasati--again. What changed in the end? Wasn't Siddhartha practicing anapanasati all along? Why did it suddenly lead to nirvana after years of mere dead-end concentration. Practically speaking, does anapanasati in its purest form--that is, simply focusing on the breath to the exclusion of any and all other thoughts, sensations, etc.--actually lead to the deep and abiding understanding of annata, annica, and dukkha?

So consider the situation where you did something bad like killing someone (or something less serious) which means that you now have bad karma. So now something bad needs to happen to you, considering all things this thing will statistically caused by another person doing something to hurt you (physically or mentally) which adds to their bad karma and so on. My question is what would have to be done to stop this chain reaction?

The law of cause and effect is unchangeable and we must face the consequences of the Karmas done through body, speech and mind. However, is it possible to hasten the manifestation of the results of bad deeds so that we can face them and be free. Is there any sutta or any practise that anyone knows that we can do to achieve this?

I have been four years a practicing Buddhist in England. I am struggling now in bringing understanding to my experience, I would be greatful for any insight, and I appreciate that it is hard to communicate fully on the internet. I know there has been sexual misconduct within this particular Order before. I have within the last five months been a victim of sexual coercion and minor abuse with another Mitra in the Sangha (I use the terms and definitions provided by my communication with the helpline I rang). I am struggling to stay with my own experience now, as my need for safety has become tenfold. And my relationships within the Sangha I find now to be deeply tense, as my friends within the Order who I spoke to about this responded with advice that it would be helpful to bring compassion to this other Mitra in this situation. I am sorry to say that I feel frightened that this would be the response... Is it helpful, skillful, to give my energy to this Sangha that seems to tolerate sexual miscunduct, up until it is themselves who are experiencing it? I apologise for my confused sentences, and really, anything you can say that would help to bring light to this I would be very greatful for. I don't wish to call myself a victim, and for the purpose of bringing compassion to the situation... to get help, it seems that the culture understands my experience to be that of a victim. Many thanks.

I noticed that despite all my resolutions and intentions, I am still not much better than when I attempted to change. Therefore, I ask the following: What could a person particularly lazy and unmotivated, who cannot stick with things long term, and who only has good intentions *do* in the short term to get out of their situation? I'm asking about any tiny step, initiative, or behavioural change that could help. I tried exercise, meditation, dietary change, stopping social media, etc. but all, in the *long term* have failed. Thank you.

I am able to meditate when on a bus, or when I'm walking, or sometimes standing; however, no matter how hard I try I seem to avoid formal sitting. I can't help but have the feeling that formal sitting would be most effective, and that I'm avoiding something about a formal posture that is also responsible for growth. I think this is merely effort. What can I do to engage in formal sitting, and avoid always only meditating when it is effortless? Should I: 1) diminish the time of sessions 2) change my meditation type 3) change the consistency of my meditations 4) apply something else? In terms of consistency, I wonder if consistent yet short sessions are better than long and inconsistent ones? Thank you.

The Buddha or the scriptures do not state specifically if an individual being a transgender is right or wrong. So how would a Buddhist interpret this in a modern light and why?

Dhamma implies that whatever is subject to origination is subject to cessation. > And while this discourse was being spoken, there arose in that bhikkhu > the dust-free, stainless vision of the Dhamma: “Whatever is subject to > origination is all subject to cessation.” But what about the opposite? Is it also true that whatever is subject to cessation is also subject to origination?

I met this wonderful girl sometime back and we had a great thing going. We understood each other very well and have lived in great pleasure and happiness. Initially we started dating. after sometime dating, for unavoidable circumstances we knew that this relationship is not gonna work out long-term. So we had a friends-with-benefits relationship just to have sexual satisfaction with no feelings. But with time we generated strong feelings towards each other up-to a level that we started a relationship. But the relationship is temporary. There is a expiration date. We want to do everything as a couple together. With heavy deep discussions and deep understanding we made this decision. We both are deeply in love but we are still honoring our agreement on the termination. We aren't really bothered of finding another partner yet so that's why we are having this temporary relationship. When we feel like this is enough, we will terminate it. But no-one knows about our relationship. Not even my parents or hers or our friends. It's secret one. Now to the important part. As a couple we are thinking of having sexual intercourse. I'm still a virgin. I love her a lot. And I do want to engage in such. But I still haven't agreed fully. My question is, is it a Sin or Akusala if I have sex with her? If so how does it become a sin? What is the Buddhist perspective on this?

Further to the answers to this question , I want to understand what literally is 'see things as they are' or as the sutta states, *Yathā-bhūta-ñāna-dassana *. My questions are, 1. I understand that if I am looking at a beautiful woman, I am obviously not seeing as she is, but what when I am looking at a clear blue sky, not clouded by ignorance, lust, and greed, am I seeing things as they are? Or I should necessarily have to have insight into *Three marks of existencece* ? Can I see things as they are without Enlightenment? 2. If so, can only an enlightened being see things as they are? 3. Sometimes when we look at a flower we can see something transcendental, something which is greater than the sum of the parts. (Not a concept from Buddhism) but some people have an aura around them, even the Buddha in pictures is shown with an aura around His head. So does seeing this metaphysical reality constitute seeing thins as they are?

As I'm learning to master the first jhana one must do two things, master the five masteries & be able to extend the sign. For the masteries, • Mastety Of Adverting  ×Turning your attention & focus on any jhana factor after! anywhere,time or place • Mastery Of Attainment   × Entering jhana concentration quickly, Anytime you wish  • Mastery of Resolving ×Staying in the absorption for as long as one wants.  • Mastery of Emerging × Emerge from The Jhanas Quickly • Mastery Of Reflection ×Looking at & learn each thing you did to enter each jhana factor. Please tell me if I'm incorrect. Now for extending the sign. I don't truly understand how to do such a thing, or even what it is. Here's a passage from the book I'm reading. > The perfecting of the first jhana involves two steps: the extension of the sign and the achievement of the five masteries. The extension of the sign means extending the size of the counterpart sign, the object of the jhana. Beginning with a small area, the size of one or two fingers, the meditator gradually learns to broaden the sign until the mental image can be made to cover the world-sphere or even beyond (Vism. 152-53; PP.158-59). Can someone please elaborate for me please. I need to understands what the counter-part sign is & how to extend it. Is it a mental image you have? So a kasina ot any other mental image you form?

The Golden Buddha, officially titled Phra Phuttha Maha Suwan Patimakon, is the world's largest solid gold statue. What is the justification for such a statue? By justification I mean, what reasons would the Buddhists who created/use the statue give to explain why keeping gold (often seen as a sign of wealth and power) as a statue is right; as opposed to using the money from melting it down and selling it to buy meals for the homeless or others in need.

This is in the spirit of this (previously requested) https://buddhism.stackexchange.com/q/25889/254 Books are wonderful for learning (and audio books are great travel partners/work listening), but I wondered if those of you who listen to podcasts could suggest a Buddhist podcast that serves your learning style. Please include: - a link to it, - a few words about what it brings you (or a description, as you like) - If it is in a language other than English please mention it to help those who would prefer to listen in a language in which they are more fluent. I would prefer only a list of the ones you like/recommend. thank you MODERATOR's MESSAGE: please post one podcast per answer, so people can vote for each podcast individually.

In SN 22.82 Buddha says Name and Form is the cause and condition for the manifestation of Consciousness aggregate. > “The four great elements, bhikkhu, are the cause and condition for the > manifestation of the form aggregate. Contact is the cause and > condition for the manifestation of the feeling aggregate. Contact is > the cause and condition for the manifestation of the perception > aggregate. Contact is the cause and condition for the manifestation of > the volitional formations aggregate. **Name-and-form is the cause and** > **condition for the manifestation of the consciousness aggregate.**” However while elucidating dependent origination Buddha says Consciousness is the cause and condition for Name and form. > This being so that is, beginning with the arising of this that arises, > thus: because of ignorance there are volitional processes, because of > volitional processes: consciousness, **because of consciousness: mind** > **and body**, because of mind and body: the six sense-spheres, because of > the six sense-spheres: contact, because of contact: feeling, because > of feeling: craving, because of craving: attachment, because of > attachment: continuation, because of continuation: birth, because of > birth: old age, death, grief, lamentation, pain, sorrow, and despair > all arise, and so there is an origination of this whole great mass of > suffering. My question is : Is this a contradiction ? If not then please explain how?