There are certain people on this website and one in particular who claim to know the only "true" teachings of Buddha and they are saying that following Mahasi Sayadaws and other masters teachings where you focus on the movement of the breath at the abdomen is not what Buddha taught so therefore it's incorrect practice and "counterfeit dhamma" and will therefore not lead to enlightenment. I absolutely do not agree with this. It reminds me of fundamentalist/evangelist Christians who take the bible literally and follow the Old Testament etc and tell everyone they are going to hell for not conforming. It's actually disappointing to see people behaving like this around Buddhism but I suppose at the end of the day it is just another religion so it's to be expected that dogma and zealotry will be part of it. What do others think?

I'm seeking a meditation/dharma teacher to help strengthen my practice, once I find one and establish some relationship what is the proper way to request becoming their student. I'm interested in The etiquette for lay or monastic. Also where I am there is not a strong community of practice what suggestions if any does anyone have about online teachers/instruction? (Hazards/cautions) if the relationship has to be long distance what steps can I take to make it more beneficial?

Would like to ask if my method of meditation(Mahasi method rising-falling) is correct. When some feeling arise in me, most of the time, i can noting the feeling was somewhere in the body( example: scare feeling near my abdomen/ back of my body). When i concentrate on that feeling, i will either yawn/ tears coming out or even deep sign. Then i will feel better after every 'reaction'. I would like to know when i noting the feeling part inside/outside the body, is this the right way? i did not do it purposely but i can just feel it when i concentrate' Looking for a meditation teacher for years(answer my question from time to time- prefer online). Been practicing meditation for years on and off as i could not really get a teacher. I practice and learning teacher S.N.Goenka method before but i feel Mahasi method suit me. Unfortunately cannot get one to help. Appreciate if anyone out there know any online tutor/ bante who can online help in meditation. Thanks

I was reading about the noble eightfold path and Right effort, thought and concentration, they seem to be very similar. What are the differences?

I have two times experience where first time i am doing my sitting meditation. I was so calm i feel like i was 'trap inside the body(don't know how to explain)' i can feel that i was deep 'inside there'. by that time i cannot feel my breathing or heard any sounds from outside. I can 'feel/see' my body from inside. second experience- when i was walking home from work. i guess i was too concentrating while walking. Again i can feel i was again 'inside'(different from the first experience) and i can see(not using my eye) it clearly that my 'leg' is moving 'by itself'. My eyes was open when i walk but i feel like i am not seeing 'my leg' using my eyes.It's a bit freak me out but i was very calm at that time. Anyone out there please kindly help me what should i do when i face this problem again? Thanks

I have known about the other translation's versions. However, I need to know the possibility of translation project especially from Pa Auk. I also want to know, if it is possible to know, the reason that they do not start the pali to english translation project.

I am reading a book on the jhanas and it stated, > All hindrances arise from unwise consideration. To overcome them one must apply wise consideration. Now i think what unwise and wise consideration is the things you focus on. Unwise Consideration maybe focusing on your past or your future asking question that have no really meaning pondering them. While wise is focusing on suffering and overcoming it. Is thia correct?

I'm having a lot of trouble forgiving someone for something they did quite a little while ago. The repercussions of which I am still dealing with today. I feel a lot of anger and frustration when I think about what this person did, and it's very hard to ignore. I have already spoken to this person, and told them how I feel about the situation - ultimately forgiving them, but it still troubles me internally. What can I do to "purge" the thoughts from my mind and the negative connotations that come with them? EDIT: I do not wish to forget what happened, only learn to better manage the emotions that are felt when recalling the incident.

I am still a novice and searching for specific canon support for Shakyamuni's view on "walking the median path" between dualities. My goal is to dispel this pervasive view that Buddhism is a rigid, cold existence. I think this is my best starting point but haven't read these portions of the dhammapada yet or my memory is just getting bad in my old age.

On the one hand this question has been asked to death on the internet (and yuttadhammo's videos even try to handle it). On the other hand, I personally still don't feel I have a clear answer (and I don't *think* that's because I'm an idiot.) From my overall reading, the commonest answer seems to be that while the primary aim in meditation is insight, it is not only useful, but advisable (and maybe even *essential*) that one first achieves some degree of tranquility or quiescence *before* moving on to insight. Specifically, it is advised that one attain at least access concentration, if not full-blown first jhana, before moving to insight work. However, there appears to be an important exception to that rule, coming from (at least) the Mahasi tradition, wherein the idea of "bare insight" arises. From the existence of those apparently different positions, I am confused in two ways. First: if the bare insight thing is valid -- i.e. if it is possible to go straight to Vipassana without going via Samatha -- then why wouldn't everyone just do that? Insight is The Point, after all, (isn't it?) so why waste time with what seems to be mere training wheels? Second: OK, suppose access concentration or first jhana is necessary, but is also *sufficient* a level of samadhi as preparation for vipassana. Then, again, why would anyone then continue on to "samatha" jhanas 2 through 4? My understanding is that while those jhanas may be cool and blissful, not only are they not The Point, they carry the danger of attachment. So why bother with them? To pre-empt any "it doesn't matter" style answers, I really think it does. There are several apparently good teachers out there whose approach is, to paraphrase, *"No, don't note yet. We're not doing that until we've got a bit of focus"*, while there are others who get you noting from day one. So overall it may not matter, but it matters to beginners (like me) as part of deciding on a teacher (and on how to meditate *while* I look for a teacher).

When I am practicing being mindful, for example when washing the dishes, there seems to be so many things going on at once that I kind of don't know what to focus on. There is the warmth of the water, the smell of the detergent, the sound of the water and sounds all around, sights out the window etc etc. I have this problem in general with mindfulness. Feels like many things pulling my attention in all different directions. Can someone please clarify for me how I should be doing this correctly because I feel confused about it.

In how far might it count as a break of the precept, abstaining from telling what is not true, if one changes the circumstances? For example here: There might be a question, receiving answers. Afterwards are changes of the questions by telling about the circumstances differently, sometime seemingly slight, does a change counts as a break? If not having the intention to missinterpret the answerer, does such anyhow possible give ground that they accure missinterpreted? To include Abhidhamma in the question: What are ones reasons willing to change answers, questions, delete parts, modify... in retelling afterwards if it is unskillful? Why and how could one render change in a skilfulway that would harm in this or that way or make aware of it? How to go beyound such problems, what whould be a secure solution? What are the consequences of missinterpreting and changing the true or circumstances to display a differnt picture for ones benefit, harm of others or out of not-knowing and fear (e.g. the four roots of akusala, greed, aversion, delution, fear)

Apparently, almost all of us living on Earth are the results of specific Bardo Thodol events, that led us here. We all failed to get to the higher realms. Except of course those who voluntarily chosen this place to serve and educate. And those for whom this realm is actually a promotion. We were all reborn. Considering the countless number of realms, wouldn't it make more sense for people to be much similar in nature being born in one place? Does it mean that all the differences (smart/dumb, greedy/generous, kind/evil, materialistic/non-materialistic, spiritual/ignorant, educated/illiterate...etc) are less important, than something fundamental that unifies us? what is it then? Lust? desires? Outside world is the result of one's development and ultimate true nature of the beings here, so we all deserve what we have? Why such gigantic variety and number of variables? to increase the choice selection for the next life?

I always thought that in order to be light, darkness must exist, in order for us to appreciate a beautiful sunshine, rainy days must exist, for a food to be good, bad food must exist and so on, if you have only good things you will not appreciate or feel happy about it. (this is the common mundane view) This kind of thought clearly doesn't fit with the concept of Nibbana, where there is only Happiness and no suffering at all, so Happiness in Nibbana is not relative, it is something absolute. Can someone explain what is wrong with the thought that sees happiness as something relative, that needs to be compared with other things? Is Happiness in Nibbana a different thing that has more to do with peace and stability?

How Māhāvihāra Theravāda Buddhists learn kammaṭhāna and dhamma for over 2600 years?

In many suttas the Buddha stated different reasons for the decline of the Dhamma. Why and how it happens. The different causes. Can I have the references of those suttas? -Metta

I remember reading a sutta (possibly in Majjhima or Samyutta) where a passage has the Buddha talking about his teaching attitude towards certain people when talking to them. Then, he says something to the effect of "... but when a person is a fool, the Tathagata changes his mind". What sutta is this? I'm positive it's not AN 4.111, where there's an analogy with horse trainning: > “[...] But if a tamable person doesn’t submit either to a mild training or to a harsh training or to a mild & harsh training, then the Tathagata doesn’t regard him as being worth speaking to or admonishing.

I've practiced metta, or attempted to, with mixed results. Sometimes I'm wondering even *how* to practice metta, and in my mind it feels like I'm just repeating "How can I develop compassion? How can I develop compassion?" It's almost a lack of contact with the feeling of compassion, or just tedious repetition. However, sometimes, at other times, I feel extreme feeling of compassion, to the point where I clench my jaw to avoid the feeling (since seemingly I am very repressed). It's a mixture of being moved, and compassion, since it arises when I react to either moving events, or when I see someone suffering. But, admittedly, it's really being moved that generates the most feeling. I have sometimes managed to generate such a feeling in meditation by visualizing people doing acts of kindness, myself included. However, whenever this happens, I feel that the feeling isn't enough, that compassion *should* require effort. Is this the case? Does a feeling of being moved, or a compassionate intention and feeling, generate something positive? Or, am I right in thinking that without effort and discipline, these feelings are merely oceanic and vast but not linked with true mental development? Also, I suspect I might lack self-compassion or something because I don't allow myself to feel these feelings, and I often--used to--feel being undeserving of all these things. Any thoughts? Thanks PS: I recall a Buddhist teacher reacting to my yearning to develop compassion with enthusiasm, but advising against body meditation because it could be detrimental. How could I know if metta meditation is best for me? Any signs?

Genetically speaking producing your own children perpetuates your own genes. Buddha spoke at length about the 31 Planes of Existence. What is Buddhism's (not just Theravada) position on having children? Namely the benefits of producing and caring for children? Or does Buddhism mostly see them as a constraint (i.e. Rahula "chain") and there is no connection between between your own progeny and the afterlife?

I am writing a romance book. In it one of my character's recites a portion of the Dhammapada. If I publish my book, will I be violating any copyright laws? How would I go about getting permission to put the quote in my book?