I have read several different conflicting pieces of information about geshe degrees. I assumed geshe is a rank given at the end of study. But, [according to Wikipedia](https://en.wikipedia.org/wiki/Geshe#Conferral_of_the_Degree) : > At the conclusion [of their studies] the abbot assigns each candidate to a category of geshe according to his ability. There are four such categories, Dorampa, Lingtse, Tsorampa and Lharampa, Lharampa being the highest. After this, in order to qualify, the geshe candidates are not allowed to miss even one of the three daily debate sessions during the subsequent eight months. Does this mean that one can first get a dorampa and then a lingtse later, similar to how lay people earn a bachelors and then a masters?

I'd *really* like to buy into the ideas of understanding and patience even for those who hurt us. However my concern is that sometimes failing to engage in the tit-for-tat teaches that there are no consequences. Two different examples: 1) If a diplomat is expelled, should the other side expel also? 2) In a post divorce situation, if one side initiates legal action should the other side withhold previously allowed concessions? It's not clear to me how one can avoid engaging in retribution in some cases.

Quoted below is from Shantideva's Bodhicaryavatara. > I cry aloud, looking for protection. And I worship the Lord of the Thunderbolt. When they have seen him, the messengers of death and the other evil beings are frightened and they flee to the four directions. I now go terrified to you for refuge—after having neglected your instruction, because of beholding fear. May you quickly extinguish fear. What is the Buddhist explanation of this text? Considering the list of excellence such as compassion, wisdom etc. mentioned prior to this text in the form of Bodhisattva, is it right to understand this as a personification of courage? or is it literally worship of the Lord of the Thunderbolt, be it Zeus or Indra, to extinguish fear?

I prefer the phrase "Connected Causes" to Dependent Origination or the alternatives such as Dependent Arising, Dependent Co-arising and so on, I feel that it is more direct and understandable. But I am not sure if it means exactly the same thing? I do not see this phrase on this site. Here is a quote from *The Biography of Milarepa*, I do not have that book anymore, but found this online: "The clear perception of the Mind Unmodified, and the noble impulse to serve others, appear to be alike, but beware, and confuse them not. "The spiritual boon which shineth on one as a resultant of *Connected Causes*, and merit temporal, which bringeth much of worldly goods, appear alike, but beware, and confuse them not."

It is very typical to live life with self realism behavior and aware every time with our daily routine. When i sit and think about my past life i just found, there was a time which has been gone and never will come back, things has been happening and passing from our eyes, we are just going, going and keep continuing. I am just feeling sad about passing time, where am i going and where will i reach. We just follow daily routines as per humanity following. I want to know what should we our work, which could give us a full flicit and after following that way, there should not be any sadness and should be full of awareness.

Can someone explain the third precept? Because most are translating this as "sexual misconduct"; but that it so narrow, and distorts Buddhism.

Valued Upasaka, Upasika, Dear seeker for way to awakening and readers, **Vesak-Pūjā** *(Birth, Awakening and Paranibbana-Remembering day of the Buddha, (Vesak= Name of the secound month of the luna calender/pi: Visaka; Pūjā = sacrify, veneration.)* It's the near end of an auspicious period in which most Nikayas cellerbrated Uposatha in timely union. A season in which seldom, even last oppotunities and possibilities that place. Only some view more days the bigges celebration, now undertaken nearly all over the world (!) - some say it's the fist time and actually so that it is cellebrated in the whole world - and the main and biggest Veneration of our times Buddha, takes place. 1. Where in the western world are such as a real Sangha established and traditional and benefical *Vesak-Pūjās* undertaken by the Ven. Monks where people, young and old, rich or poor, could part-take also in their own county on 10. of May, today? 2. Where in traditional countries are - usually much by serious "western" people from abroad frequented - traditional and benefical *Vesak-Pūjā* taking place. (Please, if knowing, do not share often usual kermis and trade fairs) May you rejoice by sharing merits and invitations to such, as well those many able to take part on you futune. Anumodana! So where to got today evening to make sacrifies to the Buddha? May all take up this possibility today and gain liberating joy with it! *(Note: This question is a gift of Dhamma and not meant for commercial purpoes or other wordily gains.)*

I listened to a short talk by Mingyur Rinpoche and he said how thoughts and emotions etc are like clouds and Awareness is like space. The clouds come and go but Awareness never changes. But I thought that everything is impermanent and therefore changes? How can awareness never change? If I am not aware is awareness still there unchanging? I would say no it is not. It arises and falls like everything else

Most Soto Zen sources that I've seen advise daily Zazen, preferably when first rising and before going to bed. However, few make reference to a length of time. The only one I remember says half an hour. At this point I feel like 15 minutes would be a serious challenge (I am a beginner). Is this a problem on my end, or could I perhaps start with 15 and work up? If so, at what rate should I increase?

In my tradition (Triratna ) there is a big emphasis of a lot of samatha practice before any vipassana practice. This has always made sense to me. However is this universal in all Buddhist schools? Are there any Buddhist schools that do minimal or even no samatha practice? Does anyone jump straight into vipassana?

The concept of "Quality" relates to the direct experience of the moment, as described in the book *Zen and the Art of Motorcycle Maintenance*. I was wondering if this has a parallel in Buddhism? To me, the idea of Quality seems to be like Sunyata turned inside-out. Here is a quote from the book: > Quality ... you know what it is, yet you don't know what it is. But > that's self-contradictory. But some things are better than others, > that is, they have more quality. But when you try to say what the > quality is, apart from the things that have it, it all goes poof! > There's nothing to talk about. But if you can't say what Quality is, > how do you know what it is, or how do you know that it even exists? If > no one knows what it is, then for all practical purposes it doesn't > exist at all. But for all practical purposes it really does exist. What would we call this idea?

Once one has learned how to obtain and maintain jhana can the ability be lost (i.e., forgotten), due to lack of use.

A monk in Sri Lanka publicly says that he has achieved nirvana.If that's true we can follow the (practical) path he teaches . But how can we make sure whether that is true or not ?

I was wondering about Dhammacakkappavattana Sutta. All i know is that when buddha turned the dhamma wheel for the first time, all of the residents of Devalokas and The Rupa-Brahmalokas came and claps their hands. There's this 1 phrase which sounds: "Brahmakayika deva saddamanussavesum" As for Brahmakayika is the lowest of brahmaloka [1st Jhana Realm]. I don't think brahmakayika could represent all of the rupa-brahmalokas [Inculiding 1st 2nd 3rd and 4th Jhana Realms] The Question is, why other rupa-brahmalokas name were not included or unwritten in the text, did they forget to write it or is there any missing text during that time? Thank you, LomX

Once I reach a nimitta during jhana meditation, do I then move focus to it or keep in the object? Do I ignore the nimitta, or is it one of those things that is very hard to ignore?

I have a fairly straightforward question. When I visualize without aim, or even sometimes with aim, disturbing or aggressive images sometimes arise in consciousness. Can I practice meditations on the brahma viharas without visualizing?

Metta has received plenty of attention and focus of practice. Even a search of Buddhism SE shows over 170 posts with the word "metta" in it. Comparatively, the other three Brahmaviharas are not so often discussed or focused in similar depth. How do we practise them? What are the benefits that can be gained out of the practice? Canonical quotes appreciated. Theravada preferable, but answers from the perspective of other traditions are also welcomed.

Is there clear instruction about how one should practice the brahma viharas in the teachings? 1. Should one go through each one in order [metta - karuna - mudita - upekkha] or is it possible to do i.e. only karuna (in a formal meditation sitting) 2. Why is it that (from my perspective) many meditation teacher only seem to focus on metta ('loving kindness') meditation (and not the other 3). Is there a particular benefit or is it important to practice it in order to get into the 'cycle' of the brahma viharas?

I am looking for freely available resource on achievement of Jhana through Brahmavihara. What are such references? Also I would like to dig deeper into what Bhanthe Vimalasiri has written on the subject. So references on his teachings are greatly appreciated, but so would be works by other teachers.

What is the common use (if any) for mala beads in Zen practice. Also, is there any special etiquette involved, or other considerations?