I've tried several Buddhist traditions (Zen, Diamond Way) and none of it really worked for me. So now I intend to give it another try, but in a way, which is tailored to my personality. This time I want to do it * on my own (working with teachers or mentors did more harm than good for me, both in spiritual and in professional spheres) and * without things that I don't need, especially without the idea that the purpose of Buddhist practice is to achieve enlightenment (the reason for me to practice is to reduce my suffering in this life; I don't care about enlightenment or rebirths or Karma) and without communicating with other people (again, experience shows that this doesn't help me at all). Is there a way to obtain **Buddha's description of the practice** in English, German or Russian? If yes, where? Note that I'm not interested in later interpretations of his words. I want to learn what he himself said about how to practice (what exercises, rituals etc. he recommend, i. e. something you can do). I'm also not interested in philosophical stuff. I want to * take his original texts (those parts, which most likely come from Siddhartha Gautama himself, not later additions), * devise a set of "procedures" (e. g. meditations of different kinds, exercises) and metrics, * regularly estimate the quality of my practice (the better my practice, the less suffering there is in my life), and * modify my practice (the procedures and intensity of doing them) so that the quality increases with time. I cannot measure the amount of suffering directly, but I can estimate it. For example, the happier I am, the harder and more effectively I work (my experience is that I can't be really sad or euphoric, when I'm immersed in certain kinds of work). The latter two parameters (amount of productive work per week, number of tasks of comparable size completed per week) can be measured using timetracking and project management software. Both of them are estimates of the amount of suffering in my life.

Is it wholesome to set expectations for one's own practice (e.g. to have a mind free of all Five Hindrances, or to have all Seven Factors of Awakening present)? To firmly commit to the path of enlightenment, against all worldly distractions, how can this be done without setting goals or expectations? If there are conditions for the presence/absence of the Five Hindrances, Seven Factors of Awakening to arise and to pass, are these not impermanent? If one clings to the impermanent, does this not lead to dukkha?

It is stated that Buddha said that it is more difficult to achieve nibbana in this realm than in the human realm (due to absence of suffering). Imagine, that one of these gods, has realized that in fact he is "stuck" there and want to achieve nibbana and get out, even more, he created a whole reality where he "lives" similar to the human realm. This god did this because experiencing suffering, (even in this "simulation"), it will be easier to look for the exit out of samsara. Imagine that this god realizes that he's created all that, what should be the next steps for those kind of gods, (which actions or intentions), to follow Dharma and finally exit the samsara? Should he assume a "human form" just to follow Dharma or should he do it "from" the same "gods realm" "perception" ? Sorry if the question is too "fictious" or not understandable, let me know if you need more clarification. thanks.

I've practiced meditation, and a lot of it seems to be about not dwelling in the past, or waiting for a future which may not arrive as we expect. But what about the present? The deal is relatively trivial or trite; I want someone to say something: apologise. Actually, any sane person would want the same, given the (past) behaviour or this person. All the same, it seems of overwhelming importance whenever I let my thoughts wander. And while it is pretty trivial, when my thoughts do wander in this way, I believe that everything in my life is great just as it is, except this, which is making me want to give up completely. It seems a little wrong to say *just don't think about it*. Is there any other option?

I am practising mindful breathing and after a while it takes my concentration directly to my forehead. I tried to be in thoughtless state and just keep watching my forehead. After this practice for 2 or 3 days i feel a kind of pressure in my forehead for a day now. is this normal ? i am hesitated to continue my practice because of this. why i experience this sensation ?

I have occasionally heard about the Devaputra (Sans.) or Devaputta (Pal.), particularly in regards to Mahayana, but haven't been able to find out very much about what exactly these are, as a category or class. Presumably they are not the same thing as the sons (and daughters) of Devas in Hinduism (and in also Greek mythology), wherein they usually refer to the physical progeny of divinities, who are often have supernatural powers and are involved in heroic exploits. What do Devaputra mean in Buddhist thought?

I have heard in a lot of sermons about how an individual achieve a goal. Even Buddha had the same type of characteristics. As far as I know they are 1. Determination 2. Consistency 3. Desire to see and end of the goal My questions are, 1. Are these correct? If not what are they? 2. In which sutra can I find this?

If the Buddha said that we shouldn't take his teachings as dogma, but rather try to experience for ourselves what realization is--why should we study the scriptures?

Today when i was doing "space between breathing" meditation i experienced something strange which caused me to panic. When i got deep enough in meditation, gradually space between my breaths expanded and my breaths became very shallow. I could no longer feel my breathing. Also i lost sensation of my body and awareness of environment. I entered a silent dark space which was very tight. I felt like a vibrating round mass. The vibration gradually increased and also i felt a really hot sensation in my body. As heat increased i felt as if the space became tighter. Then i had the panic attack. My heart start beating very forcefully and fast. I couldn’t feel and move my body. I couldn’t find my breathing. It took me so long to find my breath and get back to awareness. I am so scared i cannot meditatie again. I was wondering what was this sensation. is this feeling normal. How can i avoide the panic i experienced

Say, the next 30 years? The world is going to undergo great turmoil IMO, as technology outstrips not just need but the reality we live in. Is there much or indeed any chance that Maitreya will appear to help humanity through these changes?

Could he have erred, even as the enlightened one?

Buddhism learns that everything is in constant change and in constant interaction; that nothing is steady and separated from the other things. Does that mean that buddhism is nondualistic?

Is there an appropriate phrase when some-one says 'sadhu' to you, for example after making an offering at a monastery? Saying 'no worries', or 'that's okay' doesn't seem appropriate. Is there a appropriate response, or should I just smile and accept the compliment?

The police seem necessary for any defiled society; but that doesn't mean being a police officer, who must follow laws objectively but also blindly, is necessarily right livelihood. They are encouraged in the US to use violence, depending on what the laws say not what their hearts say, and are allowed to lie to make the job easier. What do the suttas say? What does your heart say?

contains instructions for ridding the sense of a personal self. I was wondering which suttas (or other texts) the quotes at the end come from: > “By rightly understanding ‘I am,’ one makes and end of suffering.” and: > “The eradication of ‘I am’ is the attainment of Nibbana here and now.”

I dont get much effect from death contemplation on myself - i wondered lately maybe contemplating the death of those close to me might work to install a sense of urgency do you think its effective ? and should i do it the same way as death contemplation of self or different ? I want to do it to get a sense of urgency all thoughts on subject are welcome

Have you heard of sensory deprivation tanks? This is a tank which is supposed to be soundproofed and dark, and which would hold a little water for a person to float in. The idea is for the conditions inside the tank to allow a person to enter a place where they can avoid all bodily sensation. Still not for creating aversion to the body/bodily sensations, is this type of experience valuable in the practice of meditation? Would you yourself consider trying this experience for yourself?

In a discussion, my meditation leader was talking about people who cannot control their cravings and wants, who are easily subjected to actions based on their whims and wants of their anger. He associated these people with having akusala thoughts. He could not find the English word to describe the person, and so I gave him the word **impulsive** as a way to describe these people. Was this the right word to use, and is there a better word that I could have used?

The number 108 is a sacred number in Buddhism, but in [other religions as well](http://en.wikipedia.org/wiki/108_(number)#Religion_and_the_arts) (Hinduism, Jainism). What exactly is the origin of 108 being a sacred number in Buddhism? Is there anything about it in the ancient scriptures? Did the Buddha say anything about it? Or is it more likely that this was incorporated from other older beliefs?

I've been learning about time and the varyous perspectives that it is viewed through, and it seems like there are two main ways of thought. The first, generally associated as a western mindset, is that time is linear. The second, and this is generally considered more eastern, is that time is considered cyclical. I'm pretty sure that this is also a common way-of-thought in Hunduism, but I'm, in particular, wanting to learn more about the nature of time from a buddhist perspective. Of what I have read sutra-wise (pretty much just the Lotus Sutra), I have only seen time's cyclality being alluded to once, when Shakyamuni Buddha is saying that, at the end of a kalpa, when the world is consumed by fire, his pure land will, although appearing to burn with the rest of the world, stay safe and untouched. I assume from this that at the end of kalpas, it was considered that the world would burn (maybe signifying the start of a new cycle). Anyhow, I'm just wanting to know more about the nuances of Buddhist-cyclical time and how one can comprehend/view the world in such a way.