Anyone beleves in aswaha and katawaha? Is aswaha and katawaha defines in Buddhism? Can anyone explain is there any explanations

After contemplating death while reading some articles on accidents, it dawned upon me (particularly strongly) that "everything" is out of our control. Everyone wants to be healthy, to have gains, not to have losses, but I recall feelings of helplessness/dejection in the inability to control when we are on the plane for example and there's turbulence and it's all in the hands of the elements, physics and fate. I contemplated more and more, the past times when I was sick, the various times throughout when I was in the doldrums of my 31 years of life. I can literally feel my heart has sunk as few notches. Though mentally I don't feel disturbed or weighed down, I feel overcome by the sorry fact that we (everyone) no matter how much we wished and tried our efforts, things are just out of our control, that our body, our circumstances, are all Non-self. I would like to get to a productive state from this place. Please advise? I feel a sense of defeated-ness acceptance regarding this Noble Truth, is there anywhere I can go from here?

I have a question. is the 'magical'/spiritual world another dimension of mind and thus an illusion to leave through meditation whether it is obviously part of life and not one men's mind time? in my experience, I'm very happy and easily, but still straggle with 'the magical/spiritual world (sorry I don't use scholars words, or being careful enough) starts to be clearer and nice. I start to like it after many years. but I still got the feeling - although its my daily reality, and I need to deal with it in the best way I can and learn it - that it might be also a level of illusion, that I have to get out of. I still like the simple life. its easier and lovely enough... so I'm between - 1. maybe that is my ego denying the real truth... should I focus on something special, or just go on with this nice tour. 2. I admit, a lot of that is west of time for me when it comes to others differences: like again and again. ok there is no me, but we know that already, and your angry still, and I'm tiered, or at that point I don't know what to do.... the good side is the 'little monks' (nick name) with them its at home and happy, joy, not u me, and good perspective, wisdom... but because of the duality, pleasant not pleasant... it always like maybe I should stop talking at all - like treat all of that like mind, time - yes not only mine, but still the same, and just let it flow in silence, meditate. is that the answer? it sounds like a good answer. is it to lie, to insist emptiness is the truth, or sort of miss understanding the world. thank you <3

Did the Buddha talk about karma and sexual misconduct independent of the lay precepts? Killing a Buddha results in (immediate) rebirth in avici; what is the karma for cheating on your spouse? Karma is karma, but I'm asking merely because I don't think many people realise it is considered important in Buddhism.

Sometimes I can see myself feeling superior to others because of what I know and they don't . I know that it is my ego which raises it head and is active at the moment. I also see persons, who are successful in profession, business, sports display show of superiority just to break the opponent's composure. Often ego needs bolstering and acknowledgement to survive the life's challenges. My question is how to achieve the balance without pampering the ego and without showing disrespect to others, by own accomplishment, knowledge, possession, gender, class etc and carry on.

I assume that there variations of sects within buddhism that deem certain sutras as more "correct" or being closer to the buddha's teaching. I personally see the Lotus sutra as the "true teaching", but I know that some other sects often see the Flower-garland sutra as being closer to the "true teaching". Is there a system for determining such assertations, or is it more based on text evidence? I have little knowledge with buddhism outside of the sect I'm apart of, so I'm interested in how other parts of Buddhism work.

Are there any punishments if a monk breaks vinaya rule on purpose..? ,if there is punishment ,then who would administer that punishment..?.How does buddhism deal with vinaya rule breakers..?

Should both partners be Buddhist in a marriage? If they want get a love marriage can they still get married if one of the partners is not Buddhist. What is the law in Buddhism about marriage?

Buddhism teach to love , but when we love someone it's lead to craving , we wanted they must love us too but when things get worse it lead to sorrow. Another thing is we can love ourselves but does it selfishness ? Dose love , kindness , affection lead to sorrow ?

I am not clear about one important phase of the Buddha's life: when he was a wandering aspirant, after leaving his two earlier teachers of yoga. There is not much reliable information available about how the Buddha conducted his practices of meditation and thought control. The best I know is some fragment of a text wherein the Buddha talks about how he sought to control his thoughts by jamming his tongue to the roof of his mouth. At best, that description sounds like a struggle, not a practice or a method. Is there any sermon where he talks about his struggle? Or a sutra which gives an account of his efforts? Can you throw some light? Thank you.

## Introduction Earlier I asked this question . I think that was too broad, and I hope this question is more answerable. In Buddhism there exists two truths , often called the Conventional and Ultimate truths. 1. The first truth refers to the physical state of things, > The world is all that is the case. (Which is the first premise of Wittgenstein's Tractatus ) > Would be a loose and quick summery of such a truth, it is the Zen spirit of taking things as they are. 2. The second truth is argued about by all the schools, each taking a position that is subtlety different in various ways. It has many forms and depending on the school of thought in question might be called other things besides ultimate truth. > In Nagarjuna's own words: > >8. The teaching by the Buddhas of the dharma has recourse to two truths: >The world-ensconced truth and the truth which is the highest sense. >9. Those who do not know the distribution (vibhagam) of the two kinds of truth, >Do not know the profound "point" (tattva) in the teaching of the Buddha. >10. The highest sense of the truth is not taught apart from practical behavior, >And without having understood the highest sense one cannot understand nirvana. Nagarjuna also opens the Mūlamadhyamakakārikā text with this gem > Neither from itself nor from another, Nor from both, Nor without a cause, Does anything whatever, anywhere arise. What an opening, it has that Eastern philosophy riddle like feel to it. I want to quickly compare it to the hindu text Yoga Vasistha , sometimes called Vasistha's Yoga. Then we will quickly move on because an understanding of non-duality, emptiness, etc. is not required to ask the question that all of this is laying the foundation for... > He who knows 'I am not', 'Nor does the other exist', "Nor is there non-existence', and whose mental activity has thus come to a standstill, is not engrossed in acquisitiveness. O Rama, there is no bondage here other than craving for acquisition, and the anxiety to avoid what one considers undesirable. Do not succumb to such anxiety, and do not let acquisition of what is considered desirable be your goal. Giving up both these attitudes, rest in what remains. ## Question So what of the magician, what of the philosopher, who in their shows and conversations might, either accidentally or intentionally, create flickers of doubt in the Conventional truth. Enough so that the spectators might consider for the first time the possibility of underlying truths, or revisit the thoughts if they had been considered prior. For if someone were to hold the firm and scientifically correct view of the conventional truth, the thing that would hinder them from progress on the path would be knowledge of the ultimate truth. If they had never conceived of an Ultimate truth it could be the very thing that gets them investigating such a possibility. So if a Magician, with parlor card tricks, slight of hand, and means of illusion and tricks, was to without malice and without swindling an audience, only for entertainment, or perhaps also the case where it was their means to a right livelihood to take care of their responsibilities. The only possible transgression I can see is lying. But the deception in such shows is not to harm, and those going want to see these feats of showmanship. **So if a magic trick led to the thought process of searching for ultimate truth, while not rejecting conventional truth, as is the stance of most schools of Buddhism, what kind of karma would that create?** I can see some edge cases where the wrong view of magic being real could be a possible down side, where causing another sentient being to chase this view would have some kind of possible repercussions. But also the less likely and hypothetical situation that these questions could lead one, maybe through many lives, to studying emptiness and dependent origination, and to the perfection of the 6th paramita of wisdom. > In closing, a paragraph from *A Guide to the Words of My Perfect Teacher*, Which provides commentary to the work of Patrul Rinpoche. > The paragraph starts with the word "Here" and ends with the word "name."

The five precepts are (from wikipedia) 1. I undertake the training rule to abstain from killing. 2. I undertake the training rule to abstain from taking what is not given. 3. I undertake the training rule to avoid sensual misconduct. 4. I undertake the training rule to abstain from false speech. 5. I undertake the training rule to abstain from fermented drink that causes heedlessness. I am very new to Buddhism, but from what I'm understanding right now, Buddha's teachings are very simple. The first 4 rules make sense. They are all forms of practicing detachment. But the 5th... it's too human. Too specific. I just don't see Buddha teaching it to his disciples. It's the same as with Ānantarika-karma, where the last crime is creating a schism in the sangha (the community of Buddhist monks and nuns). It's too specific and so Buddhist oriented. Once again, I just don't see Buddha teaching it. The question is, did Buddha teach the five precepts?

I'm sure that at some point Shakyamuni talked about fear, but I am wondering more specifically if he had listed something like "the five types of fear" or something like that(e.g. Four noble truths, ten worlds, ten factors, five eyes).

When we are doing some work(eating food--**first task**).. we hear something important or some noise(**second task**), which might require us to pay attention to it(to **second task**).. (means if we want to be truly mindful, then how we have to deal with this situation) **NOTE:** In this case, the first task or work needs continuous attention stream of mindfulness from us.. and second one tries to hinder or abrupt first task's flow..

I need incentive; what's in it for me? Also please don't answer with there's no self or I or me to get incentive, its just that I'm not enlightened yet. This is a selfish question but I need to know what's in it for me if I do practice sila? I heard that you can get wealthy? Is that true? Because I noticed that I saved more money when I started practicing sila. Any other benefits?

I live and work around a person (relative) whom is constantly negative in my life. He always belittles me about what I do, and whenever I succeed at something, he claims it was luck. When I fail at something, he usually mocks me or says it was my fault, or calls me deragatory terms. Given this is a relative, he does care about me, but I think it is from caring too much that he always puts me down or spreads negative karma when I am around him. If I am too afraid to do something, he calls me a coward. Being that my environment calls for existing around this person for much of the time, is there any way I can respond as a Buddhist? It will be awhile before my living condition changes. I tried Metta and showing compassion, and I read stories on how Buddha had historically handled insults from strangers. The hard part about this is that this person is a relative and family member. I tell myself to not be attached to my ego or self image, but I am very much a beginner, and when reality hits me, I find my peace broken by the negativity. I find the day poisoned by this bad karma. It is like I wish for others' opinions to not bother me or steal from my inner peace, but somehow what others say or think about me eventually robs me of the day's equanimity. Eventually I succumb to the negative energy. I always feel low in self-esteem after this happens. I always think as if I have failed in my practice by being bothered and robbed of my sense of harmony. One morning I woke up for Samatha meditation, and as soon as I left my room to begin the day I was greeted with a barrage of cold remarks. I'm wondering what Buddha taught on this? I feel as if I am wrongly clinging to my self image or sense of self-worth in life. Sometimes I am mindful of it, and realize the attachment is there. Thank you, peace on you all.

Has lord Buddha preached not to get angry even if limbs are cut if you are a real follower of me? If so, please quote from the relevant sutta

I don't know whether this is an Buddhist point of view, but it comes from Byron Katie. She says that there is no real pain because it is only remembered or anticipated. But I don't understand that. So is this also a Buddhist kind of mediation, if so can you explain how physical pain doesn't exists in the now? For example if I chew on my tongue it can hurt very much, but for me that pain does really exist at that moment and the time after. So how can she say it is only a remembering or anticipation of it? How does buddhism sees this? https://www.youtube.com/watch?v=9Ul5UI6KO50&t=1140 (scroll to time min 19:00 through 20:20)

What advice (or techniques e.g. of meditation) does Buddhism (of any tradition) have for people who experience physical pain (caused by an illness and treated by a doctor)? Or for the people (friends, family, even nurses) of such people? That (physical pain) is what the word "suffering" implies or means to most people. Is "see the doctor, get better analgesics" the best or only real answer? What if analgesics have an effect on the mind -- e.g. opioids -- is that 'bad'? What if analgesics don't work, e.g. neuropathic pain, or if the medicines are not available? Sorry for asking. This isn't a "real problem" for me at the moment, so it may be an example of unnecessary worry -- but I'm able to ask now, and in case this problem happens to me or someone else in the future, I want to have prepared/studied some appropriate advice in advance. And/or what advice do you have for people now, *before* they experience pain, to prepare. --- I agree that 'pain' is meant to send some kind of warning message, so temporary/new pain and a trip to the doctor might be the first thing. For the sake of this question, please assume that the underlying problem has already been medically diagnosed: that it is chronic pain, from an illness like diabetic neuropathy or terminal cancer, or something like that.

I have heard about these traditions: Vajrayana, Mahayana, and Hinayana. In today's world, Buddhist people dwell in South Asia and East Asia. Who among them follows each particular sect? Does anybody follow more than one of them?