I'm particularly interested in - Chinese morning and evening service - Tibetan sadhanas that a monk recites every day - Theravada Pali suttas and chants Are these read in modern times by and to an audience that understands the language? I obviously believe some one knows medieval Chinese and Pali or there wouldn't be translations. But is a lengthy period of language study part of becoming a monk, and if it isn't, doesn't that mean that the monks and more so the laity have no idea what is being said? I have the luxury of reading all the sutras in English translation. It is only dawning on me that possibly for some or most of the time, sutras are akin to a very long dhāraṇī. This question was prompted by this quote from a Nichiren/SGI book > Even though you may not understand what you are saying, your voice > definitely reaches the Gohonzon, all Buddhists dieties, and all > Buddhas and bodhisattvas over three existences and in the ten > directions. In response, the entire universe bathes you in the light > of good fortune. The Heart of the Lotus Sutra, Ikeda. **To clarify**, the question is not "Is mantrayana efficacious?", but if that is the question you want to answer, I already asked that a while back . The question is, as practiced, an in doctrine, do the various Buddhist institutions expect their monks and laity to understand what they chant?

I understand the state of changing (impermanence) mentioned in Buddhism, but I have also heard that another more complex version (of the doctrine of impermanence) exists in the Abhidhamma. I would also like to know about how impermanence work when it comes to the physical body? I would be thankful if someone could point to a few sources to learn about it, and maybe summarize it in an answer. Please mention if I can use this knowledge to my personal practice, and if it is possible then how to do that.

Is it possible to have a romantic relationship without attachment? Just based on pure love and with equanimity?

What are some meditation techniques used in different branches/traditions/vehicles of Buddhism? Please provide the name of the technique, names of branches/traditions/vehicles that apply this technique, and recommended references that can allow to read more about the technique. In case you want to provide information about what is the point or the most distinguishing feature of the technique, please do it in a few sentences and avoid extended discussion.

In history many people that lived a life of isolation turned out to write the laws of the universe,great inventors that advanced society forever with ideas and inventions. Others started a spiritual movement for mankind that millions follow I will name just a few are linked to isolation. First look at Albert Einsteins quote on Buddhism- Buddha- Jesus Christ- Albert Einstein- Nikola Tesla- More-

I tried to find an analogy that would help me to understand anatta: Just as we can say "there is no self" (there are just mental aggregates interacting with each other and eventually causing some bodily reactions), we can also say "there are no computer programs" (there are only electrons arranged in different patterns, and they eventually cause some changes in the output devices). Buddhism claims that anatta is the ultimate truth, and that it is beneficial to know that truth. I wonder if it applies to my analogy, too: can we regard "no computer programs" as the ultimate truth? I don't see how it could be beneficial for a computer user or a programmer to realise that "there are no computer programs". If we assume that the analogy is correct, there should be no benefit in realising that "there is no self". I see two points where the above reasoning could be flawed: 1. It is actually beneficial to realise that "there are no computer programs". 2. It is not beneficial to realise the above, but there is no analogy between "there are no computer programs" and "there is no self". Which point is true and why? Or is it something else that is the problem here? EDIT: There are already quite a few general questions about anatta. Here I hope to get answers that would comment on whether the analogy I presented is relevant to understanding this concept, and relate to the specific questions I asked.

What is the Buddhist perspective on how we store and recall memories of this life and beyond? Since there is not solid core (Atman) as in the Hindu perspective which all such memories are stored and all cognitive phenomena pass away and arise again, how does the transmission, persistence and recollection of memory work. How does this compare with modern perspectives of it? This question inspired by: The complexity of memory hence would like to see some comparison of some of the ideas in these talks being also discussed in the answer with regard to comparison with the modern perspectives.

Referring these lines from 'The Discourse to Prince Bodhi ': > As I approached, Prince, the group-of-five monks were unable to > continue with their own agreement, and after coming out to meet me, > some took my bowl and robe, some prepared the seat, some placed the > water for washing the feet. > > Then they addressed me by name and with the word ‘friend’. > > When this was said, Prince, I said this to the group-of-five monks: > “Do not address the Gracious One, monks, by name and by the word > ‘friend’, the Realised One, monks, is a Worthy One, a Perfect > Sambuddha. Lend an ear, monks,........" Is it wise to get respect by compulsion? Is it wise to claim "I am The Greatest/Perfect One" even if you're The Greatest/Perfect One ? If that's OK, then why did he call his teachers Ālāra Kālāma and Uddaka Rāmaputta as 'friend' even before he started learning from them? How can this be justified?

We all know that we get sick and get old but i have heard that "Abhidhamma" talks about a faster version of decay and change.As i have heard there is a change that is happening every fraction of a second but we are unable to recognize it with our senses. Does anyone have knowledge to share about this? And how can we use this to our personal practice?

What are the teachings of the Buddha about aliens or other planets that have lives? Is this the only place that can have life or human beings? Is it possible to be born a Buddha in some other universe or planet?

If someone is really depressed and having self destructive thoughts and behavior what can i do to help such a person? Is there a good meditation for such a one? What kind of advice will it be best for a such a one?

Is it essential or somehow profitable to be vegetarian when doing "Metta/Maithree" meditation? Or Is it essential or somehow profitable to any other form of meditation? If not why a lot of people seems to be becoming vegetarian some time after they start their path?

Is it because we cause a being to suffer and experience pain while it's/he's being killed? Or, is it because we put an end to its/his relationships and desires? Or what reason can it be?

[This answer](https://philosophy.stackexchange.com/a/11560/1127) includes the following statement: > But some other **dharmas** are still empty **without being dependently originated**, like *nirodha* or *tathata*. A comment after the answers gives the following definitions: > *nirodha* is cessation of suffering (nirvana), and *tathata* is true reality. Doesn't the cessation of suffering depend on the existence of suffering, and is therefore dependently originated?

Is there a Buddhist concept that maps to the western concept of the will? For instance the will to get up on a morning, to go to work, practice Buddhism etc... One of my teachers said that it is just another name for our greed, hatred and delusion. I really like that concept but I wonder if the will is discussed in Buddhist texts or by established teachers and in what terms.

I was under the impression that the end of buddha sāsana occurs when noble eight-fold path(and the dhamma practitioners) disappear form all the realms including Śuddhāvāsa where only anāgāmins live. This contradicts with Ghatikara sutta . It consists of a lord buddha's conversion with an anāgāmi brahma Ghatikara form Kashyapa buddha sāsana. That means at least anāgāmins and arahants from previous buddhas might still live in arupa brahma realms. Did anyone come across a canonical reference for end of buddha sāsana?

>In Anapana there is no regulation of the breath. As I understood it, it's meant not to control your breath while meditating, but just let flow. Sometimes it's difficult for me not to control it, so I thought about watching my heart beat. Something I have less control of than my breath. Is this kind of meditation known?

I'm looking for an accurate translation of "Satipatthana Sutta". Could someone let me know what is the best available accurate translation? I don't want to be confused by just reading all available versions. Thank you

Is it right to say that, if there is no supreme god, there must be a power or set of rules that prevents chaos in our world? Isn't it natural that if the world is not ruled by god it must be exposed to some set of predetermined rules that prevent total chaos. I mean that the laws of physics are not enough power to keep the world (particularly our earth life) from running into total disorder. For example according to Aggañña Sutta, the universe shrink and then expand in repeated cycles. I see here one of these predetermined rules - cycles.

If you see advising doesn't work with a child, are there acceptable punishments mentioned in Buddhism? I know that Buddhism does not accept physical punishment, so I am asking about any other form of punishment.