I've been told by someone close to me that my meditation and desire to let go are very threatening to her. She sees sense desires, ego and attachments as very natural and wholesome, and my way of life as a threat or a questionable choice at the very least. She's aware of Buddhism and renunciate ideals, but thinks the Buddha was an idiot for leaving his family and palace to chase nirvana. This was the essence of an hour long conversation, so there's lots I am leaving out. Seeing that I was very cheerful after an hour long harangue only infuriated her some more. Some of the more colorful comments here: > You're like the cartoonist who draws cartoons of Mohammed and incites > terrorists. By meditating all the time you are trying to be perfect, > you're actually making fun of us who don't meditate and like our egos. > I get angry when I see you meditate. > > How can you smile? Stop treating me like a child, you don't know > better than me. I know what I am saying, the world thinks like me, not > like you. I'd like to put it out there for general comment, but my specific question is, what to do when Dharma is (un)intentionally violent like this? How can I help or at least not hurt these people in my life? (I was reminded to ask this when I came across: https://buddhism.stackexchange.com/questions/10427/right-speech-in-social-situations) *p.s.* Being a vegetarian I'm used to such comments from people who think I am trying to be better than them. It became less of a problem over time, but it's of a much larger magnitude w.r.t Dharma.

Instead of dwelling on the true nature of the body right in front of their eyes, Doctors have become PROBLEM SOLVERS. Doctors see birth, aging, sickness and death on a daily basis but have somehow become deaf,dumb and blind to all that they see and hear inside a ward. It is all just an addition subtraction formula where drugs/treatment are prescribed for easing a patient's suffering, while maybe giving a patient reassurance if needed. How can a medical student or a doctor get across this barrier, and not be deconditioned to being blind to the truth, and how can he/she be strong and balanced enough mentally to cope up with the evergrowing needs/obligations that a doctor is cursed with?

There was a crumbled up dollar bill on the stairs when I was coming out of work today. I looked around and didn't see anyone who might have dropped it. I picked it up and walked away. Pretty soon I went back and laid it back on the steps again. I realized I really didn't know how the 2nd precept, "I undertake the training rule to abstain from taking what is not given" should be applied to found items which don't have an apparent owner. There are lots of examples: *wild berries in the woods *wild flowers in a vacant lot *something interesting that washes up on the shore *something that's been left on the side of the road *money lying on the ground with no one anywhere around *an apparently abandoned item in a desolate area I hadn't really thought about this before, but as I was walking away with that dollar I actually felt kind of guilty. So I'd like to know found items should be considered for the future. Thanks!

One of the characteristics of Vajrayana is its secret transmission (esoteric tranmission) of certain teachings. The other one is the controversial karmamudra (sexual practice to reach spiritual attainment). So the question is, according to the characteristics and teaching of Buddha in Pali Canon, could he have taught Vajrayana and karmamudra?

A surprising number of people whom I know, who are generally kind and compassionate, are also avid hunters or at least enthusiastically support hunting by others. They feel hunting is a healthy activity and a good way to provide food. They site biblical references to man having dominion over animals. They feel hunting is part of a tradition that should be upheld. There are also a couple who feel it's a necessary skill to learn for the inevitable doomsday; but that's a whole other thing. ;-) So these are people who feel good about hunting. At least in theory. But there is a phenomena called Buck Fever which is described as intense nervousness by inexperienced (and sometimes very experienced ) hunters. There is a video circulating around the internet now showing a little girl experiencing this "buck fever" and while it's being shared by hunting enthusiasts who think it's great, I couldn't help but feeling disturbed watching it. To me it looks like horror in the guise of exhilaration. In Buddhism, we understand that any intentional killing will have consequences sooner or later and this is not something to be taken lightly. I wonder if this intense mind and body reaction to killing (or the intention to kill) can be explained by anything in the Abhidhamma or Buddhist theory in general. It's really intellectual curiosity about whether the mind can cause the body to malfunction when the mind perceives something on a deeper level than a person's logical reasoning. Or perhaps it's something else entirely. But I'm interested if Buddhism has anything to teach us about this. Thank you.

When is the right time for seclusion? When is the wrong time for seclusion? How much time should be spent in seclusion?

Anyone knows where I can get my hands on Tattvasiddhi Śāstra by Harivarman, also known as Satyasiddhi Śāstra also known as Prodbhūtopadeśa also known as Chengshi lun. Paper or electronic format is fine.

I am looking for first hand accounts of what might make a good sitting mat/cushion. I've been using regular bed pillows but the fabric in them has given way, offering little support aside from lumps of stuff. I looked around online, and the cushions sold are rather expensive, so I'd like some advice/input from people who have used specific cushions/equipment before I go and buy a glorified 80$ beanbag chair. Is there any one in particular that is worth the steep price tag associated with these products? What should I look for in particular? Is there anything I should look to avoid? I realize this is only tangential to the practice, but I couldn't think of anywhere else to ask such a specific question. Thank you.

Can anyone explain the difference between the terms prajna and jnana and how they differ between schools? I learnt for several years with a chinese tradition, where we were taught that prajna is experiential wisdom as opposed to jnana being intellectual wisdom, a view which I am told by my friends who read pali is shared by the pali cannon, however my understanding is that in tibetan buddhism the useage often seems to be the opposite (see for example John Reynolds' "the golden letters") Can anyone shed some light on this issue?

In most traditions of Buddhism there is talk of the Buddha, or various Bodhisattvas talking about their past lives. At what point in the path to enlightenment is the ability to remember ones past lives gained?

In the book The Buddha's Teachings to Laypeople: Practical Advice for Prosperity and Lasting Happiness the author Bhikkhu Rahula Basnagoda claims that the Buddha actually had a lot of advice for the lay follower but that advice was most likely lost. A possible reason was that the first council emphasised the monastic content of the Buddha's teaching as this was of greatest concern to the council. > From the bhikkus point of view such a partial preservation is > understandable. [...] senior bhikkus found that the most urgent need > was to retain unity and discipline amongst themselves (quoted from pp 10 of The Buddha's Teachings to Laypeople) I'm intrigued by this claim and I would like it to be true. I like the idea that the Buddha had a lot of teachings for the lay community that perhaps we don't have now. But is this a common opinion. Is this claim made elsewhere by anyone or is it just a really way out opinion put forward by this author. Is there even any evidence of any kind for it - admittedly I find it difficult to see what kind of evidence there could be but you never know. I guess I'm after an indication of the validity of this claim either by other reputable teachers or academics making the claim or by some kind of evidence. Thank you.

The practice of Patikulamanasikara, or loathsomeness of the body has intrigued me for quite a while but I was always uncertain of how to do it right. So, here goes: How do I know if it would be a right meditation for me and how does one start? Yes, I can find the sequence of words: Hairs of the head, hairs of the body..etc. But does one first memorize the whole section or is possible to meditate while using notes?

The Art of War by Sun Tzu is a philosophy espoused by military, politics and enterprises. I recent read of The complete Art of War translated by Ralph Sawyer proposes its use in personal relationships such as friendship and in marriage. How does such philosophies align with the practices of Buddhism?

I know that there is what is described as universal *True Nature* - aspects common to everyone. I know about Karma, which can be seen as how beings have tendencies even from birth (which otherwise has no explanation that I can see). This question is whether **each person** (regardless how you think they exist or not) **has a particular set of characteristics** that are theirs to express in living their full potential? Buddhism is sometimes accused of being nihilistic in the way that it seems to leave no reason for people to function when they overcome ignorance and realize the truths. This is your chance to explain, using references, that no, **every person is a valid and necessary part of the complex web of *Experience***, not just a wrinkle that escaped temporarily from *The Void*.

Over the last few months I've started meditating late on a night (as well as my usual morning practice). I'm finding that I am sleeping less but not feeling tired because of it. Is there any information around about how mediation may or may not affect sleep patterns? For instance Dipa Ma , the Indian housewife and meditation teacher was up at 4.00 am every morning to meditate for a few hours presumably finding that perfectly OK. That said Margaret Thatcher only slept for 4 hours a night and I would hesitate to call her a Buddhist meditation master.

A painter whose painting hangs in a public museum, a writer that has their works checked out of the library frequently, a singer with melodies that calm the mind, and a comedian that gets people laughing are some cases I have in mind. A harder case would be a rapper. Say their song offends a few people, but doesn't actually hurt anyone. Further let's say that their target audience gets some value from their craft, be it enjoyment, being able to relax, or some other beneficial state. Get creative, feel free to discuss cases not listed here. I only list them to help clarify what I am asking. However impermanent and fleeting the benefit they provide to others is, when they provide it to thosands or millions of people how does it end up stacking out? We can also consider the two cases of the artist being, or not being, a Buddhist.

Who said this as a complete description of the Buddhist path > Cease to do evil > > Learn to do good > > Purify the heart I thought it was Bodhidharma but I can't find the exact reference for the quote. Many Thanks.

There's a difference between 'please' and 'kindly'. Kindly don't take it otherwise, this is a question again very much important to me to be answered. Thank you so much for the support till now. My question is related to myself and my kind of personalities (practically I've observed) are available. This planet and life is full of endless possibilities. I observed that if I am following Buddhism and then I see others sleeping through that very time, then I call them (others) 'psycho', and if I don't then they (others) call *me* a psycho. I precisely want to know (from the point of view of Buddhism): 1. Is it right to consider the term 'Psycho' or not? 2. Is it always required to make others understand about 'what you are up to'?

There are a great many Buddhist rituals which vary across Buddhist schools and traditions. Did the Buddha describe any rituals which were to be done as part of practice in the Pali canon? Or are the rituals we see today later additions perhaps emerging from specific cultural or historic contexts.

I use Maithree meditation for many moments of stress instead of Anapanasati. Is it a recommended practice? I find out this works for me and helps me move away from the stress at hand and find present moment peace in my mind. All ideas are welcome!