Is there any definition for 'Mara' in Buddhism? Islam has a concept called Shayṭān . They explain it as the devil inside a human (Islam explanation ). There is something like this in Christianity too. Does Mara represent the bad side of humans or is Mara understood differently in Buddhism?

I've often seen the question asked: "How can we have metta for murderers, terrorists, criminals, etc.?" Though there are many good answers to these questions, I've noticed that few of them tend to highlight the difference between 'having metta for something or someone', versus 'condoning, endorsing, or even simply tolerating their actions'. Most answers stress that the wicked be viewed as individuals, who -- if they were truly happy -- would not do such terrible things. Therefore, we should wish that they attain that very true happiness. But that doesn't seem to change the fact that by generating metta towards these people, I often feel as though I am passively accepting their terrible deeds, which caused tremendous suffering to others. Do not the wicked "deserve" suffering for the suffering they've caused? When we generate metta for the "wicked", how do we thus distance ourselves from the horrible actions of our metta-recipients? How do we have unconditional loving-kindness for them without taking on their negative qualities and actions that make the metta so difficult to generate in the first-place?

Just to follow up from this question - is it possible for an individual to meditate too much? Is there a point when it becomes counterproductive and if so what would the signs be that someone should slacken off their meditation routine? Just to be clear - I am talking about a meditation routine outside of a retreat setting. The question is about someone's daily meditation routine rather than during a retreat when the conditions and level of support one would receive would be very different.

There are Eighteen Buddha Attributes, that belong only to a perfectly enlightened Buddha. What are they?

Question is in the title. What are these daily recollections and how can they be used in ones practice?

Lately, i'm finding myself very confused. I don't know whether i'm trying to learn new things to become a better person for myself and the world around me, or am i in fact just a ' hungry ghost' unable to satisfy my hunger. I do feel like i'm constantly searching for something, something which even i do not know what it looks like. So, my question is; How can i tell if my efforts are for good, or that of an insatiable hungry ghost? All help is welcome! Metta

I read about binaural tones and am about to experiment with them in my meditation sessions. I read that studies show mixed results, with 7Hz frequencies improving focus and 15Hz impeding concentration. What have you read? Have you any experiences or anecdotal stories to speak of? Can you recommend for or against? Some recent research coming out of the neurosciences reveals that brain imaging shows alterations in brainwave patterns typically only induced by meditative states. Therefore, is it logical to conclude that binaural beats can extend the powers of meditation? Some **claim** the following frequencies are supposed to promote the following brain wavelengths and mental states and stages of consciousness: - 0.1 - 0.4 Hz: Epsilon waves -- high-level inspiration states, spiritual insight - 0.5 - 3.5 Hz: Delta waves -- pain relief, relaxation, reduced anxiety, feelings of unity, nerve cell regeneration - 4 - 6.5 Hz: Theta waves -- Shamanic state of consciousness, Tibetan Buddhist chants, astral projection, increased problem solving, increased extrasensory perception - 8 - 12 Hz: Alpha waves -- awareness of body imbalances, mental stability, faster learning, release of serotonin neural transmitter, centering, transitional point - 13 - 29 Hz: Beta waves -- power of visualization, conceptualization, healing, mind-body unity, increased cognitive functions, calculations - 30 - 40 Hz: Gamma waves -- awakening of mid-chakras, Christ consciousness And many, many more; I'm not going to endorse these claims, but I will say this: meditation itself has been shown, now backed by science, with the advent of brain imaging technologies indicate to be connected to changes in brain activity, patterns and states, to produce extraordinary changes in the body and mind, from healing to stress reduction to endorphin release. Before arbitrarily dismissing the possibilities (which I've observed is common when someone lacks knowledge of the facts and any practical experience with a subject): over the years I've read books by the likes of Pema Chödrön on various meditation techniques -- sound, visualization, transcendental, walking, etc. -- and am open to experimenting with any and all and prefer to diversify my techniques and practices in order to allow more "wiggle room" for the Universal to make inputs, if you will -- if prayer is talking and meditation is listening, then there are many forms of listening. Perhaps it's not so much a question of whether these wavelengths promote these effects, or whether meditation promotes these wavelengths; rather, does one optional meditation technique combining audio technology enhance meditation? BTW, I'm not a believer, I'm not a skeptic, I don't even identify as agnostic, I simply seek the truth and want to experience as much as I can in this physical form, if I am indeed a spiritual being just passing through....

What is death according to Buddhism? When does it occur? Why do so many people die simultaneously in natural calamities? What did Buddha say about death? Please give references of Buddha's teachings.

I wish to know the circumstances where/when Buddha ever got angry and acted upon that anger. Thanks for your time. Love.

When I spend an extend period with Buddhist practice I become emotionally more volatile or at least my emotions seem stronger and more likely to come to the surface. I've often had reactions that are uncharacteristically emotional though the emotion feels authentic. The period of practice doesn't even have to be that long - sometimes a day retreat will have this effect. It could be linked with meditation however it could be study or the experience of sangha that does it. Is this something that people recognise? Is it written about anywhere by any teacher? I want to know if it's a common outcome and advice around working with it. Many Thanks

Some schools of Buddhism focus on the cultivation of wisdom/understanding as a way to reduce suffering in this lifetime and to move towards Nirvana. Other schools of Buddhism focus on cultivation of compassion as a means towards these same ends. I've occasionally heard and read statements to the effect that developing wisdom without compassion can be risky, dangerous, cold, cruel, etc. My question is, can true wisdom ever be devoid of compassion? Or would true wisdom by it's nature necessarily contain compassion? In other words, is the risk of developing a cold, cruel wisdom a real possibility?

I'm reading the book *"The Noble Eightfold Path"* by Ven. Bhikkhu Bodhi. I'm currently reading about *"Right View"* and i have a question regarding an explanation by the author. The quote can be found on p. 19. The highlight in the quote is made by me: >"Kamma can operate across the succession of lifetimes; it can even remain dormant for aeons into the future. **But whenever we perform a volitional action, the volition leaves its imprint on the mental continuum, where it remains as a stored up potency.** When the **stored up kamma** meets with conditions favorable to its maturation, it awakens from its dormant state and triggers off some effect that brings due compensation for the original action." How should *"stored up potency"* or *"stored up kamma"* be understood?

In Buddhism, If I ask the following question: >Suppose you completely empty your mind of all thoughts. You go into complete emptiness of mind, where nothing is arising. Suppose that in that state you make a choice to arise a thought. If in that state a choice is made to arise a thought, "choice" is the arising of "this thought". "Choice" must be arisen before "this thought" is arisen. Is there something that must arise before "choice" in order for "choice" to arise? If there is "something that must arise before 'choice' in order for 'choice' to arise", is there something that must arise before "something that must arise before 'choice' in order for 'choice' to arise"? etc. etc. etc. So, where does it end? What is the first "thing" that arises in your mind before the rest arises out from this first "thing"? Does the above question fall into the category of the Four imponderables? Specifically "The jhana-range of a person in jhana... [i.e., the range of powers that one may obtain while absorbed in jhana]"? http://www.accesstoinsight.org/tipitaka/an/an04/an04.077.than.html If yes, why? If no, why?

I am interested in what many ways [Adhimokkha](https://en.wikipedia.org/wiki/Adhimoksha)(determination) is used in meditation or other purposes in different traditions.

My question relates to the view of and position on feng shui harmony by Buddhist traditions in general, and specifically in gemstones (which some believe have physical/metaphysical properties). How do Buddhists regard feng shui; at any rate, practically speaking, would a belief in the Chinese philosophical system by the meditator potentially enhance his or her meditation practice? My understanding is that Buddhism is not a belief system but rather an education, and I lean towards an integral philosophy which integrates in a pragmatic way the best each culture and tradition has to offer, so I would appreciate answers without a binary, dualistic perspective, unless of course Buddhists are wholly antagonistic towards feng shui, then I can accept that as accurate.

One of the tenets of the eight fold path is developing right view which in my opinion can be subjective based on variables or factors such as your upbringing, exposure, experience and like. How does one develop right views when there is a lack of information and knowledge and there is a constraint of time? Alternatively how does one maintain right views when you may have some information and little knowledge and there is a constraint of time?

Often in conversation or interaction, one may have preconceived ideas, assumptions or notions. For example, since humans are creatures of habit and over time, one may have recognized a pattern of behaviour with a particular group of people or person, how does the practice of Buddhism approach this?

There is the story of the blind men and the elephant and each of the men had varying views of the elephant. Since none of them had the ability to have a complete view, they had differing right views. - How does one develop right view in the context of many views? - How does one determine right views? - What are examples of right view?

The original teachings of the Buddha as expressed in the satipatthana sutta, centres mainly in the development of an equanimity state of mind. Not driven by desire, greed or delusion. My question is what is the view of Buddhism (referring to the original teachings of the Buddha in particular) in terms of happiness and contentment not driven by the hindrances?

Can anyone give me a brief introduction into practicing samadhi meditation? I could start saying i understand the common principles of meditation. I had practiced a peacefull breath based meditation in the past, but i didn't have any instruction whatsoever. Recently in my life i been practicing vipassana meditation, but i ended dropping it. I think samadhi meditation may be what i'm looking for for this moment in my life.