We all know the concept of kamma-vipaka and that we should strive and create the causes of our happiness. I understand the Buddhas only point the way, they teach the Dhamma and we are responsible for walking the path. In this context, why it is so commom for Buddhists to pray? For example, does prayer in Buddhism have a different meaning when compared to for example Christianity? I can understand why praying is so important in religions with a creator God, because that is the way you ask for all sorts of blessings, but in Buddhism it is not so clear, does praying have a different meaning or purpose?

[Ryōkan Taigu](http://en.wikipedia.org/wiki/Ry%C5%8Dkan) is described as, > Ryōkan Taigu (良寛大愚?) (1758–1831) was a quiet and eccentric Sōtō Zen Buddhist monk who lived much of his life as a hermit. Ryōkan is remembered for his poetry and calligraphy, which present the essence of Zen life. He is also known by the name Ryokwan in English. I'm reading this poem and am puzzled by it. [In A Dilapidated Three-Room Hut](http://allpoetry.com/In-A-Dilapidated-Three-Room-Hut-) In a dilapidated three-room hut I’ve grown old and tired; This winter cold is the Worst I’ve ever suffered through. I sip thin gruel, waiting for the Freezing night to pass. Can I last until spring finally arrives? Unable to beg for rice, How will I survive the chill? Even meditation helps no longer; Nothing left to do but compose poems In memory of deceased friends. One of the things that puzzles me is the last line ("memory of deceased friends"). I thought (I'm probably mistaken again :-) that Buddhists are advised to "live in the present" and to avoid living "in memory", and to deconstruct the self instead of thinking "I feel" and "I suffer" and "I last". Can you say what Ryōkan's intention might have been in writing this poem? Wikipedia says, of [Sōtō](http://en.wikipedia.org/wiki/S%C5%8Dt%C5%8D) , > The meditator strives to be aware of the stream of thoughts, allowing them to arise and pass away without interference. Perhaps that's what this poem is doing: simply awareness of a stream of thoughts? What's the difference between that and, I don't know, any other ordinary unenlightened mode of thought or life?

My name is John and I am a grade 12 student living in Australia. I am currently in the process of doing research for a religion assignment.

Okay, so I searched for an answer to this question and couldn't find one, but it must be common, so I apologize in advance if this is a duplicate. I try to practice daily mindfulness by saying in my head, "walking" as I am walking, "reading" as I am reading, etc., but often I lose my focus, and three hours later I find myself thinking, "oh yeah, right, I was supposed to be practicing mindfulness.." This happens especially when something I perceive as really bad occurs- negative thoughts cloud my mind and take me over. And then I feel SO GUILTY! How do I overcome feelings of guilt about my practice? And how do I sustain mindfulness throughout the day? It seems almost impossible, and every time I realize I have failed at it, I curse myself and feel like a hopeless buddhist. Thx for reading! Ian

When completely absorbed in a meaningful task, a friend or stranger passes by and says "Hello" or initiates a conversation. I now find myself not being as kind as I would like to be as my mind is still completely absorbed in the task at hand. Meditation has helped improve my ability to focus like this and let external events just flow by, but from a Buddhist perspective, how can I practice my ability to "switch" and be more present in the interaction with the by-passer when I actually want to?

was just wondering really how buddhists engage and see the environment around them and whether or not there are consequences if one does shows a disregard for the environment

1) What does Buddhism’s religious texts say about the environment 2) How much importance is placed environmental stewardship in Buddhism 3) What is Buddhism’s beliefs on humans living with the environment 4) What do Buddhism’s religious figures state about environmental stewardship 5) Are the teachings of Buddhism related to environmental stewardship open for interpretation

What is the correct use of manasikāra ( attention ) and Citta in the context of Mindfulness ? Is there any difference in terms of spiritual effect of keeping attention while I do daily works and keeping attention on breath with the mental recitation of "Buddho" ?

I am not sure if I am asking about Original Enlightenment, but suppose that a sentient being doesn't (really) know they are a Buddha. Are they really in e.g. a human or animal realm, or are they in a Buddha realm but experiencing obstructions to their awareness of that?

How we can strengthen dis-identification in normal life? How can we free our attention from self-reference?

In my copy of Shantideva's Bodhicaryavatara, there is a footnote referencing a story about Shariputra losing bodhicitta. Apparently a demon asked for his right arm, Shariputra willing gave it. But the demon is offended that Shariputra offered it with his left hand, at which point Shariputra dispairs. According to the footnote, this story is told in the Lotus Sutra. But, I cannot find it there. (Granted, I do not have complete version of the sutra to search through available to me. So perhaps it's in the missing material.) But I also have a vague memory of another story about a bodhisattva losing bodhicitta. The story, as I recall it, recounts how the bodhisattva works tirelessly to save all hell beings and at long last manages to liberate the last being from hell. Hell is empty. Having completed his work, the bodhisattva lets out a sigh of relief. And, in that instant, hell is completely repopulated once more. The bodhisattva grows despondent that his efforts have been to no avail. I've tried a web search for this last one. While, not surprisingly, I get many hits on bodhicitta, I haven't found this particular story. So, I have three closely related questions. Where in the Lotus Sutra does this particular story about Shariputra's loss of bodhicitta occur? And, who is the bodhisattva in this second story? In which sutra(s) can this story be found?

Practice - Mindfulness of body When I move attention part by part in the body I don't feel sensations in every part . Is this right ? Or should I feel sensations in all body parts ? Sometimes I do quick sweep of attention from head to feet . I do this at any moment during the day when I remember to be aware of my body . Would this be helpful for practicing mindfulness of body ? Or is there any better way of doing this ?

I asked a question about rebirth without new awareness, only karmic conditioning. According to the doctrine of the Nidanas, I answered my question saying that: > Kamma-bhava [bhava being the 10th nidana] is what recreates the next rebirth. Sankhara [2nd nidana] is > kamma-bhava considered without the "associated mental states". Could it be said then that, given the fact of emptiness, kamma-bhava is empty but sankhara can only be said to be selfless OR empty? Then it seems to me that we would have "rebirth without new awareness, only karmic conditioning", because what generates the next birth is selfless AND empty - and so is less substantial than volition... Is that right? Is it possible according to the Buddha? Putting my philosophy hat on, it seems weird to say that karma is real but not our experiences. But perhaps the intuition reads that: phenomena cannot be pinned down into belonging to this or that - only that "I" experience them. Does this make any sense, I'm not sure it does?

This may sound like an unusual question, but - is it possible in theory to destroy the rupa heavens - not by avoiding rebirth there, but for other sentient beings? Not the tusita heaven - which I understand (correctly or not ha) is part of kamadhatu and strictly one of the jhanas :) Thanks !

Not asking for a friend, or as a plan... I started doing this some 11-14 years ago, and wondered if it was over - in any significant sense. Not that it matters - I might take the bodhisattva vows, now :) THanks. My question is: is self enlightenment achieved through contemplation of impermanence :) ?

In most of the translations of the Dhammapada I have read the first lines of the Twin Verses (first chapter) are rendered using the words mind or thoughts. For instance this translation by Buddharakkhita > Mind precedes all mental states. Mind is their chief; they are all > mind-wrought. However I recently read a translation by Thanissaro (in this book ) that renders the lines as > Phenomena are preceded by heart, ruled by heart, made of heart I found the variation from mind (or thoughts) to heart quite striking. What is the original Pali phrasing and which words are able to be translated freely between mind and heart? What is the overall sense of the Pali words used i.e. what are the nuances or subtleties to the original Pali?

Some 'Buddhists' believe that it is okay for one to be addicted to smoking and drinking. They give examples of Chogyam Trungpa and the like who were known to indulge in these and other addictions. It might seem puritanical, but I don't agree with them, and I believe the Buddha wouldn't either. I think any kind of addiction is connected with cravings and a 'master' cannot be called one until he/she has at least mastered these cravings. I also think that as a Buddhist of any stripe, one follows the Four Noble Truths (and the 8-fold path within it) and if one does, one clearly understands the perils of unregulated cravings. And then there is the issue of creating wrong 'role models' for the followers of the 'master'. What do people on this forum think about this issue?

I have noticed that Thich Nhat Hanh refers to himself in the third person as "Thay". Why is this, and what is its meaning?

I have seen it on Buddhist temples in Thailand, I would like to understand more about this tradition: Where does it come from, if it dates from the time of the Buddha etc thanks!

Various suttas mention various 'planes' or 'levels' or 'realms' of existence; for example: > **[The Thirty-one Planes of Existence](http://www.accesstoinsight.org/ptf/dhamma/sagga/loka.html)** > > Scattered throughout the suttas are references to as many as > thirty-one distinct "planes" or "realms" of existence into which > beings can be reborn during their long wandering through samsara. > These range from the extraordinarily grim and painful hell realms all > the way up to the most exquisitely refined and blissful heaven realms. > Existence in every realm is temporary; in Buddhist cosmology there is > no eternal heaven or hell. [etc.] > > The realms of existence are customarily divided into three distinct > "worlds" (loka), listed here in descending order of refinement: > > - The Immaterial World (arupa-loka). Consists of four realms that are > accessible to those who pass away while meditating in the formless > jhanas. > > - The Fine-Material World (rupa-loka). Consists of sixteen > realms [etc.] > > - The Sensuous World (kama-loka). Consists of eleven realms [etc.] > > The information on this page was assembled from a variety of sources. > In the interests of economizing space I have not attributed each fact > to its respective source. I don't want to ask for a precise list, but how or what should I understanding these realms are? I have heard several versions now of what "levels of existence" are: - Some say it is like physical, or is it mental (psychological), biomes in this universe? - Others say it is other universes or even other dimensions?