> Philosopher Dan Dennett makes a compelling argument that not only don't we understand our own consciousness, but that half the time our brains are actively fooling us. (The illusion of consciousness ) The above look very much like the Buddhist understanding on the matter where you are initially not mindful of the realities on the present moment but ultimately realize it through meditation. How does the concept of Consciousness in modern psychology relate to that of the Buddhist understanding? What are the similarities and differences of the concept and the background body of knowledge surrounding concepts in psychology and Buddhism?

This article on money and happiness prompted my asking myself: 1. Are the wealthy experiencing dukkha in a different way to the poor? 2. If so, in what way? Are they experiencing it in a more / less refined way? 3. What did the "Buddha" say about money and suffering?

Can anyone please explain these aphorism / these aphorisms? Thank you in advance.

In Vipassana retreats (as taught by Goenka) there is a relevant emphasis on bodily sensations that may arise. They first ask you to do Ānāpānasati (to focus on sensations above your upper lip and below your nose, whil breathing) and then to scan your body, with the goal of perceiving sensations that may arise On the other side, in Zen (soto), at least in my experience, they do not tell you what to focus on, and it seems that there is no emphasis on bodily sensations. I asked to a Zen meditation teacher if he ever feels *something* in his body while meditating. His answer was *''No''*. So, my question is - How can it be that two traditions have so radical approaches to our body ? - Is it true that in Zen there are **no** stages where bodily sensations arise ? - If subtle vibrations arise while doing Zen, what is the right approach to them ? Ignore them ? Analyze them ?

Did Shakayamuni Buddha talk about the Trikaya? If so where? I am looking for suttas attributed to Shakyamuni in the times of Theravada.

Where is our Aatma or Soul when we sleep? What exactly happens to it? I tried finding answers, but could not get any answer from within! Help

I simply can't accept that those poor souls who've been decapitated by ISIS are to blame in any way apart from perhaps the fact that they happened to be in the wrong place. Please can someone help me understand this from a Buddhist point of view.

Two of the Pacittiyas (monks precepts according to Vinaya) implies that 1-Bhikkhus should not teach more than 6 words of Dhamma to women and also 2-Should not recite texts of dhamma in pali with laymen. Is this correct? I may have read that in a non reliable source of per haps I may have misinterpreted it, it could also be an issue with the translation... not sure. Anyway, I woukd like to understand it better. thanks!

I am a sales person according to my profession. I skip working and wander all over the unknown places, everyday. I just love doing that. But now that I am understanding Buddhist philosophy and am able to relate it to my real world, I am feeling the urge to be awakened. How can I do that with this modern world and its demands upon me?

Think That , a person is selling liquor or weapons , Now he has done the business some time and now he is a very rich person . According to Buddhism Selling liquor and weapons are bad businesses . Now he is spending money for good things ;) Ex:- doing lots of charity work . So now what will happen . If he did more good things more no harm will come for him ? Can you explain me this :) Thanks in advance.

There are a number of Buddhist traditions, each with different teachings and practices. What are the daily practices lay people normally live by? *For instance, living by five or eight precepts, in the Theravada tradition, or just daily meditation practice.* How do the different Buddhist traditions compare, in terms of daily practices? What is common among different traditions, and what varies? **Revised question** Since many people ask about choosing a tradition on Buddhism.SE, the purpose of this question is to gain clarity about the differences (and similarities) between the traditions. There appears to be a clinging to the known tradition(s) among many, and rejection of other traditions (as *good* or *bad*) Here are a few examples. I am looking for some more insightful comments from those experienced with more than one tradition, since these are merely what Google provided: Bhikkhu Kantipalo (1995) from the Theravada tradition: - Cultivation of calm and insight. - Practice giving (dana) according to their faith. - Make an effort to keep the precepts (sila) pure. - Develop the mind in meditation (bhavana) - Taking refuge in the Buddha, Dhamma and Sangha - Undertake the five precepts By Kyabje Lama Zopa Rinpoche : (source offline when writing this, cached ) - Taking refuge - Prostrations - Mandala offerings - Vajrasattva mantras - Samaya vajra - Dorje Khadro (burning offering) - Water bowl offerings - Guru Yoga - Making tsa-tsas Venerable Thubthen Chodron highlights : - Affirmations upon waking up - Morning meditation - Cultivation of mindfulness SGI members are encouraged to: - Believe in the teachings of Nichiren - Chant Nam-myoho-renge-kyo, as well as to explain Nichiren's teachings to others - Study and understand the Buddhist teachings Found this about Zen practice on zenki.com (unsure of the authority, since I'm unfamiliar with Zen)

Are kung fu monks and all related Hollywood stereotypes based on any actual historical connection between Buddhism and martial arts? Or is it just a fun movie concept? :)

> "For the person who transgresses in one thing, I tell you, there is no > evil deed that is not to be done. Which one thing? This: telling a > deliberate lie." Also > > The person who lies, who transgress in this one thing, transcending > concern for the world beyond: there's no evil he might not do. — Iti > 25 So I'm mainly concerned with the part that says "there is no evil deed that is not to be done". I kind of agree with this, however, the people to which I've shared this, think it's somewhat exaggerated. Is it exaggerated?

I am having trouble maintaining concentration for long periods of time. I make my breath slightly hard and then pull my mind back to it and then carry on as normal. But it's quite hard to have a long sustained period of breath observation. Once maintained I try to move from head to feet taking large body parts such as head, abdomen, arms and legs. Do this for a while and then the mind wanders away again and come back to breath. At times the mind wanders for long periods of time until I realise it's wandered away. I haven't been able to penetrate and observe smaller, subtler sensations since a year now. I know it's harder to do this at home than at a retreat but I am wondering if this has something to do with my Silas. Although they are not the most perfect I do try my best to maintain them. Anyone stuck in similar phases and overcame it? Suggestions are welcome. Ps. I am a Goenka student and very faithful towards it and have never tried anything else and don't intend to as I am very happy with the results this technique has brought me.

This is a practice question. I know both Mahayana buddhists and Vajrayana buddhists use mudras. In the former they show up in inconography, and hand resting positions while meditating, in the later it's part of elaborate rituals. How are mudras used in lay and monastic practice in Mahayana? Outside of being a step in larger rituals, how are mudras used in lay and monastic practice in Vajrayana?

Have any modern Buddhist organization adopted the Gregorian calendar for celebrating Buddhist holidays? Last time I tried to find something simple as Vesak or some of the other common Buddhist Holiday's, they are celebrated on a lunar calendar and differ from country to country, ref: http://en.wikipedia.org/wiki/Vesak#Dates_of_observance I'm not affiliated with any particular organized sangha, so I have two challenges-- deciding which holidays to celebrate, and even after that, there isn't a lot of agreement on how to calculate the day.

In the Buddhist precept it teaches us to 'abstain' and 'refrain'. How is this abstention is different to suppression? It's good to practice with understanding and wisdom but most people are still practising, some people are naturally good in practising some precepts but not the other precepts. Is it true there is an element of suppression in the practice until we reach the final goal? Why should someone follow and practice the Buddhist precepts (5, 8, 10 or hundreds of precepts) if there is no suppression?

What is the exact difference between *samatha* and *passadha*?

If I am an illitrate of all (this worldly languages) and I am aware of all the unanswered doubts, then how come i'll explain you 'what I have asked or answered ? There are so many bars in putting questions or placing answers people. Ahh.. Nt easy admin.

In the chapter of the brahmin this is one of the paragraphs: > Whoever is Untied and free of distress, And for whom neither a "beyond," a "not-beyond," Nor a "both beyond-and-not-beyond" exist, I call a brahmin. What is the meaning of "beyond" here? What would be the "both-beyond-and-not-beyond"? Thanks.