If the Buddha had totally approved the removal of certain rules then the Buddha would have explicitly mentioned which ones.
In the 1st Council the monks could not decide what extent was minor rules, so ultimately decided to keep all the rules with the fault of not clarifying being with Ven. Ananda when the mentioned this.
This happens when you practice
You have to figure out what went wrong.
Scrutinise the instructions and read to validate your understanding. In case you practice what is unsuitable for you a wrong technique. Best starting point is to look into the Suttas which highlights the practice which might work for the majority. You will need a bit of trial and error to figure out what works.
Basic outline of what needs to be done is the you should be aware of:
You can analyse this at the level of sensations from corporeal body as Mahabhuta.
vedana can certainly be connected with three of the four mahabhuta (elements), which are collectively known as rupa. These three are pathavi (earth element), tejo (fire element) and vayo (air element). Apo (water element) is too subtle to touch, or is so subtle that one finds difficulty in feeling it. Now, to illustrate the connection between vedana and the three bhuta, when you have a cramp, which is the tightening of the muscles, it is pathavi; when you feel temperature of the body it is tejo; when you suffer from pain in the stomach, it may be something to do with vayo, for when the air in your stomach is stuck and finds no vent to get out, you have that experience of unpleasant feeling called pain. The connection of vedana with these mahabhuta makes it all the more manifest and helps one realize its true nature.
Source: Vipassana and Vedana as Understood by a Novice by U Tin Lwin
Similarly any of the 4 Satipatthana. More details and references can be found here.
Also look at the links between the 4 Noble Truths and what is felt. For details see Vedana and the Four Noble Truths by VRI.
Understand the relationship with what is felt (pleasant, unpleasant and neutral) with hindrances. See answer here for more details.
There are 5 ways to start your journey:
Followed by:
joy arises in him;
because of joy, zest arises;
because of zest, the body becomes tranquil;
when the body is tranquil, he feels happiness;
a happy mind becomes concentrated.
So formal meditation is not the only way. But having said that you should come to a reasonably concentrated and aware mind to progress from joy on wards. For this you might need some mediation. Even if you are not formally dong meditation, awareness and concentration of the arising and passing away of sensations (pleasant, unpleasant and neutral) progress is a must.
Rebirth and death is momentarily. Each instance the material composition of your body changes, arising and passing away. Physical death is not different. See this answer and this answer.
By doing Samatha meditation some people can develop memory of past lives. This way you can ascertain it. Also buy validating what you remember. Also there are studies like: Many Mansions: The Edgar Cayce Story on Reincarnation
This is an essential part. Each subatomic particle (Kalapas) arise and pass away. Main practice of Buddhism (vipassana) is to understand this at the experiential level.
And finally use this knowledge and insight at the moment or physical death to release oneself from the cycle of birth and death.
Rebirth is happens mometerity through the process of Momentary Dependent Origination (ekaccittakkhanika-paticca-samuppada). So you die and reborn multiple times in a split second. At physical death also something similar happens. The aggregates passes away and arise but in this case aggregates pass away in one body and arise in another.
According to the the original Buddhist teachings in the Suttas you should be aware of:
the latent tendency to lust reinforced by being attached to pleasant feelings
Also similar passages in: Cūla Vedalla Sutta, Mahā Vedalla Sutta, Samma Ditthi Sutta, Cha Chakka Sutta, Dhātu Vibhaṅga Sutta, Titth’ayatana Sutta
Where does the latent tendency of sensual lust lie latent?
The latent tendency of sensual lust lies latent here in the two feelings [pleasant and neutral] of the sense-sphere
Quote from Pm §587/123, Vbh §816/341, cf S 45.175 in Anusaya by Piya Tan
Cha Chakka Sutta goes to the extent that is is not possible if you delight in the plesent.
...
Latent tendencies
LATENT TENDENCIES ARISING THROUGH THE EYE. Bhikshus, dependent on eye and forms, eye-consciousness arises.
When the three meet, there is contact. Dependent on contact, there is what is felt as pleasant, or as painful, or as neither pleasant nor painful.
When one is touched by a pleasant feeling, one delights in it, welcomes it, remains attached to it. Thus one’s latent tendency of lust (rāgânusaya) lies latent.
When one is touched by a painful feeling, one sorrows, grieves, laments, beats one’s breast and falls into confusion. Thus one’s latent tendency of aversion (paṭighânusaya) lies latent.
When one is touched by a feeling that is neither pleasant nor painful, one does not understand it as it really is, the arising, the passing away, the gratification, the danger, and the escape with regards to that feeling. Thus one’s latent tendency of ignorance (avijjā’nusaya) lies latent.
Bhikshus, that one could make an end of suffering here and now, without abandoning lust for pleasurable feelings, without removing aversion towards painful feelings, without uprooting ignorance towards feelings that are neither pleasant nor painful this is IMPOSSIBLE.
...
Abandoning the latent tendencies
ABANDONING LATENT TENDENCIES ARISING THROUGH THE EYE.
...
Bhikshus, that one could make an end of suffering here and now, having abandoned lust for pleasurable feelings, having removed aversion towards painful feelings, having uprooted ignorance towards feelings that are neither pleasant nor painful this is POSSIBLE.
...
So what ever pleasantness you experience be aware of:
Any metal verbalisation creates Verbal Fabrications which you should explicitly avoid or your practice should be such that leads to ending of fabrication than creating them. Creating fabrication means future existence and misery hence hence there is little benefit though this might help develop a shallow form of Samadhi. See: Vedalla Suttas, Samma Ditthi Sutta.
Formations
Saying, “Good avuso,” the monks delighted and rejoiced in the venerable Sariputta’s words.
Then they asked him a further question: “But, avuso, might there be another way in which a noble disciple is one of right view, whose view is straight, attained to wise faith in the Dharma, and has arrived at this true teaching?”
“There might be, avuso.
When, avuso, a noble disciple
understands formations (sankhara),
understands the arising of formations,
understands the ending of formations, and
understands the way leading to the ending of formations,
in that way, avuso, he is one of right view , whose view is straight, attained to wise faith in the Dharma, and has arrived at this true teaching.
And what are formations, what is the arising of formations, what is the ending of formations,
what is the way leading to the ending of formations?
There are, avuso, these three kinds of formations:
the bodily formation,
the verbal formation,
the mental formation.
With the arising of ignorance, there is the arising of formations.
With the ending of ignorance, there is the ending of formations.
The way leading to the ending of formations is just this noble eightfold path, that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
This is because noting there is Vitarka & Vicara (also see: Vitakka,vicāra by Piya Tan) creating access concentration. Though this process is creating fabrication which is negative the Samadhi part is gives a positive result. The net result of the -ve and +ve aspect will change from mental state you are in when practicing and net result will be hard to quantify hence should be avoided. People who might have benefited from this may have practiced in such a way that there was a net positive result, but this might not always the case for everyone and the same person at different times.
Trying to shorten it is aversion and trying to prolong it is clinging which are extremes you want to avoid.
To get the best benefit follow Pahāna Sutta:
Bhikshus, there are these three kinds of feelings.
What are the three? Pleasant feeling, painful feeling, neutral feeling.
Bhikshus,
the latent tendency of lust should be abandoned in regard to pleasant feeling;
the latent tendency of aversion should be abandoned in regard to painful feeling;
the latent tendency of ignorance should be abandoned in regard to neutral feeling.
Bhikshus, when a monk
has abandoned the latent tendency of lust in regard to pleasant feeling;
has abandoned the latent tendency of aversion in regard to painful feeling;
has abandoned the latent tendency of ignorance in regard to neutral feeling—
then, bhikshus. he is called a monk without any latent tendency, one who sees rightly. He has cut off craving, undone the fetters,18 and fully penetrating conceit, he has made an end of suffering.”
You approach should be pariyatti (lean), patipatti (practice) and pativedha (experience / validate)
To lean you can read. Perhaps a good starting point will be In the Buddha's Words: An Anthology of Discourses from the Pali Canon (The Teachings of the Buddha) by Bhikkhu Bodhi and Sutta translations by Piya Tan. Also you can find a course or teacher: http://ift.tt/1tGrLK8, http://ift.tt/1irjSoI
If body is not needed, then is Nibbana attained only at death?
According to the Pali text references are made to Nibbana as sopadisesa and anupadisesa. These, in fact, are not two kinds of Nibbana, but the one single Nibbana, receiving its name according to the way it is experienced before and after death. - Buddhism in a Nutshell - Nibbana
What is it like to be without skandas?
You cannot exist without skandas. Nibana is like the flame blowout.
I could not perceive the state as we are constantly bombarded with internal and external stimulations which makes me assume that this state can never be achieved and only an incremental change towards nibbana can happen.
Yes. It is a gradual process where you pass multiple stages before the glimpse of Nirvana and also after until final Arahatship.
I see one aspect of your question is practice of rites and rituals much like other religions. This is also important for Buddhism to be socially and culturally integrated, but this does not give you liberation.
Secular Buddhists strip Buddhism of some of the aspects which cannot be conventionally seen (e,g, other realms, life after death) and perhaps some of the aspects not in line with western culture (e.g. respect to the Triple Gem). Accepting and dismissing things beyond your comprehension is a mistake, so would be accepting things which you cannot empirically verify. Until you know something at an experiential level it is best to set them aside.
There were many Buddhist sites in India which perhaps became sites for other religions.
Definition of Buddha based on Pali Dictionary is here. The Wikipedia entry is here.
Buddha means one who understood or awakened. This understanding / awakening is based on intelligence gained.
Taṇhā (craving) and upādāna (clining) creates saṅkhāra (fabrication) to experience the karmic result of what you craved for. To experience past fabrications when they materialise in the present a particular viññāṇa (consciousness) should arise, e.g. fabrication to experience pleasant taste now due to past conditioning you need tongue consciousness hence also a tongue and tasty food. Since viññāṇa cannot arise on its own, i.e., there cannot be tongue consciousness without an tongue, arises nāmarūpa (name form) with saḷāyatana (sense bases / faculty) so the particular experience can be felt. Since particular experience does not arise without phassa (contact) this should happen giving arise to Vedanā (feeling) so that the Karmic experience is completed. Avijjā (ignorance), i.e., not knowing the 4 Noble Truths, what make you react with craving and clinging hence creating fabrications and consciousness. Also the experience any residue of fabrication, Jāti (birth) must happen and if so Jarāmaraṇa (old age and death) follows.
In other words, past fabrication to experience creates the experience, to which contact, faculty, consciousness should be in place, and for faculties to be in place a live being with a body and mind needs to be in place.
Your metal experiences (thoughts, memories, emotions, etc) create sensations. You should use it to reduce your unwholesome roots.
...
Latent tendencies
LATENT TENDENCIES ARISING THROUGH THE MIND. Bhikshus, dependent on mind and mind-objects, eye-consciousness arises.
When the three meet, there is contact. Dependent on contact, there is what is felt as pleasant, or as painful, or as neither pleasant nor painful.
When one is touched by a pleasant feeling, one delights in it, welcomes it, remains attached to it. Thus one’s latent tendency of lust (rāgânusaya) lies latent.
When one is touched by a painful feeling, one sorrows, grieves, laments, beats one’s breast and falls into confusion. Thus one’s latent tendency of aversion (paṭighânusaya) lies latent.
When one is touched by a feeling that is neither pleasant nor painful, one does not understand it as it really is, the arising, the passing away, the gratification, the danger, and the escape with regards to that feeling. Thus one’s latent tendency of ignorance (avijjā’nusaya) lies latent.
Bhikshus, that one could make an end of suffering here and now, without abandoning lust for pleasurable feelings, without removing aversion towards painful feelings, without uprooting ignorance towards feelings that are neither pleasant nor painful this is impossible.
...
Abandoning the latent tendencies
ABANDONING LATENT TENDENCIES ARISING THROUGH THE MIND.
...
Bhikshus, that one could make an end of suffering here and now, having abandoned lust for pleasurable feelings, having removed aversion towards painful feelings, having uprooted ignorance towards feelings that are neither pleasant nor painful this is possible.
...
The mental image (Nimitta) as per some teachers appear as a bright radiant light. You have to bring your attention to a particular stimuli and retain the attention on the chosen stimuli by continuously bringing your mind to the chosen stimuli. At some point you might get the Nimitta. This does not happen for everyone and every time.
If you are doing the above as Vipassana you have to look at sensation (or phenomena that is know and felt) and continuously keeping your mind on it. Then you will see the arising and passing of sensations, which perhaps you can consider the Nimitta.
Also see: Nimitta: The radiant and blissful sign [How to enjoy and benefit from your meditation] and Nimitta and Anuvyañjana: Signs and Details [Sense-restraint & wise attention: how to master the senses] by Piya Tan
If you take Namarupa according to the Skandha classification the following falls under Nama (mind)
You know or are aware due to consciousness but there other 3 items which form the mind. Also awareness is the fucntion of consciousness and not consciousness itself. So awareness is not mind.
Any thought patterns about self which you cling leads to craving and misery. So you should eliminate clinging to ideas and view about self, including mis identification of the 5 aggregates and 6 sense bases as self. [Tanhā Jālinī Sutta]
The Buddha will not hold the view that the 5 aggregates or 6 sense bases is self hence free from identity views. The right understanding of Anatta is non self or not self or nothing worthy of identifying as self, etc. and not "no self" like posted in many places in the internet. The implication of this is 5 aggregates or 6 sense bases as whole or in part is not self than there is no one there which leads to logical fallacies like "I am not here because there is no self" or "There is no Buddha because there is no self". The reasoning should be in the line of "my eye is not self". In the context of the 6 sense bases see Cha Chakka Sutta which explain this clearly.
You focus should be in
For more details see my answer here.
What I believe is what I look up to, everyday.
What you believe in may just be your perception and not reality. Whatever you should be able to verify at the experiential level then you should look up to it. Since you know it from experience no external person needs to convince you of it.
Every belief originates me.
Many thoughts gives arise to self notion which intern aversion or craving based on your evaluation. [Tanhā Jālinī Sutta] To be more precise you crave to the sensations based on your evaluation. This conditions your future.
Then am I a phenomena in itself?
You are sum total of past conditioning including that of your past conditioning ue to yourself notion.
There is craving and intention. You should have intention but not craving. Enlightened people had intention but not craving to achieve their goal.
With each contact your perceive the experience a pleasant, unpleasant or neutral feeling arises which you also perceive as either favorable, unfavorable and neutral. Guarding the sense door is you are aware of the sensation that arose and the perception that arose. Ideally you should be equanimous towards this experience, i.e., not attached or averse to the sensation and stimuli and also realise the evaluation you have given and feed the perception. If not (i.e. you react with craving, aversion or ignorance) fabrications form. In which case you have be be aware of the fabrications also. These manifest as physical feeling in the body having the characteristics of the 6 elements and the metal component has the content 50 cetasikas (52 - 2 = 50 as feeling and perceptions are also cetasikas).
Also note the initial experience even if you are have a bodily aspect which you have the characteristics of the elements. The sensation is 3 folds are present unpleasant or neutral, etc. For more details on this see Satipatthana related Suttas and literature.
The framework to durage your senses is outlined in the Cha Chakka Sutta through there are more comprehensive dispositions also in other Suttas.
At point of cessation what you understand is Dependent Arising in some form of the other. The main systematised whay this is described is:
Also see Dependent Arising by Piya Tan and The Conditionality of Life by Nina van Gorkom.
Some teachers emphasise on the three marks of existence though from my learning these are necessary but not sufficient realisations, i.e., if you have seen the 1st glimpse of Nirvana you have also seen the three marks of existence but having seen it does not necessarily mean you have seen Nirvana. Necessary and sufficient condition being understanding of 4 Noble Truths, Dependent Arising or / and Conditional Relations at the experiential level through at this point you will have the knowledge of the three marks of existence also.
In buddhism you perceive everyhit experience in 2 opposites may it be hot or cold, long or short, good or evil, etc. as simply:
If you perceive something favorable you get a good feeling about it and get attached and if unfavorable you get a bad feeling about it and get averse.
What ever experience you should keep a balanced mind and use each experience to eradicate the unwholesome roots. See: Pahāna Sutta. The bipolar evaluation something as favorable and unfavorable always result in either craving or aversion hence result in misery. Also may result in Sensory Desire and Ill Will.
Moreover, if you are allergic to a flower and if hurts someone, this being good or bad is matter of perception hence resulting is pleasant and unpleasant sensation followed by craving and aversion followed by becoming. So if might be that the perception which may create more misery now and in the future than a person who is getting an allergic reaction. The allergic reaction maybe his Karma or negligence. When you harmonise your mind the notion of good (being favorable) and evil (unfavorable) will not be present but you will be equanimous.
Consciousness is simply to know or awareness of contact.
Is it simply the ability to rationalize, analyze and most important concentrate? With or without ego?
What you describe there seems like thinking and pondering. Through thoughts ego arises and always associated with and unwholesome root. Also see: Tanhā Jālinī Sutta
Does consciousness dictate who we are?
Yes and no. Concies does not on its own does nothing to dictate who we are. We are formed due to past conditioning. This is decided by whether we react to the feelings arising from contact with craving, aversion and ignorance. E.g. you touch a soft fabric and think I want this. This creates fabrications and becoming.
Anything part of a being or if you take the the being as a whole this is not self. If you take your eyes this is not self as there are people without eyes. Likewise even the mind cannot be taken as self as you cannot control your mental feelings / emotions and thoughts. So you cannot take this as self.
Even if you take something as an action is it really done by yourself. If so was the volition the self or your body which was instrumental in doing is the self or is the result of the action the self. In each case none of it you can call self.
Sum total of your past Sankhara give result to the arising of the aggregates. The Sankhara of this moment along with what is there not creates the next. So Karma of Sankhara is not self and you cannot control it as if you own it.
Likewise if you analyse there is nothing worthy of call yourself.
You should not believe or hold a view that:
But whatever you consider as self is not worthy of being called self as:
Since if you take a being as parts in terms of the 5 aggregates or 6 faculties each part which constitute a being is not self. E.g. the eye is not self, what you see is not self, what you feel is not self, your corporeal body is not self, etc.
One such instance was King Bimbisara giving freedom to Khema to enter the order. Many more may be found in the cemeteries and many may not even be documented!
Meditation and 'not trying to change anything'
Yes. You are not trying to do something through you are doing it with a objective relieve your stress.
If you try there is a possibility of subtle craving.
However, in my practice I have found that if I consciously try to relax during a session (muscular tension is an issue with me) it can be a much more fulfilling, refreshing experience. Is this not an example of trying to change something, and therefore 'bad' practice?
If you generate any anger or aversion towards this feeling or any liking towards another state or wanting something else then it is bad. Otherwise it is good. Relaxing means you can:
Also see: What is Mindfulness? What are the 6 Rs?
1st if you crave for these experiences more further away they will be. Once your caving subsides they may suddenly pop up, but this they are also transient and replaced by other experiences.
Also lack of confidence also hinders your progress.
To progress you should
In Buddhism the universe goes through 4 phases from expansion, expanded, contracting and collapsed states. This cycle is infinite hence there is infinite Big Bangs hence the no single point of origin whist the "Big Bang" is not the origin of the universe but start of this world cycle. See: The Big Bang and the Buddha's View of the Universe by Bhante Vimalaramsi. In fact there are many such parallel universes which are at various stages of development. See: Abhidharmartha Pradipika by Amaradasa Rathnapala.
The start of the "Big Bang" is triggered by by lust and craving of beings in Ābhassara Brahma World ending their life span there which causes the lower planes to be formed. As their lust grows then come and inhabit lower realms without the merit to go back.
Finally cosmology does not help eliviate stress in your current exitance and perhaps case more stress through theorising hence unless you make your living as astonomer or cosmologist then this is best left aside. Also see chapter: The Origin of the World of What Buddhists Believe by Venerable K. Sri Dhammananda Maha Thera and Can one practice meditation to gain knowledge about the universe?
When developing compassion do not use a specific person of the opposite sex. This will lead to attachment.
When you think of someone and you get a pleasant or emotional feeling then this is what is reinforcing the to attachment to the person. So in these cases be equanimous of the feeling. This will help reduce attachment. See: Brahmavihara and Upekkha
Dukkha can perhaps be the result of activity of the ego against things which actionally doens't harm you.
When you experience a contract, the reaction of consciousness is to give a sensation of pleasantness, unpleasantness or neutral sensation. Another habitual response that follows is craving or aversion to this. [Dhātu Vibhaṅga Sutta, Titth’ayatana Sutta, Sal-āyatana Vibhanga Sutta] This is not necessarily the ego going against anything but habitual reaction. Ego is created due to thought patterns which follow, due to craving. [Tanhā Jālinī Sutta, (Vicarita) Tanha Sutta]. The main thing is not to react to sensations, being completely equanimous and knowing their arising and passing nature. [Pahāna Sutta] If you react - with aversion, craving or ignorance - then only it becomes harmful, as this will create fabrication, which result in future karmic manifestations. Also, in the present, if they are pleasant and change then disappointment follows. [Cula Vedalla Sutta]
So can you say suffering is due to an allergic ego?
You can say it is due to allergic reaction to sense experiences with craving and aversion.
But are they also used in buddhism?
There are some references to chakra in certain types of Buddhism. E.g. see Are the Chakras present in the original Buddha's teachings?
Or what is similar to chakra's in buddhism?
In Theravada Buddhism the closest is the places to fix attention or resting places of attention. See my answer to: Are the Chakras present in the original Buddha's teachings?
An Arahat does not sleep like a normal person. He may give rest to the body but in doing so is fully aware hence not asleep. This is a natural consequence of reducing impurities of the mind, more particularly the Hindrance Sloth and Torpor. Pacalā Sutta discusses the Hindrance of Sloth and Torpor and methods to overcome it.
Another enemy is laziness, drowsiness. All night you slept soundly, and yet when you sit to meditate, you feel very sleepy. This sleepiness is caused by your mental impurities, which would be driven out by the practice of Vipassana, and which therefore try to stop you from meditating. You must fight to prevent this enemy from overpowering you. Breathe slightly hard, or else get up, sprinkle cold water on your eyes, or walk a little, and then sit again.
...
Similarly, when you go to bed at night, close your eyes and feel sensation anywhere within the body. If you fall asleep with this awareness, naturally as soon as you wake up in the morning, you will be aware of sensation. Perhaps you may not sleep soundly, or you may even remain fully awake throughout the night. This is wonderful, provided you stay lying in bed and maintain awareness and equanimity. The body will receive the rest it needs, and there is no greater rest for the mind than to remain aware and equanimous. However, if you start worrying that you are developing insomnia, then you will generate tensions, and will feel exhausted the next day. Nor should you forcefully try to stay awake, remaining in a seated posture all night; that would be going to an extreme. If sleep comes, very good; sleep. If sleep does not come, allow the body to rest by remaining in a recumbent position, and allow the mind to rest by remaining aware and equanimous.
Source: The Discourse Summaries by S.N. Goenka
Also see: Suppati Sutta
An Arahat does not sleep like a normal person. He may give rest to the body but in doing so is fully aware hence not asleep. This is a natural consequence of reducing impurities of the mind.
Even if you are not an Arahat, Vipassana Meditation will make remove impurities of the mind so you will need less sleep. There is no special training to reduce sleep or be aware during sleep other than regular Vipassana Meditation
Another enemy is laziness, drowsiness. All night you slept soundly, and yet when you sit to meditate, you feel very sleepy. This sleepiness is caused by your mental impurities, which would be driven out by the practice of Vipassana, and which therefore try to stop you from meditating. You must fight to prevent this enemy from overpowering you. Breathe slightly hard, or else get up, sprinkle cold water on your eyes, or walk a little, and then sit again.
...
Similarly, when you go to bed at night, close your eyes and feel sensation anywhere within the body. If you fall asleep with this awareness, naturally as soon as you wake up in the morning, you will be aware of sensation. Perhaps you may not sleep soundly, or you may even remain fully awake throughout the night. This is wonderful, provided you stay lying in bed and maintain awareness and equanimity. The body will receive the rest it needs, and there is no greater rest for the mind than to remain aware and equanimous. However, if you start worrying that you are developing insomnia, then you will generate tensions, and will feel exhausted the next day. Nor should you forcefully try to stay awake, remaining in a seated posture all night; that would be going to an extreme. If sleep comes, very good; sleep. If sleep does not come, allow the body to rest by remaining in a recumbent position, and allow the mind to rest by remaining aware and equanimous.
Source: The Discourse Summaries by S.N. Goenka
An Arahat does not sleep like a normal person. He may give rest to the body but in doing so is fully aware hence not asleep. This is a natural consequence of reducing impurities of the mind.
Another enemy is laziness, drowsiness. All night you slept soundly, and yet when you sit to meditate, you feel very sleepy. This sleepiness is caused by your mental impurities, which would be driven out by the practice of Vipassana, and which therefore try to stop you from meditating. You must fight to prevent this enemy from overpowering you. Breathe slightly hard, or else get up, sprinkle cold water on your eyes, or walk a little, and then sit again.
...
Similarly, when you go to bed at night, close your eyes and feel sensation anywhere within the body. If you fall asleep with this awareness, naturally as soon as you wake up in the morning, you will be aware of sensation. Perhaps you may not sleep soundly, or you may even remain fully awake throughout the night. This is wonderful, provided you stay lying in bed and maintain awareness and equanimity. The body will receive the rest it needs, and there is no greater rest for the mind than to remain aware and equanimous. However, if you start worrying that you are developing insomnia, then you will generate tensions, and will feel exhausted the next day. Nor should you forcefully try to stay awake, remaining in a seated posture all night; that would be going to an extreme. If sleep comes, very good; sleep. If sleep does not come, allow the body to rest by remaining in a recumbent position, and allow the mind to rest by remaining aware and equanimous.
Source: The Discourse Summaries by S.N. Goenka
An Arahat does not sleep like a normal person. He may give rest to the body but in doing so is fully aware hence not asleep. This is a natural consequence of reducing impurities of the mind.
Another enemy is laziness, drowsiness. All night you slept soundly, and yet when you sit to meditate, you feel very sleepy. This sleepiness is caused by your mental impurities, which would be driven out by the practice of Vipassana, and which therefore try to stop you from meditating. You must fight to prevent this enemy from overpowering you. Breathe slightly hard, or else get up, sprinkle cold water on your eyes, or walk a little, and then sit again.
...
Similarly, when you go to bed at night, close your eyes and feel sensation anywhere within the body. If you fall asleep with this awareness, naturally as soon as you wake up in the morning, you will be aware of sensation. Perhaps you may not sleep soundly, or you may even remain fully awake throughout the night. This is wonderful, provided you stay lying in bed and maintain awareness and equanimity. The body will receive the rest it needs, and there is no greater rest for the mind than to remain aware and equanimous. However, if you start worrying that you are developing insomnia, then you will generate tensions, and will feel exhausted the next day. Nor should you forcefully try to stay awake, remaining in a seated posture all night; that would be going to an extreme. If sleep comes, very good; sleep. If sleep does not come, allow the body to rest by remaining in a recumbent position, and allow the mind to rest by remaining aware and equanimous.
Source: The Discourse Summaries by S.N. Goenka
As for conciseness it arises and passes. At death it passes in one body and arise in another. This process don't end at death or with brain damage or death. As this instance passes away the next state arises with persistent sense impressions.
Sense impressions are tied to the mental body while conceptual impressions are tied to the physical body. So if you get brain damaged you cannot think and perhaps learn new concepts but past impressions stay, [Mahā,nidāna Sutta] these sense impressions do persist beyond death. Recallability depends on the level of hindrances. [(Nīvarana) Sangarava Sutta] The mental impressions that remain are part of the mind (Nama) which does not die at death but passes away in one body and arise in another. For further understanding perhaps you can study the Buddhist rebirth process.
Jhana meditators can recall past lives since sense impressions have persisted. 5 Hindrances is one case of we cannot remember and as meditation overcomes this you can remember better. [(Nīvarana) Sangarava Sutta]
Also see: How can the idea of reincarnation be true if all the information of who we are is already destroyed
Usually when speaking about someone who is following the buddha teach is called a monk.
This is not true. There are lay followers and ordinated followers and the latter are the monks through both follow Buddhism.
But are monks or other buddhists sometimes also called brothers and sisters?
Brothers is a Christian concept which is not found in Buddhism.
Is it common or very rare?
This is non existent.
And what is the reason behind it?
This is like asking why an apple does not have a peelable skin. There are 2 different institutions which developed independent of each other. So there is no sharing of such concepts.
Other than in situation you are in deep sleep (bhavanga) you create Kamma. Since when you are dreaming you are still creating karma as you cannot dream in deep sleep. These are not very strong or deep kamma and in most cases may not give any results and if they do they will be very mild (maybe like an itch which we might experience then the result comes). They do not have potent to create a new rebirth. For this to happen it should be backed by action or word giving desired result. More particularly:
Kamma creation to a dream is based on reaction you can react:
These reaction can lead to mental kamma.
In many cases as these kamma has very little potent, it can be ignored held there is no kamma created due to dreaming like in this answer.
When you have contact your consciousness react with some sensation or the other. If the sensation is unpleasant it is unsatisfactory, it is pleasant and changes or ends it is still unsatisfactory and if is neutral it is still unsatisfactory as wholesome and unwholesome roots which create future sensation are still present and the process of rebirth continues. If you crave to any of the sensations then you create suffering for the future, but if you are equanimous the seed of past karma which gave fruit will not find fertile ground to give results in the future.
So your ingrained habitual reaction to contact creates sensation which in turn creates sensation which lead to unsatisfactoriness with the contact and potential to create unsatisfactoriness is the future. If you develop equanimity in the face of pleasant and unpleasant sensations than craving and aversion and wisdom in the face of neutral sensation, than the habitual reaction then you can overcome in contact with sense objects, will prevent future occurrence of unsatisfactoriness.
I feel the authors is relating his understanding that the habitual reaction is what keep you rolling in misery in the future and this tendency to react creates misery now, but I feel the rendering is inaccurate as it is explaining causality by equating a result to the case, i.e., if A causes B then A is B.
See:
pleasant feeling is pleasant when it persists, painful when it changes;
painful feeling is painful when it persists, pleasant when it changes;
neutral feeling is pleasant when there is knowledge of it, painful when there is no knowledge of it
the latent tendency of lust should be abandoned in regard to pleasant feeling;
the latent tendency of aversion should be abandoned in regard to painful feeling;
the latent tendency of ignorance should be abandoned in regard to neutral feeling.
Self control of gained through mastery over the mind, i.e., developing Right Effort, Right Mindfulness and Right Concentration in the Noble Eightfold Path.
The lack of mastery over the mind would lead to you losing the sense of time when doing this activity. One thing you can do is be aware you are are doing this and the sensation that watching videos bring. It is the feeling and sensation of excitement and the intellectual stimulation documentaries bring which keeps you doing what you are doing. If you get less attached to this you find it easy to switch to another task. So be mindful if what you are watching is perceived as or evaluate as positive (intellectually stimulating, interesting, keeping you in suspense to know more, etc.), negative or neutral and the sensations that follow which are pleasant, unpleasant or neutral, maintaining utmost equanimity, and being aware of the arising and passing of what is felt (the particular sensation / feeling that is felt). [Sal-āyatana Vibhanga Sutta, Indriya Bhāvanā Sutta, Pahāna Sutta]
In addition to the above, at a more mundane level, it would be helpful the be mindful of the time as well by having a clock placed near the screen which can help you keep track of time.
In addition found in Sevitabbâsevitabba Sutta there are 32 types of chatter which is called animal chatter which falls under the category of idle / frivolous chatter:
Sourced from: Tiracchana-Katha Unskilful Talk
Several suttas contain this list but all of them list only 27. However, as usual, the Commentators obsessed with splitting hairs have stretched it to 32 by splitting the last one into 6.
The name "Detis Katha" is also theirs. The Suttas called the original ones "Tirracchana katha" which literally means ‘animal talk’.
Incidentally this list is not for us to learn and remember. These topics are for avoiding. Several suttas say that we should instead be discussing only the Noble Truth.
Source: Dethis Katha (32 types of unskillful talks) by user Gayan
Furthermore the blog Tiracchana-Katha Unskilful Talk has comprehensive treatment of this topic.
For the record I'm new to meditation. I'm trying to observe my breathing without controlling it. That was the guidance from someone I met at a buddhist meeting.
On objective of meditation is to calm the fabrication. By controlling you are, in some instances, you will be creating fabrications.
Though sometimes I just realize that I do change the frequency and deepness of it.
This you should be careful not to do. There is a stage in Anapanasati you have to calm the breath, but in this instance also you just have to intention to calm but not the action to calm, hence you are not doing any action to calm it.
I don't want to do it, just happens. Is it just me or it will be better with practice?
If it happens naturally then it is OK. The depth of the breath change generally becoming shorter but some cases if there through disturbances this might become deeper.
I am combining awareness (mindfulness of my thoughts with introspection) with mindfulness of the duration of in/out breaths.
This is right. Anapanasati Sutta mentions about discerning long or short breaths as the 2nd step in the 1st triad.
When thoughts arise, they are mindfully observed, but not viewed as an interruption of mindfulness of breathing.
Realising that thoughts arisen itself sometimes bring you mind back. If not 1st be aware of the through and breath. Then look for any sensation that the thoughts might have brought, e.g. discomfort if they were angry thoughts. Finally actively redirect you mind to the chosen object.
When no thoughts are in mind, focus shifts to the mindfulness of breathing.
Initially you have to keep brining back you mind to the breath even if it does not wander away.
Mindfulness of breathing seems like a place-holder for attention when no thoughts are in mind.
This is how some meditation master teach this, but thinking and pondering is verbal fabrication which need also be calmed. [Samma,ditthi Sutta]
Also the following might be of interest: Anapanasati: Mindfulness with Breathing - Unveiling the Secrets of Life by Ven Buddhadasa Bhikkhu
Any recommendations for Buddhist resources similar to what Ram Dass put out?
I do not know about Ram Dass hence might not be similar but try:
... The issue is that I don't have a true teacher per se, but a collection of resources which offer diverging guidance. ...
Samatha practice it is advisable to have a teacher as quite a few things can go wrong without proper guidance. In case of Vipassana the chances are that few things will go wrong as long as you practice right. In this case you should be careful if you understood and practicing the technique right. Also you should have enough theoretical knowledge to navigate any issues which might popup.
... I began doing 10-minute sessions using the ... app ...
I am not sure if apps can help in meditation other than for ties and occasional chies to keep you mindful. I would be very weary about commercial apps or courses.
... after relaxing and breathing naturally ...
You have calm the bodily fabrications as per the Suttas
See:
... focusing on the space between oneself and external objects ...
This paragraph sounds like the space Kasina. This type of meditation (Bhavana) is best done under a guidance of a teacher. For more information see: page 66, Knowing and Seeing, 4th Edition, by Ven. Pa-Auk Tawya Sayadaw. One famous Samatha master is Pa-Auk Tawya Sayadaw. Perhaps you can do a retreat at his monastery or under a student teacher.
... more compassionate person ...
Perhaps you can try developing sublime attitudes (loving-kindness or benevolence or friendliness, compassion, empathetic joy, equanimity)
Should I switch gears to another, less advanced samatha practice now, or stay on my current path?
This you have to decide. Best is to get a teacher especially if you want to do Samatha. Try World Buddhist Directory or http://ift.tt/1VJEqPg.
Alternatively, I could test out the other methods for a bit. But which one?
You can also try: http://ift.tt/1tGrLK8, http://ift.tt/1of2482.
When you are falling asleep or getting drowsy there is a feeling associated with it (mild uncomfortable heaviness or tightness around your head). Concentrate on this sensation analysing is in terms of Mahābhūta or type of sensation (pleasant, unpleasant, neutral), in this case it is mildly unpleasant. Also you level of awareness is diminishing, so focus on any sensation and actively keeps directing your awareness to any sensation you can feel, continuously evaluating to see if there any lapse of awareness and redirecting your attention to sensations that can be felt.
This stems from the different interpretation of Parimukham in Anapanasati Sutta and relate other Suttas. Here in Ajahn Brahm's tradition what is said is to simply establish mindfulness. (See Ven. Sujato's interpretation in What is the Interpretation of Parimukham in the context of Buddhist Meditation?)
One way to judge what is the right interpretation if the instruction can be put to practice easily, after all these are meditation instructions. In this context both interpretations seem valid.
Also Suttas like Sammaditthi Sutta mentions the calming of verbal fabrication, i.e., calming of thinking and pondering. The beast is way to start this process is the develops concentration by anchoring your mind on a small fixed object like the centre of the upper lip.
Vaṇijjā sutta discusses Right Livelihood in for levity which include: business in weapons, business in human beings, business in meat, business in intoxicants, and business in poison.
If you sell meat or drinks for a living this is not right livelihood. I think is suffices if you are part of the establishment and need not be the proprietor / owner / shareholder. So if you work in a meat shop or bar or liquor store then this is not right livelihood.
If you are working is a big supermarket which sells among anything meat and drinks and you work in a generic counter not dedicated for the sale of meats or drinks then this might be OK. I.e., if you are part of a large store out of which a small part of business is meats, drinks and poisons unless you are involved is specifically to procure and sell these items it might be OK. As management or owner or shareholder of such business might be OK if this is a minor line of business and you are not involved in the planning and management of such activities.
Kandaraka Sutta, Apannaka Sutta mentions that those who torment themselves, those who torment others, those who torment both, and those who torment neither themselves nor others, out of which the last is the most conducive. Similarly one's job or business should be ideally organised around the same principles.
Also Ama,gandha Sutta discusses that it is not meat you should abstain from but from evil action.
How did Buddha Explain the Creation Of the World?
As you noted much of it found in Aggañña Sutta and related Suttas.
Which explanation is true? Buddha's or Scientists'?
There will be argument both for and against which is not the best format for this site.
The Buddha's teaching is eternal / universal while the scientists have theories which time to time get proven and disproven with new theories replacing the old. So it is best to take the Buddha's explanation. Having said this the Buddha sometimes describe thing metaphorically.
A full description and meaning of that Samma Ditthi in the Ariya-Ashtanga Marga is given in the Samma,ditthi Sutta. Giving a full description of this here will be too long for this format.
The morality aspect of the path is mainly based on abstaining from certain unwholesome conduct.
Right Effort is more in lines of developing wholesome mental habits which subdue the 5 hindrances, development of the Seven Factors of Enlightenment.
Being proud is a natural consequence of of certain thought patterns rooted in caving, i.e., when there is craving there is self conceiving in some cases and some cases there is self conceiving can lead to being proud. [Tanhā Jālinī Sutta, (Vicarita) Tanha Sutta]
To overcome feeling proud you should be aware when you evaluate yourself higher and be equanimous in face of pleasant sensation that follow. To develops wisdom you have to be aware of the arising and passing nature or impermanent nature of what is experienced. To fully eradicate the roots so this does not arise again, you should know the whole sphere of sensation or phenomenas which you can sense and your perceiving the experience and positive, negative or neutral and the pleasant, unpleasant and neutral sensations that follow. [Pahāna Sutta, Avijja Pahana Sutta 2]
The practical aspects is better learned by doing a formal course. You can search for a suitable course location at: http://ift.tt/1tGrLK8, http://ift.tt/1of2482
To hear you need:
Assuming you ear is in good condition as you hear well in night. Since you are sensitive at night, and not at day, when things are quiet, is that you are more composed or focused with you attention at the ear to hearing than in day time. During the perhaps with other activities you are also distracted hence attention is not fulling on the sounds you hear.
You can do transfer of merit.
Also you can do a:
Some of these are covered in: Buddhist Ceremonies and Rituals of Sri Lanka by A.G.S. Kariyawasam
If you call something Buddhism it will be attributed to the Buddha and should be inline with the doctrinal system the Buddha taught. If something is not what the Buddha said then it is wrong to miss attributed something to the Buddha as this is what the Buddha taught. A summary of the majority of Buddha's teaching is encompassed in the Wings of Awakening, 3 Marks of Existence, 4 Noble Truths, Dependent Origination. So if what Eckhart Tolle writes does not have these aspects and if what is found in line with the doctrinal system then you cannot call it Buddhism.
Also some of the core teachings of Christianity and Buddhism are not compatible with each other, so any philosophy influenced by both is neither Christianity nor Buddhism.
See: -ism
Buddhist ethics is the basis to develop wisdom and mastery over the mind. If there are not of unwholesome Karmic results you cannot collect your mind to develop concentration.
In the above case through you can argue that you indirectly kill, through this is very remote consequence, in buying meat you do not create the type unwholesome roots associated with killing in the mind which results in unpleasant experiences later.
Leaving aside killing, if you take ethics too far then you cannot live. E.g. your food and drinks do have microbes. Antibiotics kill microbes. I have heard once a monk with supernormal powers, after filtering water, saw that there were beings too small to be seen by the naked eye still in the water hence if you are strictly not to harm the you cannot ever eat or drink. The advice received was do not use your Jhanic powers to see if there are microbes in the water.
If you are vegetarian well and good, but if you are not, this is not a hindrance to develop mastery over the mind or wisdom and such action does not have karmic repercussions.
In fact, the Buddha's karma philosophy and the notion of 'skillful karma' ( performing actions as duty without getting attached to it) seem to be too close to Krishna's karma yoga philosophy to find any difference.
The Buddhist skillful Karma is not to do any action as a duty without attachment but to perform action with volitions which contain the roots of non aversion, non craving and non ignorance.
Is there any reference to the Gita or Krishna in Buddhist texts?
I don't think there are.
He trains himself thus: "I shall breathe in experiencing the whole body (of breath)",
He trains himself thus: "I shall breathe out experiencing the whole body (of breath)",
...
Just as a skilled turner or his apprentice, when making a long turn, understands that he is making a long turn, or in making a short turn, understands that he is making a short turn, so, too, a monk
...
He trains himself thus: "I shall breathe in experiencing the whole body (of breath)",
He trains himself thus: "I shall breathe out experiencing the whole body (of breath)",
Source: Mahā Sati’patthāna Sutta
Experiencing the whole breath is sometimes interpreted as being aware of the start-middle-end of the breath. Also the skilled tuner passage seems to imply such as cited by some in support of this interpretation.
The Wikipedia entry on dependent origination is pretty good and simple. Similarly there is a good essay called Dependent Arising by Piya Tan.
In simple terms this is as follows:
The 12 links dependent origination (found in numerous Suttas like (Avijjā) Paccaya Sutta) you fill in specific cases and their resulting effects and how these affects in turn become a cause to create more effects.
The most elaborate of specific cause and effect relationships are found in the Theory of Conditional Relations. This maybe above the head for many.
Another rendering of this is the 4 Noble Truths.
Buddhism shares many deities with Brahmanism(Hinduism) and Jainism for example, Indra, Yama, etc. (Though the story associated with them might differ between the traditions, the central persona is the same).
Buddhism does acknowledge existence of deities but in a different context than Brahmanism / Hinduism. See: God in Buddhism, Deva
There are also many other deities which Brahmanism and Jainism do not share with Buddhism. Did Buddha forbid paying respects to such deities?
There is not forbidding of paying respect to deities or Devas. This can be used as a subject of meditation.
Once I hear that in early Indian kings use to take a drink in the evening. The Buddha was careful not to introduce this precept in early day of his teaching until most of the Kings, ministers and tycoons where his disciples. Later when this happened this was introduced. If this was prematurely introduced many who were taking habitual or customary drinks might not have been inclined to listen to the Dhamma. This is just a theory to explain the lack intake of intoxicants in some Suttas some which were early days of the dispensation.
I do not think it is appropriate to answer this at the level of personal experience as it is not appropriate to reveal personal insights so let me give a theoretical answer.
When a object arises in the mind the following happens:
In summary it is consciousness and reactive / reflexive sensation that arises 1st followed by (visual) clarity of the object by filling in the details when you perceive or cognise it.
In addition see: five aggregates
I believe the former is later development which some people believe these days than found in the teachings. E.g. the Abhidhamma talks only about wholesome deeds and not meritorious deeds.
still makes them hostile when their beliefs are questioned?
A Buddhist, a non Buddhist, a Christian, a Muslim, a Jew or whatever you call yourself, people get attached to belief systems and view. If you are not an Arahat then this is the natural reaction of any worldly person. If you challenge their view them they get offended or hostile.
Leaving a Buddhism aside link about discussing politics, sports, or any other topic these tendencies persist.
Just because you are a Buddhist you cannot get over these tendencies. To get over the you have to do Vipassanā and achieve the penetrating wisdom to overcome these tendencies. A person with no deep wisdom developed is in most cases subjected to perversions which can manifest as hostility. Someone who has not overcome these tendencies even they call the a Buddhism will have these tendencies.
More on perversion see: Vipallasa Sutta
I would like to know what religion is real.
A religion you can verify there and now can be considered a real religion. Buddhism have meditation systems whereby you can ascertain the theory is infact real at an experiential level. When you verify something at the experiential level, you do not have to just believe something or have faith on something which you cannot verify.
But all of them seems to contradict each other and there is no basis for their beliefs.
There will be may contradicting view. Brahmajāla Sutta does mentions many forms of such conflicting religions view and their origin.
Its not like my community is small either but there are a lot of us who drive fast cars and have a lot of fun.
Enjoying life is not an issue. The issue arises when things do not go your way. They you may get emotional or stressed. This is the issue. I a sure you and your community would have felt some emotions of the other at some point of time.
Buddhism aims to make you mind balanced through wisdom so you do not lose the balance of your mind when things do not go your way.
In my thinking religion is a mind control virus. So, all this talk about going to hell and heaven is based on being controlled and the virus talking.
Some religions promise reward in heaven and damnation in hell or punishment as means to control people and beliefs. Buddhism does not do that. It just shows the repercussions of actions you take but it is up to you to burn your hand or not. Also this is not limited to belief but can be verified through meditation.
I mean which hell
Buddhism has multiple hells. One hell we can see are the animals. Some animals hunt others. So the hunted live in fear and when hunted they die in pain. There is also decies and famines which affect them. This is considered one form of hellish existence.
All these are collectively referred as the Dhamma.
Buddhism accept there are deities in this sense it is not atheism but hold the position the deities have a finite life like any other being and are not alimity / omnipotence (unlimited power), creator deity, omniscience (infinite knowledge), omnipresence (present everywhere), omnibenevolence (perfect goodness) which slants more towards atheism.
This is just an outline of a few things I have collected so far:
Sensual Desire
...
One-pointedness of mind, of the factors of absorption (jhananga);
Mindfulness, of the spiritual faculties (indriya);
Mindfulness, of the factors of enlightenment (bojjhanga).
Ill-Will
...
Rapture, of the factors of absorption (jhananga);
Faith, of the spiritual faculties (indriya);
Rapture and equanimity, of the factors of enlightenment (bojjhanga).
Sloth and Torpor
...
Applied thought, of the factors of absorptions (jhananga); Energy, of the spiritual faculties (indriya); Investigation of reality, energy and rapture, of the factors of enlightenment (bojjhanga).
When the mind is sluggish, it is not the proper time for cultivating the following factors of enlightenment: tranquillity, concentration and equanimity, because a sluggish mind can hardly be aroused by them.
When the mind is sluggish, it is the proper time for cultivating the following factors of enlightenment: investigation of reality, energy and rapture, because a sluggish mind can easily be aroused by them.
— SN 46:53
Restlessness and Remorse
...
Rapture, of the factors of absorption (jhananga);
Concentration, of the spiritual faculties (indriya);
Tranquillity, concentration and equanimity, of the factors of enlightenment (bojjhanga).
When the mind is restless it is not the proper time for cultivating the following factors of enlightenment: investigation of the doctrine, energy and rapture, because an agitated mind can hardly be quietened by them.
When the mind is restless, it is the proper time for cultivating the following factors of enlightenment: tranquillity, concentration and equanimity, because an agitated mind can easily be quietened by them.
— SN 46:53
Doubt
...
Reflection, of the factors of absorption (jhananga);
Wisdom, of the spiritual faculties (indriya);
Investigation of reality, of the factors of enlightenment (bojjhanga).
Source: The Five Mental Hindrances and Their Conquest, SN 46.53 - Fire
At the point of Nirvana consciousness ceases momentarily and starts again when you come out of the Phala Samapatti. At this point you see the the collapse and reforming of the links of Conditional Relations / Dependent Origination.
how then will we know (be conscious of) our achieving this “nirvana”?
You have seen the cessation of the 5 aggregates and start of it through full experiential knowledge of seeing the working of cause and effect.
How can we be “conscious” of this, if “consciousness” will no longer exist?
You need not be conscious about Nirvana but you insight into cause and effect will make a paradigm shift in your outlook about the 5 aggregates.
Also see: How does stream entry occur?
In short this can be due to:
Also see: eye movement during meditation, I get rapid eye movement as soon as meditation starts
These experiences are neither good nor bad. Also do not get attached or averse to them. In additions concentrate on the task at hand than giving importance and distracting your self when there experiences do arise in your meditation session.
There istance a monk with psychic ability looked into the water and saw there were microbes and asked the Buddha if drinking will harm them. Buddha said don't look and drink.
One intention of Buddhist morality is the stabilize the mind so it is free from remorse and so it can develop concentration and wisdom.
So if you use antibacterial soap without much thought there are microbs and intention of killing microbes then there will be not issue.
how do I assess the quality of a local Buddhist group
See if they adhere to the principles of teaching the Dhamma:
(1) One should teach the Dharma to others, thinking, “I will talk on the progressive teaching.”
(2) One should teach the Dharma to others, thinking, “I will teach understanding the context.”
(3) One should teach the Dharma to others, thinking, “I will teach the Dharma out of compassion.”
(4) One should teach the Dharma to others, thinking, “I will teach the Dharma not for the sake of material gain.”
(5) One should teach the Dharma to others, thinking, “I will teach the Dharma without hurting myself or others.”
Source: (Dhamma,desaka) Udāyī Sutta
Also for you to progress the teacher in the community should be good. Qualities of a good teacher is:
(1) He is a listener sotā.
(2) He is able to make others listen sāvetā.
(3) He is a learner uggahetā.
(4) He is a memorizer [has a good memory] dhāretā.
(5) He is a knower [has a good understanding] viññātā.
(6) He is an instructor [able to makes others understand] viññāpetā.
(7) He is skilled regarding what is beneficial and what is not kusala sahitâhitassa.
(8) He is not quarrelsome no kalaha,kārako.
Source: Piya Tan's summary of Dūta Sutta
how close they are to the original teachings of the Buddha?
See if the teaching fits the essence of what the Buddha has taught.
The Buddha teaches the ridding of lustful desires.
The ridding of lustful desires towards the 5 aggregates.
Seeing the disadvantage (ādīnava) of the 5 aggregates, namely, suffering arises from lustfully desiring any of the 5 aggregates.
Seeing the advantage (ānisaṁsa) of letting go of the 5 aggregates, namely, being free of suffering.
The unwholesome (akusala) brings suffering here and hereafter.
The wholesome (kusala) brings happiness here and hereafter.
Source: Piya Tan's Summary of (Pacchā,bhūma,gāmikā) Deva,daha Sutta
The teachings should encompass cultivating and promoting which is the true purpose of teaching the Dhamma:
(1) the 3 good truths (saddhamma);
(2) the 12 links of dependent arising (paṭicca,samuppāda); and
(3) the “revulsion” (nibbidā) formula.
Source: Piya Tan's summary of (Nibbidā) Dhamma,kathika Sutta
Also see if the teachings promote Dhamma and Vinaya as in (Dhamma,vinaya) Gotamī Sutta. It should promote good of oneself and good of others (which is discussed in detail in (Aṭṭhaka) Alaṁ Sutta).
If the teaching is for gain, honour and praise then this is not in tune with the true teachings. [Bhindi Sutta]
