Answer by Suminda Sirinath S. Dharmasena for Should Buddhist teachers get rich?

If a teacher becomes rich by means of his professional or business activities there is no issue. If you are commercialising the Dhamma then this goes against the spirit of the Dhamma. Ideally there should be no fee.

E.g. meditation centres run under http://dhamma.org/ does not charge any fixed fee but but run on donation basis:

In a course like this, one has a wonderful opportunity to develop this p±ram². Whatever one receives here is donated by another person; there are no charges for room and board, and certainly none for the teaching. In turn, one is able to give a donation for the benefit of someone else. The amount one gives will vary according to one’s means. Naturally a wealthy person will wish to give more, but even the smallest donation, given with proper volition, is very valuable in developing this p±ram². Without expecting anything in return, one gives so that others may experience the benefits of Dhamma and may come out of their suffering.

Source: The Discourse Summaries

Forest Dhamma Books make lot of books available for free. The books carry the following message:

THIS BOOK IS A FREE GIFT OF DHAMMA & MAY NOT BE OFFERED FOR SALE. ALL COMMERCIAL RIGHTS RESERVED.

The Dhamma should not be sold like goods in the market place. Permission to reproduce in any way for free distribution, as a gift of Dhamma, is hereby granted and no further permission need be obtained. Reproduction in any way for commercial gain is prohibited.

Also The Three Roots Inc by Piya Tan discusses multiple instances and issues which has arisen due to promoting religion like a business with profit motives.

The Dhamma should be available for everyone for free has how it was taught by the Buddha and subsequently until recently.

Any form of voluntary donation either in material or cash (for lay teachers) is fine as long as it is not solicited or there is a fixed fee.

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Answer by Suminda Sirinath S. Dharmasena for Near death experience and meditation

When you get a NDE you get an impression of your pending death and impermanence of life. Because of this impression you perhaps may get the benefits of contemplating on death.

mindfulness is established on death as the object,

the mental hindrances are suppressed,

the dhyana-factors appear.

...

And,a monk devoted to this mindfulness of death, is constantly diligent.

He gains the perception of non-delight in all existence.

He abandons longing for life.

He is one who censures the bad.

He is not one who stores up much.

He is free from the taint of avarice.

And the perception of impermanence grows in him.

Source: Maraṇa Sati Kathā by Piya Tan

Nearing the point of death you are get sign of the a Kamma you have performed. Sometimes what you see is a sign of what you did maybe the person involved. This explains seeing dead relatives. Also you will see signs of where you will be reborn. If you like or dislikes a person, or the person owes you something and you are destined to be born near where the person is born then you might again see such people. These are in most cases signs and you are not really seeing the being. For more information on the process nearing the death of a being see the section The mind at the time of death in The Abhidhamma in Practice by N.K.G. Mendis

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Answer by Suminda Sirinath S. Dharmasena for What exactly is Jhana?

What exactly is the theory of jhana

This is to look at something clearly or closely. [Abhidharmartha Pradipika, vol 1, p 71] It can be something pertaining to the ultimate realities or a conceptual object.

Also see my answer: What to make of Jhanas as explained in the pragmatic dharma movement?

how does it come about and how does it relate to the buddhist practice

Saṅkhitta Dhamma Sutta or The Discourse on the Dharma in Brief mentions you should develop the Jhana factors on the 4 Sathipattana and 4 Brahmavihara.

everyday life?

In daily interaction you create fabrication, but if you keep your focus on the 4 Sathipattana and 4 Brahmavihara with emphasis on arising and passing of feeling (or phenomena which is felt), you can stop or tame the creation of new fabrication hence becoming.

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Tikapatthana in English

I am looking for a proper translation of the Tikapatthana into English which might be available online as a PDF.

Is it possible to point me to such reference.

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Answer by Suminda Sirinath S. Dharmasena for What is the destination of a buddhist?

What is the destination of a buddhist?

There is no particular destination a Buddhist aims for. The Buddhist goal is to be stress free eradicating the case. This is systematised as the 4 Noble Truths.

In mundane life living is so tough , facing sorrow , troubles and need to struggle for achieve something physical things and we get hurt because craving.

Mundane life is tough because of the presence of unwholesome roots which drive us. Will (chanda) to achieve a goal in the absence of craving hence there is no unwholesome root associated with it. [(Kosambi) Unnābha Sutta, Sangarava Sutta] So you should have the will to discharge duties and attain worldly goals without craving.

... So where to focus ...

You should keep your focus on feelings or sensations.

With contact as condition, there is feeling; with feeling as condition, there is craving. But with the remainderless fading away and ending of that same craving comes the ending of clinging;

Source: (Samuday’atthangama) Loka Sutta

Also from one of Goenka's research papers: Why Vedana and What is Vedana?

Eradicate the latent tendency of craving using pleasant sensations (by equanimous observation of the pleasant sensations understanding their changing nature), eradicate latent tendency of aversion using unpleasant sensations and eradicate the latent tendency of ignorance using neutral sensations.

Another passage from the same paper:

Vedana is also a cetasikacetasika (mental concomitant). When the Buddha says, sabbe dhamma vedana samosaranasabbe dhamma vedana samosarana, it means that the experience of all mental concomitants includes and is inseparable from vedana. Hence according to my understanding of the teaching of the Buddha, not only do kayanupassanakayanupassana and vedananupassanavedananupassana involve the awareness of vedana but vedana also forms an integral part of dhammanupassanadhammanupassana and cittanupassanacittanupassana. A meditator whether practising kayanupassana or vedananupassana or cittanupassana or dhammanupassana, continues to be aware of vedana. He realizes the phenomenon of arising (samudayadhammanupassisamudayadhammanupassi) and the phenomenon of passing away (vayadhammanupassivayadhammanupassi) by maintaining awareness of vedana with the understanding of its impermanent nature. Thus he does not allow tanha to arise in response to vedana: He responds neither with tanha of craving towards a pleasant sensation nor with tanha of aversion towards an unpleasant sensation. A meditator maintains upekkha (equanimity) based on understanding of anicca (impermanence).

Ideally you should pratice the Vipassana to overcome craving and liberated your mind. You can try and take a course at http://www.dhamma.org/ or http://ift.tt/20IaRuY. The level of support one can get in a forum or Q&A site like this is limited. To get rid of your pain you will have to take a formal meditation course.

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Answer by Suminda Sirinath S. Dharmasena for Unguided retreat

Time table

Best is you have a time table. Wake at about 4 am and be seated by 4.30 am. Schedule breakfast at about 6.30 am and lunch at 11 am. Skip dinner but perhaps you can try to have a light tea at about 5 pm.

Schedule about 1 hour after breakfast and lunch for coires.

Get to bed at about 9.30 pm and meditate in while lying down until you fall asleep.

Meals

Have breakfast at dawn (~ 6.30 am) and lunch before the sun has turned (~ 12 noon). See Kīta,giri Sutta, Latukikopama Sutta for taking food at proper times.

Have a light and if possible vegetarian diet. Vegetarian is not necessary a must but helps keep a hold on restlessness or sleepiness due to food abay.

Study

If you are doing this unguided you have to do the study before hand and outline the meditation you are going to pratice.

You can skip study as this can be a form of intellectual entertainment hence a distraction meditation even if it is the Dhamma.

Silence

Best is to be in total silence with no outside communications, e.g. visitors, TV, newspapers, phone, etc. When you talk this causes verbal fabrication which is something you might want to avoid.

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Answer by Suminda Sirinath S. Dharmasena for How to bless someone?

The closest equivalent in Buddhism would be to develop the 4 Immeasurables Meditation keeping your friend in mind.

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Answer by Suminda Sirinath S. Dharmasena for mind-body relationship

The mind body relationships is well explained in the Patthana. This is a wast and complex subject but let me highlight some of them.

Let's take the 1st relationship Ārammaṇa paccaya – object condition. Here combination of object (89 cittas, 52 cetasikas, 28 rūpas, Nibbāna, Paññatti) lead to mind (89 cittas, 52 cetasikas). This is just one such instance. For further information see: Paṭṭhāna - conditional relations part 1 part 2 by Agganyani and other literature on Paṭṭhāna - Conditional Relations perhaps from http://ift.tt/1ZJ2HDO.

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Answer by Suminda Sirinath S. Dharmasena for What is zen sickness?

Zen Sickness, by Zen Master Hakuin mentions one cause of it was access striving. In Buddhism you should pratice in a balanced manner.

Does anyone know what this was? Has there been a retrospective medical diagnosis of this?

From what I have gathered from Zen Sickness this is fatigue due to excessive striving and beyond what the body can bear.

Also possible that this is linked to insight knowledges.

Are there equivalent stages of the path in other traditions?

Another way these symptoms can have arisen is higher insights: The Progress of Insight - Awareness of Fearfulness to Knowledge of Re-observation

Should I be worried?

Yes if it is excessive striving. No if it insight knowledges.

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Answer by Suminda Sirinath S. Dharmasena for Can Buddhism be harmful?

But I wondered can any buddhist theory or practice can ever be harmful to a human?

Many people pratice certain techniques as Buddhist pratice. When you come across a pratice that someone says is a Buddhist pratice you should try to ascertain:

• is this actually the Buddhist pratice comparing it with the original words of the Buddha in record or have you learned the right things
• have you understood the pratice correctly and to the enough detail or do you understand the theory behind the pratice well enough
• is what you are practicing the correct pratice or despite you have learned the right thing and know the theory are you putting it to practice the proper way
• does your pratice fit your character type. Now within the the different meditation techniques there are suitability based on character type.

If any of the above are not met you cannot blame the pratice.

Also if you pratice Insight meditation then nothing can go wrong. More particularly you should contemplate on the arising and passing of sensations pertaining to:

• Sensation from beauty or ugliness of physical form and sensations arising from the stats material form
• Sensation on their own right due to perceiving something is favorable or not
• Sensation due to mental states
• Sensations due to mental content

One case of Zen Sickness (Zen Sickness by zen master Hakuin) mentions about excessive striving. In Buddhism you effort should be balanced. Excessive striving can lead to craving, restlessness and doubt:

• you are caving for the result or some experience which you are chasing after through meditation. You are accumulating craving instead of reducing it.
• you are too frequently measuring your progress hence restless about getting the results fast or doubting the technique, the teacher, and your ability. Resentment follows if it is less and excessive pleasure if it is more. Also you are doing something other than meditation which is measuring progress. Also if measuring lead to doubt you are engrossed in doubting that practicing.

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Answer by Suminda Sirinath S. Dharmasena for Lack of Grasping of the Object of Meditation

Mental dullness goes hand in hand with drowsiness. The drowsiness do not have to be strong but there will be mild drowsiness. If this is the case use the techniques in Pacala Sutta to eradicate them.

The way to increase concentration is to do sustained pratice of Anapana with continuously smaller areas in which you look for sensations:

• triangular area from top of the nose to the base of the nose and upper lip
• triangular areas from tip to the base of the nose and upper lip
• base of the nose and upper lip
• a spot in the centre of the upper lip

Even if you do not feel anything it does not matter as long as you are continuously trying to and your attention is in the area. The success criteria is not that you feel anything but there is sustained and continuous effort to feel sensation in this area.

One you feel the sensation, you should scrutinise the sensation to see smallest elements which make it. At some point you will see they are smaller clusters of sensation and finally the arising and passing of these sensations.

Also see my aswer to: Faintness of Object of Meditation

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Answer by Suminda Sirinath S. Dharmasena for Faintness of Object of Meditation

... I'm realizing that the objects I meditate on, either the breath or an image, are extremely faint ...

You should move your mind to the object and then you should retain your mind on the object. As a beginner if you do not pratice the latter then the object will be less prominent. You should retain the object of meditation by continuously reviewing if your mind is with the object and regardless of whether it is or has gone to another object you should continuously redirect your mind to the object. After a while you will be able to retain the object and feel the object without issue. With regard to reviewing with the intention of retaining see p35, Knowing and Seeing 4th Ed by Ven. Pa-Auk Sayadaw

... it is hard for me to switch my attention to the sensations at the nostrils ...

For somebody starting out it does not matter if you feel any sensation or not as long as your attention is with the object. More you pratice the object becomes clearer and clearer.

This is like taining to be an athlete. You cannot be Olympic medalist the 1st day on training. You pick up endurance and stamina as you go along with your training. So is meditation.

...

1 )Should I continue with the breath,

Yes.

... I'm truly focused upon it,

As long as your mind is directed at trying to feel the object, i.e., sensation round the mouth you are doing OK.

Once you start feeling the sensations prominently try looking closely at the object, i.e., sensations, until you can see arising and passing of sensations.

or should I switch to a visual imagined object?

This will not develop Vipassana hence it is best to stick to the above.

2)Should I keep meditating despite the faintness of these objects of focus

Yes.

or is there a way to dispel this dullness outside of formal meditation?

Try to retain the object by continuously and persistently trying to retain the object and continuously review if the mind is with the object.

Are there any tips or techniques to do so?

If you are tense and not released then this becomes and issue. So relax your body and mind actively looking at tense or tight sensations that arise looking at arising and passing within them.

Though not related to this the content and references of my answer to this question has further information: How to balance an attitude of "effortless non-striving" with proper posture?

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Answer by Suminda Sirinath S. Dharmasena for Is forgiving someone an issue in Buddhism and what does it mean?

Hatred is, indeed, never appeased by hatred in this world. It is appeased only by loving-kindness. This is an ancient law.

Source: Dhammapada Verse 5 Kalayakkhini Vatthu

In Buddhism forgiveness is between one another than by an external agency. Having said this no external agency is behind Karma. It is only your tainted or pure mind. And once done the results follow.

All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with an evil mind, 'dukkha' follows him just as the wheel follows the hoofprint of the ox that draws the cart.

Source: Dhammapada Verse 1 Cakkhupalatthera Vatthu

... similarly for good deeds good results follow ...

All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with a pure mind, happiness (sukha) follows him like a shadow that never leaves him.

Source: Dhammapada Verse 2 Matthakundali Vatthu

Following highlights no external agency can affect Karma than the mind itself:

This is explained in the Pathama Mahanama Sutta, by the simile of an earthern pot filled partly with gravels and stones and partly with fat and butter. By throwing this pot into water and smashing it with a stick, it will be seen that gravels and stones quickly sink to the bottom while fat and butter rise to the surface of the water. Likewise, when a person who has established himself in the five wholesome dhammas of faith, conduct, learning, charity and insight dies, his body remains to get decomposed but his extremely purified mental continuum continues in higher states of existence as birth-linking consciousness, patisandhi citta.

In the concluding suttas are expositions on the Middle Path, the Four Noble Truths and the Noble Path of Eight Constituents.

Source: Guide to Tipitaka - 6. Samyutta Nikaya by Professor Ko Lay

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Answer by Suminda Sirinath S. Dharmasena for How do I prevent non-buddhists from going against fourth precept?

Simply ask him whether he likes to be deceived and cheated if some one else did it to him. If someone cannot be trusted would you act on what he says. How comfortable would he be to have to put up or deal with a person who is trying to deceived him. Lies cannot always be kept under wrap and if it surfaces what might happen. This would be a better way to a Buddhist also.

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Answer by Suminda Sirinath S. Dharmasena for four types of beings (reference searched)

1. affective, slow temperament - body
2. intellectual, fast temperament - mental contents
3. affective, fast temperament - sensations
4. intellectual speculation, slow temperament - mind

Sourced from: http://ift.tt/1TB10F5

This is not found in the Suttas but in the commentaries.

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Answer by Suminda Sirinath S. Dharmasena for Should I practice Anapana after 10 day Vipassana course?

Anapana in the context of the one hour sessions should be practiced if your mind not not calm, i.e., :

• Lot of distracting thoughts
• You are emotional
• Hindrances have come up
• etc.

It is always good to do about 5 to 15 minutes to start with, to calm your mind.

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Answer by Suminda Sirinath S. Dharmasena for Reincarnation is not posible

Because our consciousness can only persist in our brain. When the brain is destroyed, our consciousness is destroyed as well.

Not necessarily but this helps as a more convenient store, hence brain damage can hinder memory. Also why you cannot remember of past lives.

Also we see meditators can recall past lives hence this is not necessarily true. 5 Hindrances is one case of we cannot remember and meditation overcomes this. [(Nīvarana) Sangarava Sutta]

How can the idea of reincarnation be true if all the information of who we are is already destroyed. We are just new when we are born and we can't pass the consciousness or memory to any new born baby.

Sense impressions are in 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] Recallability depends on the level of hindrances. [(Nīvarana) Sangarava Sutta] The mental impressions that remain are part of the mind (Nama) which does not dies at death but passes away in one body and arse in another. For further understanding perhaps you can study the Buddhist rebirth process.

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Answer by Suminda Sirinath S. Dharmasena for Lord Buddha's Noble values

The qualities of the Buddha Dhamma and Sangha is found in the Dhajagga Sutta, Velu,dvāreyya Sutta this might be a good starting point to study the qualities. Also Buddhânussati by Piya Tan has more discussion including that of the the Mahayana parallels. A more comprehensive book written in the subject is Suwisi Maha Gunaya by Rerukane Chandawimala Thero would be a the best starting point for a for some one who knows Sinhala.

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Answer by Suminda Sirinath S. Dharmasena for Metta towards yourself - useless?

I think this needs qualification.

Metta towards oneself helps reduce self hate. So this is not completely useless. You cannot attain Jhana if the person is oneself, hence as means to achieve Jhana this is useless. [page 82 Knowing and Seeing - 4th Edition by Ven Pa-Auk Sayadaw]

Other objectives is as an antidote to hateful temperament towards others. On this perspective this is useless if you contemplate about oneself and not of others.

Also this is used to break barriers [page 85 Knowing and Seeing - 4th Edition by Ven Pa-Auk Sayadaw] as perceiving someone dear, neutral and foe. In this perspective it is useful you can perhaps asses the level of love to oneself vs loved one vs neutral people vs foes, but not useful if you contemplate only about oneself and not others.

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What are the occasions did Panchasika or Pansilu met the Buddha

The veena in Buddhist stories and Is disharmony allowed in Buddhism? mention that Panchasika or Pansilu had couple of interactions with the Buddha.

Can someone give where is this mentioned in citing the:

• basket, division and subdivisions this appear in
• the title of the text and numbering (E.g. if it is a Sutta the Sutta Name and Numbering)
• quotation from the part where the interaction is described

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Answer by Suminda Sirinath S. Dharmasena for Is Buddha a Man or Woman?

Though is modern times this might seem controversial Bahu Dhātuka Sutta mentions certain things a woman cannot achieve:

He understands that it is impossible, there is no chance, that a woman would become a worthy fully self awakened one—this is not possible.

And he understands that it is possible, there is the chance, that a man would become a worthy fully self-awakened—this is possible.

He understands that it is impossible, there is no chance, that a woman would become a universal monarch—this is not possible.

And he understands that it is possible, there is the chance, that only a man would become a universal monarch —this is possible.

He understands that it is impossible, there is no chance, that a woman would attain the state of Sakra—this is not possible

For more comparative discussion on this matter see: On Women’s Inabilities by Piya Tan and The Bahudhātuka-sutta and its Parallels On Women’s Inabilities by Ven. Anālayo

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Answer by Suminda Sirinath S. Dharmasena for How worried should one be about the lay precepts?

Precept is a promise or pledge to abstain from certain actions. When you break a precept you break the promise, i.e., you pledged you will abstain but you have done what you promised not to do. You should retake the precept, i.e., promise or pledge to abide by the rule of abstaining.

Also saying them loudly maybe you are psychologically more serious about preserving or abiding by them. Also as with any pledge or promise you should mean it and have intention to keep it.

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Answer by Suminda Sirinath S. Dharmasena for Is non-emptiness empty?

Since Mahayana Agama contains parallels in the Pali Cannon I am answering using the Suttas in the Pali Canon which I am more familiar with.

Abiding or contemplating the 3 characteristics [impermanence (anicca), suffering (dukkha) and not-self (anatta)] is called abiding in emptiness. [Cula Sunnata Sutta, Maha Sunnata Sutta] The opposite of the 3 characteristics is perversions (vipallasa) [what is impermanent is taken to be permanent; what is painful is taken to be pleasurable; what is not self is taken to be a (or the) self; and what is impure is taken to be pure]. [Vipallasa Sutta] Hence non empty might mean something is deluded.

Also:

Verse 11:

They take untruth for truth; they take truth for untruth; such persons can never arrive at the truth, for they hold wrong views.

Verse 12:

They take truth for truth; they take untruth for untruth; such persons arrive at the truth, for they hold right views. At the end of the discourse, many people came to be established in Sotapatti Fruition.

Source: Dhammapada Verses 11 and 12 Sariputtatthera Vatthu

Contrary to the usage on perversion described above someone taking untrue and truth, wrong view as right view, something of low value as valuable can be considered empty in this context and some one taking truth as the truth, ... can be considered non empty in this context.

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Answer by Suminda Sirinath S. Dharmasena for How to balance an attitude of "effortless non-striving" with proper posture?

It would be possible for me to give a reply in the Theravada perspective hoping it might add value.

(1) the tongue pressed against the pallet,

(2) the teeth lightly touching,

with clenched teeth and the tongue pressing on the palate

Vitakka Saṇṭhāna Sutta & Maha Saccaka Sutta

Maha Saccaka Sutta further mentions:

I thought thus, Aggi,vessana,

‘Suppose, with my teeth clenched and my tongue pressed against my palate, I beat down the mind with mind.’

So, Aggi,vessana, I with my teeth clenched and my tongue pressed against my palate, I beat down the mind with mind.

While I, Aggi,vessana, was subduing, restraining and beating down my mind, with teeth clenched and my tongue pressed against my palate, sweat poured from my armpits.

Just like as a strong man, Aggi,vessana holding a weaker man by the head or by the shoulders, were to restrain, subdue, attack him, even so, when I, Aggi,vessana, with my teeth clenched, and my tongue pressed against my palate, sweat poured from my armpits.

But although tireless energy was aroused in me, and undistracted mindfulness was established, my body was overstrained and ill at ease because I was exhausted by the painful striving.

But such painful feeling that arose in me did not invade my mind and remain.

I thought thus, Aggi,vessana,

‘Suppose I practise the breathingless meditation.’ So I stopped my in-breaths and out-breaths through my mouth and nose.

While I did so, there was a loud sound of winds coming out from my ear-holes, just like a loud sound of winds from a smith’s bellows.

Even so, Aggi,vessana, when I stopped my in-breaths and out-breaths, there was a loud sound of winds coming out from my ear-holes.

But although tireless energy was aroused in me, and undistracted mindfulness was established, my body was overstrained and ill at ease because I was exhausted by the painful striving.

But such painful feeling that arose in me did not invade my mind and remain.

I thought thus, Aggi,vessana,

‘Suppose I practise further the breathingless meditation.’ So I stopped my in-breaths and out-breaths through my mouth, nose and ears.

While I did so, violent winds cut through my head, just as if a strong man were splitting my head open with a sharp sword.

Even so, Aggi,vessana, when I stopped my in-breaths and out-breaths, there was a loud sound of winds coming out from my ear-holes.

But although tireless energy was aroused in me, and undistracted mindfulness was established, my body was overstrained and ill at ease because I was exhausted by the painful striving.

But such painful feeling that arose in me did not invade my mind and remain.

I thought thus, Aggi,vessana,

‘Suppose I practise further the breathingless meditation.’ So I stopped my in-breaths and out-breaths through my mouth, nose and ears. While I did so, there were violent pains in my head, just as if a strong man were tightening a tough leather strap around my head as a headband.

Even so, Aggi,vessana, when I stopped my in-breaths and out-breaths, there were violent pains in my head.

But although tireless energy was aroused in me, and undistracted mindfulness was established, my body was overstrained and ill at ease because I was exhausted by the painful striving.

But such painful feeling that arose in me did not invade my mind and remain.

I thought thus, Aggi,vessana,

‘Suppose I practise further the breathingless meditation.’ So I stopped my in-breaths and out-breaths through my mouth, nose and ears.

While I did so, violent winds carved up my belly, just as if a skilled butcher or his apprentice were to carve up an ox’s belly with a sharp butcher’s knife.

Even so, Aggi,vessana, when I stopped my in-breaths and out-breaths, violent winds carved up my belly.

But although tireless energy was aroused in me, and undistracted mindfulness was established, my body was overstrained and ill at ease because I was exhausted by the painful striving.

But such painful feeling that arose in me did not invade my mind and remain.

I thought thus, Aggi,vessana,

‘Suppose I practise further the breathingless meditation.’

So I stopped my in-breaths and out-breaths through my mouth, nose and ears.

While I did so, there was a violent burning in my body, just as if two men were to seize a weaker man by both arms, might set him on fire and roast him over a pit of burning coal.

Even so, Aggi,vessana, when I stopped my in-breaths and out-breaths through my mouth, nose and ears, there was a violent burning in my body.

But although tireless energy was aroused in me, and undistracted mindfulness was established, my body was overstrained and ill at ease because I was exhausted by the painful striving.

But such painful feeling that arose in me did not invade my mind and remain.

This is method is used to subdue, restrain, attack the (bad) mind with the (good) mind or beat down the mind with mind. In a Theravada perspective this should be used as a last resort to get rid of distracting or unwholesome thoughts.

In a personal perspective I have found when Piti, a blissful feeling which might lead to bodily vibration, gets excessive it might help to resort to the above for a short duration. The rolled tongue seam to make a short circuit which might seem to defuse the vibrations. Even so you should just be mindful or arising and passing even in this state to effortlessly move to Passaddhi. (Ekā,dasaka) Cetanā’karaṇīya Sutta and (Dasaka) Cetanā’karaṇīya Sutta implies such transition of transcending Piti should be effortless or not forced.

(3) gaze directed 4 finger lengths beyond the tip of the nose

The rationale is to:

• Prevent you from getting sleepy
• Develop a basic level of concentration

Perhaps as you become a more accomplished meditator you can drop this.

Now, the eyes. Should we leave them open or should we close them? Many people believe that they must close their eyes that they cannot meditate with open eyes. If you are serious about what you are doing and have a sufficiently strong mind it is not difficult to practice with the eyes left open. Begin with the eyes open. Open them with the determination to gaze toward the tip of the nose. This is not at all impossible. It just takes a little effort to do so. Gaze at the tip of the nose so that the eyes will not get involved in other things. When we close our eyes we tend to be sleepy, so be careful about closing the eyes. Also, when the eyes are closed they become warm and dry. Mediating with the eyes open will help us to stay awake and will keep the eyes cool and comfortable. Further, this will help the mind to be concentrated; it will aid the development of samadhi. As samadhi (concentration) develops about half way, the eyes will close naturally by themselves. The eyelids will relax and drop shut on their own. There is nothing to worry about. The complete technique is to begin with the eyes open. Gaze at the nose tip until samadhi develops, then the eyes will close on their own. That takes care of the eyes. (46)

Practicing with the eyes open and gazing at the tip of the nose is automatically a noticeable level of concentration. If we establish all of the mind upon gazing at the tip of the nose, we will not see anything else. If we can do this, it will be a certain type of samadhi. We will profit from having this much concentration right from the start. Merely look at the nose without seeing anything else. If all of the mind, all of its interest, is set on looking at the nose, then nothing else will be seen. This samadhi is not insignificant. Therefore you ought to try to start with open eyes. (47)

Please observe that this is something anyone can do. We are intent upon gazing at the nose, at feeling the nose, and at the same time we feel the body breathing. Both can be done. It may seem that both are being done at exactly the same moment, but they are not. There is not anything unnatural or supernatural about it. Because of the mind’s great speed it is possible for the eyes to be gazing at the tip of the nose while being aware of breathing in and breathing out. You can see this for yourself. (48)

Source: Anapanasati: Mindfulness of Breathing: Unveiling the Secrets of Life: a Manual for Serious Beginners by Ven Buddhadasa Bhikkhu or similar passage is found in Anapanasati: Mindfulness of Breathing by the same author

I find that when I try to incorporate these three elements of posture into my practice I quickly store up tension in my jaw and throughout my face in general. Additionally, keeping the gaze correctly placed is a full-time task that tends to excite the vital energies rather than relax the body.

Above pratice perhaps can lead to stress and tension in the body, though vital energy will arise and mindfulness is established: "But although tireless energy was aroused in me, and undistracted mindfulness **was established****, ***my body was overstrained* and ill at ease because I was exhausted by the painful striving". You should be relaxed body and mind to get positive results in Buddhist meditation.

How can I balance keeping a correct posture while maintaining a relaxed attitude of effortless non-striving?

You have to relax both body and mind. Tensions manifest as a tightness around the head or heart. Be mindful of the arising and passing of sensations in these areas. More on this see my other posts: How does one do mindfulness of breathing with relaxation?, Having trouble meditating long sessions (Physical pain), Losing awareness, what to do, when you can't meditate?, How does one calm one's bodily fabrications?

Also you the book you mentioned is the only guide practicing without a teacher may be dangerous in case you miss interpret and instruction or do not know how to handle complications. So you can try joining a formal course or finding a teacher. Some helpful site: http://dhamma.org, http://ift.tt/1MBhSqV, World Buddist Directory

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Answer by Suminda Sirinath S. Dharmasena for Is Buddhism hell falsely claimed on wikipedia?

There are instances where painful mental states or experiances are called hell. [Patala Sutta] E.g. If I do something that might ripen in being born in hell you also get the hellish feeling here and now, [Maha Dukkha-k,khandha Sutta, Cūla Dukkha-k,khandha Sutta] and in case you are born in the human world similar pains will be experienced. [Maha Kamma,vibhaṅga Sutta, Cūla Kamma Vibhaṅga Sutta]

A more vivid description of hell is found in Bala Pandita Sutta, (Yama) Deva,dūta Sutta and Deva,dūta Sutta. Neyy’attha Nīt’attha Sutta mentions that the Buddha uses direct and indirect languages. Though these destinations may exist some of the descriptions maybe parables so you can draw an analogy of what is there to a concept that you might be familiar with as Arana Vibhanga Sutta mentions that when teaching Dhamma you should use common and familiar language giving allowance to the audience or region they are from. This does not mean that the destination are only exist in the mind or they are parables to experiences in this world.

Also the Wikipedia articles seams mix and match from multiple schools.

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Answer by Suminda Sirinath S. Dharmasena for Does hell exist in Buddism?

Does hell exist in Buddism?

Yes it does. It is a destination in which you mental state is painful and also painful mental states are sometimes called hell. Hell is mentioned in Bala Pandita Sutta. Painful mental states are compared to hell in Patala Sutta

It also creats a machanism of punishment for not believing in the religion as well.

Buddhism is universal hence there is no notion of punishment. If a Hindu, Muslim, Christian does good then good results follow.

But having said that holding into wrong views does have consequences regardless if you consider yourself a Buddhist or not.

For one with wrong view, Lohicca, there is either of two destinies, I say, that is, hell or the animal womb.

Source: (Sāla,vatikā) Lohicca Sutta

It also creats a machanism of punishment for not believing in the religion as well.

If you look at the Abhidhamma associated the right view is belief in Karmic repercussions. Even Hindus can have it. Also to a certain extent people of other faiths if you believe an action has repercussions. This is not aimed at keeping you believing. Also right view does have shades and purity. The ultimate would be the experiential understanding but at a conceptual level the best understanding you can get is by reading Samma,ditthi Sutta.

Also Buddhism is not about any belief but experiencing the realities pertaining to our existance hence understanding the arising of stress and sorrow through whereby you can find a way out of it. You have to have some faith in the techniques as you would have to have in a doctor and his treatment to follow through with it.

If it is written in Tipitaka, how do we know that it wasn't added later by someone that wanted to use it as a rule for making people behave themselves?

Vimanavatthu and Petavatthu was preached to make people understand reciprocation of Karma hence behave themselves. This also is not to keep someone tied to believe in the teaching. Also I do not believe this was added later.

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Answer by Suminda Sirinath S. Dharmasena for Is it a lie to not report income in taxes?

As a lay practitioner you should make the fivefold offering (pañca,balī) out of which offering to the king [the government] (rāja,balī) which is akin to tax filing in the modern day. [Adiya Sutta, Patta Kamma Sutta]

Since taxes are legally owned by the government and not paying them would be misappropriating something belonging to the government which is similar to stealing.

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Answer by Suminda Sirinath S. Dharmasena for If sex is prohibited, how do we survive?

Sex is prohibited for monks and nuns

If you are not observing higher precept like 8 or 10 precepts sex is not prohibited for lay person. Lay person has only to adhere to 5 Precepts. This prohibits wrongful sexual acts, i.e., sex with someone under another's protection.

As you said sex is craving and can lead to suffering. But not very body or householder is in the stage to eradicate higher stages of craving for sensual pleasure than the dudeumentary level which might lead to misconduct. At the basic level this is what is required.

Also Vipassana Meditation can help reduce sexual urge. You can try http://dhamma.org or http://ift.tt/1MBhSqV.

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Answer by Suminda Sirinath S. Dharmasena for Is it considered against standard Buddhist doctrine to meditate with music?

As an alternative meditation pratice Richard Shankman teachers mindfulness of sound.

Alternative Meditation Practices

The breath is commonly taught as a universal meditation subject, suitable for everyone. But for some people the breath is not a good object to work with. I knew a man who had a choking incident as a child, and paying attention to his breathing brought up feelings of anxiety. Another person with asthma found that she became tense whenever she focused on the breath. If you are one for whom the breath does not work well, there is nothing wrong; this will not hinder your ability to meditate. It’s just a matter of finding the right practice in these early stages to substitute for breath meditation.

Here are some techniques you can try if you think mindfulness of breathing is not a good practice for you. These common alternatives are not the only methods that can substitute for mindful breathing, but the full range of possibilities is beyond our scope here.

Mindfulness of Sound

In the instructions for mindfulness of breathing we let all other experiences stay in the background of our awareness, not forcing or pushing them away but bringing a gentle sense of allowing them to be in the background while giving some preference or predominance to awareness of our breathing. In the same way, with this practice we allow other experiences to stay in the background and we give preference or predominance to the experience of sound. You may feel a natural draw or pull to awareness of hearing, and this practice can be very calming and settling. Those for whom mindfulness of sound works well commonly report it as an easily accessible and even compelling meditation object. You may be drawn to awareness of the sounds themselves or you may be more naturally aware of the act or the process of listening or hearing.

Mindfulness of sound entails working with either inner or outer sound. Even though it may be very quiet where you are meditating, you may feel drawn to rest your awareness in listening to however many or few sounds may be present at any time. Other people hear an inner sound, a clear perception of ringing or some other sound, experienced not through the ears but in the mind. You can see if you have such an experience and if you are drawn to rest in awareness of inner or outer sound.

If you are working with mental noting, you can mentally repeat hearing or sound if that helps keep you stay connected and centered with the auditory experience. If you practice mindfulness of sound, just substitute hearing every time I use the terms breath or breathing.

Source: Beginning Meditation Instructions: Excerpted from “The Art and Skill of Buddhist Meditation”

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Answer by Suminda Sirinath S. Dharmasena for What did the Buddha say about music?

I am not sure what the exact Sutta is but perhaps which is one which is not yet translated into English. In this Panchasika or Pansilu is in love and composes a love song towards another Deva he has fallen in love with. Thinking who is the most intelligent person who can give an opinion on this is the Buddha he visits the Buddha vet his composition.

The scriptures record two instances of Panchasika or Pansilu, the musician of Tavatimsa heaven, visiting the Buddha: on one such occasion, standing outside the dwelling of the Buddha, and within a short distance to be audible to the enlightened one, Panchasika while playing his instrument named as Beluvapanda, sang his own composition which described the attractiveness of his sweetheart. A line from a verse in the lyrics he recited goes as follows...

“When shall I be fortunate to experience the warmth of your smooth and sensual bosom…”

After singing his favourite, Panchasika went before the Buddha who apparently was neither distressed/ disturbed nor enchanted by Panchasika’s obscene lyric; strangely, the Buddha commented about the high quality of his singing [it is not known, if he sang it in high pitched operatic or otherwise]. He specifically admired the synchronization between melody, vocal singing and the instrumental music! The Buddha said,

“the notes of your playing are in harmony with the notes of the song; the notes of the song are in harmony with the notes of your veena; instrumental tones do not exceed your vocal tones, and vocal tones do not surpass your veena tones; Panchasika, when did you compose this song?”

Surely the styles, melodies and lyrics of deities who are of extremely cheerful happy-go-lucky beings cannot be calming, soothing or spiritual but much more erotic even than our modern and emerging compositions of sounds, ideas, rhythms and themes; yet the Buddha, perhaps one of the earliest music critics of the world had a great regard for the worldly aspects of life. The above story gives an indication of the Buddha’s insights on Harmony, as well as his perception and patience. [Panchasika’s musical recital is described in detail in by Gurulugomi in his literary work, Amavatura.]

Source: The veena in Buddhist stories and Is disharmony allowed in Buddhism?

Summary of the key points are:

• the notes of your playing are in harmony with the notes of the song
• the notes of the song are in harmony with the notes of the veena
• instrumental tones do not exceed your vocal tones vocal tones do not
• surpass your veena tones

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Answer by Suminda Sirinath S. Dharmasena for Why do we believe it?

It should be verified through pratice by what you experience at the experiential level. If you experience something you know for a fact it is true.

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Answer by Suminda Sirinath S. Dharmasena for How to deal with people giving reviews to the teaching?

Any commentary on the Suttas by anyone is a personal opinion or explanation on that Sutta. If your opinion differs than just leave aside what you do not find agreeable.

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Answer by Suminda Sirinath S. Dharmasena for How to get rid of "Ego"

From what you say I think she also might having a ego problem. This arises in conceiving:

• I (X) am better than Y
• I (X) am equal to Y
• I (X) am lower than Y

when in general it can be perceived by majority of people as an external impartial observer that:

• X is better than Y
• X is equal to Y
• X is lower than Y

There are 9 combination of the above 2 which form different shades of ego.

Now when ego sets in what happens is that you think your view or take in the matter is more superior and discount that the other party has to say. Also your ego makes you attached to your viewpoint. The conflicts happen due to one-sidedness of thinking and emotional attachment to one's view. Best is work on how you can approach and viewpoint or argument more logically than emotionally.

Also see:

• Atammayatā by Piya Tan
• Is There a Soul? by Piya Tan
• Sakkāya Sutta
• Nadī Sutta

... which have discussion on ego.

To get rid of ego you have to get rid of craving or attachment of one's views and attachment to be better than someone else in a given aspect. To do that it is best to do meditation. You can try http://dhamma.org or http://ift.tt/1MBhSqV. Since both you and your girlfriend seems to have some form of superiority it might be a idea for both of you to go to a course.

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Answer by Suminda Sirinath S. Dharmasena for What's the difference between perception and consciousness?

• Consciousness - knows what is felt and results in pleasant, unpleasant or neutral sensation as a reflexive mechanism. Say in the past you had a bitter experience with X and you see him the 1st reaction would be unpleasant sensation. This is a reflex or knee jerk reaction even before you fully recognise the person. See: Viññāṇa (Consciousness)
• Perception - Analyses what has some to your consciousness further and names, rebers and recognises the object. Now you recognise and name the person, this is Mr. X, he has these looks, he was a bully at school, etc. or even perhaps this is another person who looks like Mr X. See: Saññā (Perception)

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Answer by Suminda Sirinath S. Dharmasena for How does the first noble truth associate dukkha with each of the five skandhas?

If for example I take my young, healthy, hygienic form as favorable, and an old, sick, unhygienic form as unfavorable. Then, there is suffering when you grow old, sick or dirty.

If I perceive someone as a loved one, and another a foe, then these perceptions can be misery: when you part with a loved one and have to be with a unloved person.

When you are conscious of the touch of a soft cushion you get a pleasant feeling, and in an uncomfortable seat you get unpleasant feeling. If you get an uncomfortable seat and when your body comes in contact with it you feel unpleasant sensation.

Also any pleasantness that you experience, which can change or come to an end, will give displeasure: for example when you are with someone you like (perceive positively) and you have to part.

Likewise if you analyse every aspect of the 5 aggregates it leads to suffering if there is craving. In absence of craving there is not suffering.

E.g. I do not distinguish someone as a person you do not like then this perception does not lead to suffering.

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Answer by Suminda Sirinath S. Dharmasena for Explain this Theravada Wheel of Life?

Craving, attachment and becoming in the present lead to fabrication and ignorance. Ignorance is included and if it is not present there is no craving and clinging to feelings hence not fabrication.

What is subjected to birth decay and death (in the future) is a being composed of the 5 aggregates due to fabrication and ignorance in the present.

Craving, clinging and becoming in the past due to ignorance hence leading to fabrication creates the rebirth, mind and matter, 6 sense bases, contact and feeling in the present.

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Answer by Suminda Sirinath S. Dharmasena for Zen & Dukkha -- Is Everything Suffering?

From the Theravada perspective.

Whatever is felt is included in suffering - Raho,gata Sutta & Maha Kamma,vibhaṅga Sutta

Feeling are 3 types which are related to unsatisfactoriness (everything is not satisfactory or unpleasant):

• Pain is suffering on its own but pleasant when it changes (dukkha-dukkhatā)
• Pleasure in itself is not suffering but leads to suffering since it changes and ends hence Whatever is felt is included in suffering (vipariṇāma-dukkhatā)
• Neutral feeling are suffering as conditioned existence birth, old age and death is unsatisfactory (Sankhara-dukkha) {what is satisfactory is Nirvana which is not associated with any sensation} and also this can very well lead to the above two types of suffering. This is painful when unknown and pleasant when known.

The main culprit here is craving towards pleasant feeling, aversion towards unpleasant and being ignorant of reality when experiencing neutral feelings. [Pahāna Sutta, Cūla Vedalla Sutta, Avijja Pahana Sutta 2]

Coming back to conditioned existance which associated with unsatisfactoriness of existance (Sankhara-dukkha) is suffering as you are not exempt from birth, aging and death. This is associated with ignorance. This can become a pleasure if known (eradicate ignorance) but painful when unknown (with ignorance). Conditioned existance is not unpleasant entirely but connected to it. [Cūla Vedalla Sutta]

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Answer by Suminda Sirinath S. Dharmasena for Can you point me some Sutras on Buddhist cosmology?

• Kosala Sutta 1
• Aggañña Sutta
• Cakka,vatti Siha,nāda Sutta

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Answer by Suminda Sirinath S. Dharmasena for Where to find multilingual and/or beautifully typeset Buddhist texts?

• Beautifully typed texts - http://dharmafarer.org/, also http://ift.tt/20UaZYl and http://pitaka.lk/ but in Singhala
• Multilingual texts - http://ift.tt/1DpSyUf (you can say it is also beautifully formated), http://ift.tt/1UuhYIN (English and French)

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Answer by Suminda Sirinath S. Dharmasena for Is being skeptical bad?

In the mundane world:

• Doubt on One's Ability
  • You might not undertake beneficial action because of lack of confidence
• Doubt in a Teacher or Doctor
  • You will not learn what is been taught or take the treatment given
• Doubt Something Will Work
  • If you have doubts on if something will work or has a chance to succeed you will not attempt it
• If you doubt something works for you specifically
  • You have confidence something will work but doubtful if it will benefit you. Say you are doubtful a certain fitness routine works on you due to some reason you will avoid such routine or not follow through with earnest
• You have doubt something will work in current times
  • If you think something worked in the past but not any more you might not follow through with it in earnest
  • You are too old or too young to do something

Similarly when practicing meditation. You have to have confidence in:

• Teacher
• The technique
• The benefits to be reaped
• One's ability to execute and come out successful
• It will work for you
• It will work in currently and also regardless of one's age

In essence being skeptical in any endeavour diminishes your ability to accomplish the end goal.

More broadly speaking with respect to all the hindrances including doubt. What needs to be done is to starve the hindrances and feed the awakening factors. [(Nīvaraṇa Bojjhaṅga) Ahara Sutta] Since hindrances weekend wisdom and the awakening factors enhances wisdom. [Āvaraṇa Nīvaraṇa Sutta]. The hindrances are also dependently arise based on the unwholesome roots. [(Akusala,mūla) Añña,titthiya Sutta]. Couple of way to overcome them are given in [Nīvarana,pahana Vagga], [(Satipaṭṭhāna) Nīvaraṇa Sutta], etc.

The reason for doubt is unwise attention. [Nīvarana,pahana Vagga] With unwise attention you begin to believe something not inline with reality and start doubting the teacher, teaching, benefits of the pratice.

Also see:

• Vicikicchā by Piya Tan,
• The Five Mental Hindrances and Their Conquest: Selected Texts from the Pali Canon and the Commentaries compiled and translated by Nyanaponika Thera,
• The Wings to Awakening: An Anthology from the Pali Canon translated and Explained by Thanissaro Bhikkhu (Geoffrey DeGraff) - on awakening factors which you should strengthen

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Answer by Suminda Sirinath S. Dharmasena for Buddhist point of view in the research process

I can attempt to answer this from a Theravada standpoint. Though I can try to draw a parallel between the mind and ocean but this might not be the Mahayana standpoint. But I found this if this might be of interest: Make Your Mind an Ocean: Aspects of Buddhist Psychology by Ven. Lama Thubten Yeshe Edited by Nicholas Ribush

Also what has being quoted seems related to the Bible as it is said this person turned to Christianity or could have been a mix and match from Buddhism and Christianity. Strikingly similar passages Isaiah 57:20, Ephesians 4:14 and James 1:6.

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When you learn or do research you learn a concept (paññatti). First you will have words labeling (nama-paññatti) certain concepts (attha-paññatti). To describe this you will use a vocabulary which gives meaning to the conceptual terms (nirutti). There perhaps would be a language around how the words are used.

In learning when conceptualising something you recognise elements by which you want to build the concept. Say initially a baby sees his mother then applies the labeling "mother" and concept associated with it. As you learn new things there are 2 parts. 1st apply a label and then associate meaning with the lable.

For a more theoretical discussion on this see:

Two kinds of paññatti are distinguished. One is called nama-paññatti and the other attha-paññatti. The first refers to names, words, signs, or symbols through which things, real or unreal, are designated: “It is the mere mode of recognising (saññakaramatta) by way of this or that word whose significance is determined by worldly convention.” [128] It is created by worldly consent (lokasanketa-nimmita) and established by worldly usage (lokavoharena siddha). [129] The other, called attha-paññatti, refers to ideas, notions, or concepts corresponding to the names, words, signs, or symbols. It is produced by the interpretative function of the mind (kappana) and is based on the various forms or appearances presented by the real elements when they are in particular situations or positions (avattha-visesa). [130] Both nama-paññatti and attha-paññatti thus have a psychological origin and as such both are devoid of objective reality.

Nama-paññatti is often defined as that which makes known (paññapanato paññatti) and attha-paññatti as that which is made known (paññapiyatta paññatti). [131] The former is an instance of agency definition (kattu-sadhana) and the latter of object definition (kamma-sadhana). What both attempt to show is that nama-paññatti which makes attha-paññatti known, and attha-paññatti which is made known by nama-paññatti, are mutually inter-dependent and therefore logically inseparable. This explains the significance of another definition which states that nama-paññatti is the term’s relationship with the ideas (saddassa atthehi sambandho) and that attha-paññatti is the idea’s relationship with the terms (atthassa saddehi sambandho). [132] These two pairs of definition show that the two processes of conceptualization and verbalization through the symbolic medium of language are but two separate aspects of the same phenomenon. It is for the convenience of definition that what really amounts to a single phenomenon is treated from two different angles, which represent two ways of looking at the same thing.

The difference is established by defining the same word, paññatti, in two different ways. When it is defined as subject it is nama-paññatti—the concept as name. When it is defined as object it is attha-paññatti—the concept as meaning. If the former is that which expresses (vacaka), the latter is that which is expressible (vacaniya). [133] In this same sense, if the former is abhidhana, the latter is abhidheya. [134] Since attha-paññatti stands for the process of conceptualization it represents more the subjective and dynamic aspect, and since nama-paññatti stands for the process of verbalization it represents more the objective and static aspect. For the assignment of a term to what is constructed in thought—in other words, its expression through the symbolic medium of language—invests it with some kind of relative permanence and objectivity. It is, so to say, crystallised into an entity.

Now the definition of attha-paññatti as that which is made known by nama-paññatti gives rise to the question as to what its position is in relation to the real existents (dhammas). For if the real existents, too, can be made known (= attha-paññatti), on what basis are the two categories, the real and conceptual, to be distinguished? What should not be overlooked here is that according to its very definition attha-paññatti exists by virtue of its being conceived (parikappiyamana) and expressed (paññapiyamana). Hence it is incorrect to explain attha-paññatti as that which is conceptualizable and expressible, for its very existence stems from the act of being conceptualised and expressed. This rules out the possibility of its existing without being conceptualised and expressed. In the case of the dhammas or real existents the situation is quite different. While they can be made known by nama-paññatti, their existence is not dependent on their being known or conceptualised. Where such a real existent is made known by a nama-paññatti, the latter is called vijjamana-paññatti, [135] because it represents something that exists in the real and ultimate sense (paramatthato). And the notion or concept (= attha-paññatti) corresponding to it is called tajja-paññatti, the verisimilar or appropriate concept. [136] This does not mean that the real existent has transformed itself into a concept. It only means that a concept corresponding to it has been established.

Source: The Dhamma Theory Philosophical Cornerstone of the Abhidhamma by Y. Karunadasa

I Buddhism there concepts which are ultimate realities. Following describes how these are learned and understood.

Now the definition of attha-paññatti as that which is made known by nama-paññatti gives rise to the question as to what its position is in relation to the real existents (dhammas). For if the real existents, too, can be made known (= attha-paññatti), on what basis are the two categories, the real and conceptual, to be distinguished? What should not be overlooked here is that according to its very definition attha-paññatti exists by virtue of its being conceived (parikappiyamana) and expressed (paññapiyamana). Hence it is incorrect to explain attha-paññatti as that which is conceptualizable and expressible, for its very existence stems from the act of being conceptualised and expressed. This rules out the possibility of its existing without being conceptualised and expressed. In the case of the dhammas or real existents the situation is quite different. While they can be made known by nama-paññatti, their existence is not dependent on their being known or conceptualised. Where such a real existent is made known by a nama-paññatti, the latter is called vijjamana-paññatti, [135] because it represents something that exists in the real and ultimate sense (paramatthato). And the notion or concept (= attha-paññatti) corresponding to it is called tajja-paññatti, the verisimilar or appropriate concept. [136] This does not mean that the real existent has transformed itself into a concept. It only means that a concept corresponding to it has been established.

Source: The Dhamma Theory Philosophical Cornerstone of the Abhidhamma by Y. Karunadasa

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An untamed mind your thoughts rise and fall like sea waves. So effort should be put to tame your mind. With continuous stilling of the mind the resistance or hindrances to achieving this is overcome.

Interestingly a few others have things along similar lines but all share some resemblance to Bible verses adopted to the Buddhist context. Perhaps since "mind like the sea" passages even in a Buddhist context are adopted from bible passages.

Conquer Yourself “It is better to conquer yourself than to win a thousand battles. Then the victory is yours. It cannot be taken from you, not by angels or by demons, heaven or hell.”

He who can conquer himself is greater than the mighty. To conquer yourself you must conquer your mind. You must control your thinking. Your thoughts cannot be tossed to and fro like the waves of the sea. You may be thinking, “I can’t control my thoughts, if a thought comes, it comes.” To that I say, you may not be able to stop a bird from flying over your head, but you can certainly stop him from building a nest in your hair. Dismiss thoughts that are contrary to the life you desire to live. Buddha said, “It is a man’s own mind, not his enemy or foe that lures him to evil ways.”

Source: 10 Must Read Life Lessons from Buddha

“It is better to conquer yourself than to win a thousand battles.”

-Buddha

"One must find the source within one's own Self, one must possess it. Everything else was seeking -- a detour, an error."

-Siddhartha

I firmly believe in the realization of one's self. From it stems the true meaning of my life. From here am I, bestowed with the understanding and courage to follow my righteous path.

Unless we learn to control our 'self', we will be swayed by it. I believe that whatever you desire and dream, is attained, once you agree to the notion that it is you, and you only that needs to be conquered. To discover and unravel the fountainhead of everything - passion, greed, peace, anger, anxiety, and true happiness, you need not go anywhere but listen to your inner voice. Your mind knows only some things, but your inner voice tells you everything.

However your inner voice, your internal speech or your conscience, whatever you may want to call it, has been burdened, thwarted and gradually emptied by the vices in your life. Your conscience has yielded to the perfect examples of how ordinary men should live their lives. It has been designed by the beliefs in popular magazines and opinions others have of you. It has even been wrongly submerged under your own sea of thoughts, most of which you believe, define you as a being. However, it isn't the truth. Far from it.

That silvery voice speaks to you every so often. To be receptive, you must halt your mind from obstructing it. Hence, to conquer yourself, you must conquer your mind. You must pay heed to, but constrain your thinking. Your thoughts cannot be tossed to and fro like the waves of the sea. You may be thinking, “I can’t control my thoughts, it comes, if it wants to.” Buddha says "You may not be able to stop a bird from flying over your head, but you can certainly stop him from building a nest in your hair." If you dream of a life with endless possibilities, live with an unsatiated curiosity for the knowledge of 'self' and dismiss thoughts negating your promise-filled belief.

Source: What is the most important belief that propels your life? and What is your most unshakeable belief? but this mis attributes one of Martin Luther King, Jr. quotes as one of the Buddha's.

As Martin Luther once said with regard to temptation and tempting thoughts: we cannot control what birds fly over our heads. We can only control whether they build nests in our hair.

Source: Did Jesus Ever Sin?

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Answer by Suminda Sirinath S. Dharmasena for Relics/ dhathu have supernatural powers?

The supernormal acts can happen in 2 ways:

• The Person has Jhanic powers and made a strong determination that so and so should happen with the relicts
• A deva or being which the power influence matter in the human realm influences the relicts

Generally in my opinion the latter is happens when relicts mysteriously appear in shrine rooms and places of worship. If the relicts do not get veneration in where they are a deva may bring them to another place where they might get the veneration.

The former case may be associated with crystallizing of the relicts. E.g.: http://ift.tt/1LuGMOb

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Answer by Suminda Sirinath S. Dharmasena for Can someone point me the Sutra that explains the fall of Human civilization?

This is found in Cakka,vatti Siha,nāda Sutta

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Answer by Suminda Sirinath S. Dharmasena for How does the Dhamma reconcile slavery?

In Vanijjā Sutta it is said a lay follower should not engage in 5 types of trades which include Trading in humans (satta vaṇijjā). Some forms of slavery is still persist today.

Trading in humans. Although slavery has been officially or effectively banned and ended in almost every nation, various forms of slavery still exist. The most common kinds of disguised slavery include child labour, forced labour, forced prostitution, and the selling and buying of children and adults. Children should be schooling until they are old and mature enough to work gainfully. No one should be forced to work against their will or without proper health considerations, contract or remuneration. All workers and employees should be properly treated.

Prostitution is wrong simply because the person is treated and exploited in a physical sense. Even if they are paid for their services, the liaisons are rooted in lust, which is an unwholesome root as they are treated as mere objects of pleasure.

The negative implications are greater if the perpetrator is married, as this means disloyalty to the spouse and a bad example to their children, who are likely to repeat the vicious cycle. There are also the grave dangers of sexually-transmitted diseases. However, we should not be too quick to blame the prostitutes themselves, because they are usually the victims of abuse, poverty or social problems. The roots of the problem should be addressed in order to help them rise above their unwholesome circumstances to live dignified lives.

Buying and selling of children is a form of slavery as they often end up in forced labour, prostitution, abuse and other unhappy circumstances. Buddhism, however, is not against legal and proper adoption of children. In difficult circumstances, such as the children being abused or becoming orphans, they should be given proper care, protection (such as becoming wards of the state), and education.

Source: Right Livelihood by Piya Tan

It was common to have slaves in India at the time. Not too long ago there were prominent US presidents also who owned slaves and also a civil war over slavery. This again was a cultural norm than do with Buddhism. The Buddha also might have seen at that time any radical change might have not been possible, hence resorted to saying being good to slaves as this will have a wider and practical impact. If you look at the Sutta on the layman's precepts early Suttas did not have any reference to taking intoxicated. This was before all the major kings and tycoons were his disciples and it was acceptable in the higher classes to have a small drink. Introducing this prematurely would have put off possible people from the Dhamma. But once established the Buddha did bring in the 5th precept. (E.g. Sigalovada Sutta only has the 4.) Likewise saying no to slavery may have triggered a reaction something akin to the US Civil on weighing the benefits of such against spreading the benefits of the Dhamma he would have thought saying be good to your slaves would resulted in overall maximising benefit. Even prominent disciples like Anathapindika, Visakha owned slaves but when the masters were receptive to the Dhamma and they got established, the benefits flowed to the slaves also.

Some advice Vishaka was given included:

Before taking her food, a wife should first see that her parents-in-law and husband are served. She should also make sure that his servants are well cared for.

Before going to sleep, a wife should see that all doors are closed, furniture is safe, servants have performed their duties, and that parents-in-law have retired. As a rule, a wife should rise early in the morning and unless she is sick, she should not sleep during the day.

Source: Life of the Buddha - Visakha, Great Female Supporter

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Answer by Suminda Sirinath S. Dharmasena for Why do Buddhist's cremate instead of burying?

In historic times it was a practice to wrap the body in a cloth and throw it into the forest or designated grave ward. The clothes used to wrap the body was used to stitch robes. Also the pratice of doing cemetry contemplation was based on such disposed bodies.

Creation is a more cultural evolution than being Buddhist at least in the Theravada perspective.

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Answer by Suminda Sirinath S. Dharmasena for Does knowing Pali/Sanskrit (and to which level) give one more insights while reading Buddhist scripts?

Pali is difficult to translate into western languages due to lack of expressive power. Though there is much effort to study the Pali cannot there are instances where translators / teachers / lineages have disagreed on meaning. E.g.

In order for meditators to understand the term sampajanna, we have translated it as-'The constant thorough understanding of impermanence'. It is felt that this translation conveys more fully the precise meaning of the term used by the Buddha. If the term sampajanna is translated too concisely into English its meaning can be lost. It has usually been translated as clear comprehension, bare comprehension, etc. At first glance, these translations appear to be correct. However, some have taken this to mean that one must merely have clear comprehension of bodily activities. Interpretations such as this may have had the effect of misleading some meditators on the path of Dhamma. To try and minimize any confusions for meditators the more wordy translation- 'the constant thorough understanding of impermanence'- has been chosen.

Source: Sampajanna-the Constant Thorough Understanding of Impermanence

Especially in English some translations are loose fit hence some argue that the particular rendering though they principally agree on the meaning can lead to confusions. E.g. What is the Interpretation of Parimukham in the context of Buddhist Meditation?

Though strictly necessary knowing Pali would definitely help in understanding the teaching. There are many books which still has not being translated into other languages. E.g. Parajikan Atthakatha see: U Ba Khin and his reference to Parajikan Atthakatha

There multiple research groups which research the scriptures like:

• http://atbu.org/
• http://www.iabu.org/
• http://ift.tt/1Mb9TWM
• http://ocbs.org/
• http://ift.tt/1XxZx3V
• http://ift.tt/1Mb9TWS
• http://ift.tt/1XxZy88
• http://ift.tt/1Mb9SCd
• http://ift.tt/1XxZx3Z
• http://ift.tt/1Mb9SCg
• http://ift.tt/1J8AWd2
• http://ift.tt/1Mb9Uda
• http://ift.tt/1XxZyop
• http://ift.tt/1286wdB
• etc.

In addition the institutions which does Etymology studies:

• http://vridhamma.org/
• http://ift.tt/1Mb9SCl

Also there are prominent people who does research on this front. Excluding people tied to universities and institution following are very prominent:

• Ven. Sujato - http://ift.tt/1XxZx41
• Piya Tan / http://dharmafarer.org/. E.g. on essay written in this area is: Language and Discourse

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Answer by Suminda Sirinath S. Dharmasena for How should one look at buddhist mythologies and cosmologies from a scientific perspective

... reconcile with modern science? ...

Modern science is always changing with new theories and discoveries but Buddhism is presented as eternal or timeless which is valid in the past, present and future. Hence these two cannot be reconciled.

... including Karma could be partially gained/observed through meditation. ...

E.g.

Thus, by means of the divine eye, may I see beings passing away and reappearing, and how they fare according to their karma.’

Source: Nimitta Sutta

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Answer by Suminda Sirinath S. Dharmasena for How many monks required to ordain or create new Sangha?

Quorum of 10 of 10 years standing, 5 in border areas. 5 is the quorum generally outside India. [page 108, Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo (The Library of Religious Beliefs and Practices) 2nd Edition by Richard F. Gombrich]

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Answer by Suminda Sirinath S. Dharmasena for problems with meditation in the morning

How to overcome lethargy in the morning

• Walking meditation can help as mentioned in one of the other answers
• If you are doing body scanning meditation then do this fast and taking large parts. Fast movement increases vitakka.
• If you are doing breath meditation or samatha increase reviewing (see p 35 Knowing and See by Ven. Pa Auk Sayadaw) if the mind is with the object and redirect your attention to the object. This keeps your mind from wandering away.
• Also this can be partly due to drowsiness / sloth and torpor hence look at the techniques in: Pacalā Sutta

Should you meditate at least a little in the morning when you are time pressed and lethargic

You pratice twice a day. Morning session reduces the build up of defilements over nights. Also if in one period the meditation session is full of hindrances at least the other will workout. Do not assume this will always happen in the mornings.

Rise energy levels

Trying to maintain the object of meditation (vitakka & Vicara) itself rises energy levels.

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Answer by Suminda Sirinath S. Dharmasena for Is the Buddha God?

Is the Buddha an historic person (did he really exist)?

See: Did Gautama Buddha exist?

If yes, was he a human being or a God, or both, or a human that became a god or God?

See (Pāda) Doṇa Sutta as pointed out in one of the other answers,

Do Buddhists regard him as an emanation of God (for example, as Christians regard Jesus of Nazareth), or a prophet of God (as Muslims regard Mahomet), or an angel?

No. You have to liberate yourself through your own pratice of Vipassana. Nobody else can give you liberation.

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Answer by Suminda Sirinath S. Dharmasena for How can one point to one's consciousness?

In short:

• You cannot point to your consciousness nor can you feel it directly
• You can direct [point] your attention to the respective consciousness at any of the 6 sense doors to which you can feel the sensations born out of contact (passa - also see: What is the definition of passa ?)

In the case you point to your eye through body consciousness by feeling the sensations around the eye. Here you are not pointing to the eye consciousness but directing your attention to the body consciousness around where the eye physically exist.

In the case what to point to an object of the eye you direct your attention to the eye consciousness whereby you see the object at the eye.

In both cases above once contact with the eye happens this is followed by the contact with the mind in which further processing and thinking is done.

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Answer by Suminda Sirinath S. Dharmasena for Jhāna, seeing the welfare of self and other

If there is water in a pot mixed with red, yellow, blue or orange color, a man with a normal faculty of sight, looking into it, could not properly recognize and see the image of his own face. In the same way, when one's mind is possessed by sensual desire, overpowered by sensual desire, one cannot properly see the escape from sensual desire which has arisen; then one does not properly understand and see one's own welfare, nor that of another, nor that of both; and also texts memorized a long time ago do not come into one's mind, not to speak of those not memorized.

SN 46:55

...

There are five impediments and hindrances, overgrowths of the mind that stultify insight. What five?

Sensual desire is an impediment and hindrance, an overgrowth of the mind that stultifies insight. Ill-will... Sloth and torpor... Restlessness and remorse... Sceptical doubt are impediments and hindrances, overgrowths of the mind that stultify insight.

Without having overcome these five, it is impossible for a monk whose insight thus lacks strength and power, to know his own true good, the good of others, and the good of both; nor will he be capable of realizing that superhuman state of distinctive achievement, the knowledge and vision enabling the attainment of sanctity.

But if a monk has overcome these five impediments and hindrances, these overgrowths of the mind that stultify insight, then it is possible that, with his strong insight, he can know his own true good, the good of others, and the good of both; and he will be capable of realizing that superhuman state of distinctive achievement, the knowledge and vision enabling the attainment of sanctity.

— AN 5:51

...

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

Sourced from: The Five Mental Hindrances and Their Conquest Selected Texts from the Pali Canon and the Commentaries compiled and translated by Nyanaponika Thera

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Answer by Suminda Sirinath S. Dharmasena for I enjoy sex just like I enjoy good movie. What is wrong about it?

Until and unless i become enlightened I will be driven by my needs.

Even when you are enlightened you will have your bodily needs but this is not fueled by greed, hatred or ignorance.

At times I am aware and these urges do not overpower me but not always.

When a person gets overpowered by lust or any other form greed, hatred or ignorance what happens is that the person has lost his mastery over the mind.

The Buddhist pratice has a 3 fold training covering higher virtue, higher mind and higher wisdom. When you mastery over the mind is shaky then so will become your wisdom.

What is wrong here according to Buddhism?

Buddhism training is such that you do not become a slave your your mind and your uncontrolled desires and aversion. So this is not a desirable situation to be in but as worldlings these things happen. With lapse of time you have to train so you are not a puppet of your desires but you have control over the mind and finally eradicate the roots (greed, hatred, ignorance, non greed, non hatred, non ignorance) by which you finally gain ultimate control or mastery over the mind.

Enjoyment?

As a householder you can enjoy within the framework of the 5 Precepts.

If yes that is the case then with all people who are enjoying writing in this forum. Desire to help others masquerades as compassion. I find desires as the central point of origin of actions. I have my doubts whether compassion is the real force. I think compassion is mixed with desire in all our actions till we are liberated. Please enlighten me.

Action can be due to: Chanda which can be either wholesome or not. If the action is attached to either greed, hatred or ignorance it is not wholesome. Having desire to act on its own is not a bad thing.

I enjoy sex just like I enjoy good movie. What is wrong about it?

It is preoccupation with sex or to the opposite sex which might be leading to excessive desires, hence to start with you can reduce this. Details in overcoming this is given in: Saññoga Sutta

And the women became excessively preoccupied with the men, and the men with the women. Owing to this excessive preoccupation with each other, lust was aroused, and their bodies burned [with passion]. Because of this burning, they indulged in sexual activity. - Aggañña Sutta

In essence what you are doing is you are evaluating some one desirable or ugly and developing craving and aversion to the present and unpleasant sensation that follows. This processes should stop whereby you are equanimity knowing the arising and passing nature of the arisen feeling.

Now coming to what is wrong with it:

• Lust is a craving which cases the cycle of dependent origination to turn creating more misery in the future. Also covered in the 2 Noble Truth.
• It is part of sensory desire (kāmacchanda) in the 5 hindrances which will stall your spiritual progress.

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