Answer by Suminda Sirinath S. Dharmasena for Is observing the start-middle-end of breath a correct practice in Anapanasati meditation?

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.

See: How is the Pali Phase "Sabbakayapatisamvedi Assasissami... passasissamiti sikkhati..." Interpreted as per Different Linage?

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Answer by Suminda Sirinath S. Dharmasena for Looking for a clear explanation of "interdependent origination" in English (one that doesn't rely a lot of Buddhist terminology)?

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:

• When the cause is present, the effect arising from the cause is present as well
• When the cause arises, the effect arising from the cause arises as well
• When the cause is not present, the effect arising from the cause is not present as well
• When the cause ceases, the effect arising from the cause ceases as well

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.

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Answer by Suminda Sirinath S. Dharmasena for Did Buddha forbid paying respect to deities of contemporary traditions?

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.

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Answer by Suminda Sirinath S. Dharmasena for Why intake of intoxicating substances is not included in 10 unwholesome actions?

• Saleyyaka Sutta mention 10 without intake of intoxicants
• Veludvāreyya Sutta mention 7 without intake of intoxicants
• Sigal’ovada Sutta mention 4 without intake of intoxicants (this is mentioned separately though)

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.

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Answer by Suminda Sirinath S. Dharmasena for What arises first - feeling of object or visual representation of object?

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:

• you get conscious about the object to which you experience a reflexive reaction which intens manifests as sensation of pain, pleasure or neutral depending on if the reaction what a positive, negative or neutral reaction. See: consciousness and feeling / sensation
• together with the reaction, the sensation that follow and other qualities of the object you build a perception of the object. See: perception

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

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Answer by Suminda Sirinath S. Dharmasena for What are the differences between meritorious acts and wholesome acts?

• Meritorious act - an act not necessarily devoid of the unwholesome roots. E.g. you give expecting some positive result in the future, hence with some attachment
• Wholesome act - and act devoid of unwholesome roots. E.g. giving with the motivation it will create the conditions for liberation.

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.

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Answer by Suminda Sirinath S. Dharmasena for Why are buddhists hostile?

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.

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