text:
Where is the mind referred to as being luminous?
I recall the natural state of mind being referred to as luminous somewhere in Buddhist canonical texts. I've always been very taken with that imaginary. I'm sure it's quite a common image in the texts but can anyone give me one or two examples of it. Also is this concept/image linked to the notion of Buddha Nature in some way?

The following quotes describing the Luminous Mind are from the book "The Tibetan Book of Living and Dying" by Sogyal Rinpoche:
The Nature of The Mind

Nyoshul Khenpo Rinpoche said:
Profound and tranquil, free from complexity,
Uncompounded luminous clarity,
Beyond the mind of conceptual ideas;
This is the depth of the mind of the Victorious Ones.
In this there is not a thing to be removed,
Nor anything that needs to be added.
It is merely the immaculate
Looking naturally at itself.
-- The Tibetan Book of Living and Dying, p. 50

The Innermost Essence

You might ask: "If realizing the View is realizing the nature of mind, what then is the nature of mind like?" Imagine a sky, empty, spacious, and pure from the beginning;
its essence is like this. Imagine a sun, luminous, clear, unobstructed, and spontaneously present; its nature is like this. Imagine that sun shining out impartially on us and all things, penetrating all directions; its energy, which is the manifestation of compassion, is like this: nothing can obstruct it and it pervades everywhere.
-- The Tibetan Book of Living and Dying, p. 157

The Practices For Dying

More intrinsically, Amitabha is the limitless, luminous nature of our mind. At death the true nature of mind will manifest at the moment of the dawning of the Ground Luminosity, yet not all of us may have the familiarity with it to recognize it. How skillful and compassionate the buddhas are to have handed down to us a method for invoking the very embodiment of the luminosity in the radiant presence of Amitabha!
-- The Tibetan Book of Living and Dying, p. 236-237

The Ground

As I have explained, in death all the components of our body and mind are stripped away and disintegrate. As the body dies, the senses and subtle elements dissolve, and this is followed by the death of the ordinary aspect of our mind, with all its negative emotions of anger, desire, and ignorance. Finally nothing remains to obscure our true nature, as every- thing that in life has clouded the enlightened mind has fallen away. And what is revealed is the primordial ground of our absolute nature, which is like a pure and cloudless sky.
This is called the dawning of the Ground Luminosity, or "Clear Light," where consciousness itself dissolves into the all- encompassing space of truth. The Tibetan Book of the Dead says of this moment:
The nature of everything is open, empty and naked like the sky Luminous emptiness, without center or circumference: the pure,
  naked Rigpa dawns.
Padmasambhava describes the luminosity:
This self-originated Clear Light, which from the very beginning was never bom,
Is the child of Rigpa, which is itself without any parents—how amazing!
This self-originated wisdom has not been created by anyone—how amazing!
It has never experienced birth and has nothing in it that could cause it to die—how amazing!
Although it is evidently visible, yet there is no one there who sees it—how amazing!
Although it has wandered through samsara, no harm has come to it—how amazing}.
Although it has seen buddhahood itself no good has come to it— how amazing!
Although it exists in everyone everywhere, it has gone unrecog- nized—how amazing!
And yet you go on hoping to attain some other fruit than this else- where—how amazing!
Even though it is the thing that is most essentially yours, you seek for it elsewhere—how amazing!
Why is it that this state is called "luminosity" or Clear Light? The masters have different ways of explaining this. Some say that it expresses the radiant clarity of the nature of mind, its total freedom from darkness or obscuration: "free from the darkness of unknowing and endowed with the abil- ity to cognize." Another master describes the luminosity or Clear Light as "a state of minimum distraction," because all the elements, senses, and sense-objects are dissolved.
What is important is not to confuse it with the physical light that we know, nor with the experiences of light that will unfold presently in the next bardo; the luminosity that arises at death is the natural radiance of the wisdom of our own Rigpa, "the uncompounded nature present throughout all of samsara and nirvana."
The dawning of the Ground Luminosity, or Clear Light, at the moment of death is the great opportunity for liberation. But it is essential to realize on what terms this opportunity is given. Some modern writers and researchers on death have underestimated the profundity of this moment. Because they have read and interpreted the Tibetan Book of the Dead without the benefit of the oral instructions and training that fully explain its sacred meaning, they have oversimplified it and jumped to quick conclusions.
One assumption they then make is that the dawning of the Ground Luminosity is enlighten- ment. We might all like to identify death with heaven or enlightenment; but more important than mere wishful think- ing is to know that only if we have really been introduced to the nature of our mind, our Rigpa, and only if we have estab- lished and stabilized it through meditation and integrated it into our life, does the moment of death offer a real opportu- nity for liberation.
Even though the Ground Luminosity presents itself natu- rally to us all, most of us are totally unprepared for its sheer immensity, the vast and subtle depth of its naked simplicity. The majority of us will simply have no means of recognizing it, because we have not made ourselves familiar with ways of recognizing it in life. What happens, then, is that we tend to react instinctively with all our past fears, habits, and condi- tioning, all our old reflexes. Though the negative emotions may have died for the luminosity to appear, the habits of lifetimes still remain, hidden in the background of our ordinary mind. Though all our confusion dies in death, instead of surrendering and opening to the luminosity, in our fear and ignorance we withdraw and instinctively hold onto our grasping.
This is what obstructs us from truly using this powerful moment as an opportunity for liberation. Padmasambhava says: "All beings have lived and died and been reborn count- less times. Over and over again they have experienced the indescribable Clear Light. But because they are obscured by the darkness of ignorance, they wander endlessly in a limitless samsara."
-- The Tibetan Book of Living and Dying, p. 263-265

The Universal Process

Remember now that when we looked at the nature of mind, we saw that it had these three same aspects: its empty, skylike essence, its radiant luminous nature, and its unob- structed, all-pervasive, compassionate energy, which are all simultaneously present and interpenetrating as one within the Rigpa.
  Padmasambhava describes this in the following way:
Within this Rigpa, the three kayas are inseparable and fully pres- ent as one:
Since it is empty and not created anywhere whatsoever, it is the Dharmakaya,
Since its luminous clarity represents the inherent transparent radi- ance of emptiness, it is the Sambhogakaya.
Since its arising is nowhere obstructed or interrupted, it is the Nir- manakaya.
These three being complete and fully present as one, are its very essence}
The three kayas, then, refer to these three intrinsic aspects of our enlightened mind; they also, of course, refer to different capacities of our perception. The vast majority of us are lim- ited in our vision, and only perceive the Nirmanakaya dimen- sion of form and manifestation. This is the reason that for most of us the moment of death is a blank and a state of oblivion, for we have neither encountered nor evolved any way of recognizing the Dharmakaya reality when it arises as the Ground Luminosity.
Nor do we have any hope of recog- nizing the Sambhogakaya fields as they appear in the bardo of dharmata. Because our entire life has been lived out within the realm of the impure perceptions of the Nirmanakaya manifes- tation, so at the moment of death we are transported directlyback into that dimension; we awaken, frantic and distracted, in the bardo of becoming in the mental body, taking illusory experiences for solid and real just as we have in lives before, and stumbling helplessly, propelled by past karma, toward rebirth.
Highly realized beings, however, have awakened in them- selves a perception completely different from our own, one that is purified, evolved, and refined to such an extent that, while they still dwell in a human body, they actually perceive reality in a totally purified form, transparent to them in all its limitless dimension. And for them, as we have seen, the expe- rience of death holds no fear or surprises; it is embraced, in fact, as an opportunity for final liberation.
-- The Tibetan Book of Living and Dying, p. 347-348

This was the kind of thing I've read before. It's good to read it again. Thank you

You're welcome. Tibetan Buddhism has some beautiful, visually strong and powerful descriptions of the mind.

The earliest reference is from the Pali Tipitaka, AN 5.49-50:

49. “pabhassaramidaṃ, bhikkhave, cittaṃ. tañca kho āgantukehi upakkilesehi upakkiliṭṭhan”ti.
50. “pabhassaramidaṃ, bhikkhave, cittaṃ. tañca kho āgantukehi upakkilesehi vippamuttan”ti.
Luminous, o Bhikkhus, is this mind. And indeed by those invading defilements it is defiled.
Luminous, o Bhikkhus, is this mind. And indeed from those invading defilements it is released.

Buddha nature is luminosity of mind seeing perfection in every moment, every phenomena, every living beings i.e. not a single taint of imperfection. Needs a Path to bring Perfection into fruition - 84,000 of them. Choose one (or more) that suits.

Can you add one or more reference (to the texts) for that statement? The OP's question is a "[tag:reference-request]" topic.

No texts. Look for a genuine spiritual guide.

I think the OP is asking for "one or two examples" of "mind being referred to as luminous somewhere in Buddhist canonical texts", and so this doesn't answer that question.

Google "luminosity of the mind", "luminous mind"....

Also google "defilements and luminosity"


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What is the relationship between Tathāgatagarbha and Buddha Nature?
Can someone help me out with the relationship between Tathāgatagarbha and Buddha Nature. The way that Tathāgatagarbha was described to me was it's like someone finding an amazing jewel in a great heap of dung. I take this to be like the natural state of mind been very pure or radiant in some way. My understanding of Buddha Nature is similar. So are they related concepts? Do they come from different traditions or is my naive understanding way off?

They are the same thing. Tathagatagarbha is the most common Sanskrit term, but occasionally it is referred to with different terms like Sugatagarbha or Buddha-dhatu but they all mean the same thing.

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A question on morality
As I understand it, we carry out generous and selfless deeds for the purpose of acquiring positive kamma and/or promoting our spiritual quest. However, this seems like a form of greed, one of the three unwholesome roots (I think that's what it is labeled as, unsure). How can moral acts be qualified as free of greed, when it seems that the motive for morality is ultimately self-gain (greed)?

Your question might be considered a mixture of asking about sila (morality) and dana (giving). The reasons for doing each are a little different.
The most basic reason for acting with sila is to prevent remorse at our own wrongdoings which would make samadhi (concentration or meditation practice) far more difficult. Being able to practice proper samadhi leads to panna (wisdom). Sila, samadhi, and panna are all intricately connected and the whole thing breaks down when one is filled with remorse at wrong doing.
You should be interested in your own enlightenment. From What Buddhist Believe, by Dr. K. Sri Dhammanada. (page 266-267)

You Have to Save Yourself
ONESELF, indeed, is one’s saviour, for what other saviour
  would there be? With oneself well controlled the problem
  of looking for an external saviour is solved.
  (DHAMMAPADA 166)
As the Buddha was about to pass away, His disciples came from
  everywhere to be near Him. While the other disciples were constantly
  at His side and in deep sorrow over the impending loss of their
  Master, a monk named Attadatta went into his cell and practised
  meditation. The other monks, thinking that he was unconcerned
  about the welfare of the Buddha, were upset and reported the matter
  to Him. The monk, however, addressed the Buddha thus, ‘Lord as
  the Blessed One would be passing away soon, I thought the best way
  to honour the Blessed One would be by attaining Arahantship
  during the lifetime of the Blessed One itself’. The Buddha praised
  his attitude and his conduct and said that one’s spiritual welfare
  should not be abandoned for the sake of others.
  In this story is illustrated one of the most important aspects of
  Buddhism. A person must constantly be on the alert to seek his or
  her own deliverance from Samsara, and ‘salvation’ must be brought
  about by the individual alone. One cannot look to any external
  force or agency for help to attain Nirvana.

Working towards our own enlightenment is clearly acceptable and expected.
The most basic reason for acting with generosity, is to reduce our own greed or attachment to our own resources. If we cling to anything, we suffer. If we give with wholesome intentions, we reduce our clinging to our own resources which reduces our suffering. That's different than giving with the expectation of receiving a good kammic effect in return. There are good kammic effects connected with acts taken with wholesome intentions, but we don't know the timetable on receipt of such kammic fruits. It could be a long way off.
So we do good things because it's good for our mind states, which is good for our eventual enlightenment. The importance of creating the conditions for our own enlightenment was stressed by the Buddha among his last words.

Thanks for the response, it's great- thorough and definitely answers my question!

I think we're supposed to distinguish between wholesome and unwholesome desire.
I think the word for greed or unwholesome desire is Taṇhā (literally "thirst"). The Wikipedia article says,

Contrast to wholesome desire (chanda)
The Buddhist teachings contrast the reflexive, self-centered desire of taṇhā with wholesome types of desire, such as the desire to benefit others or the desire to follow the Buddhist path.[c] Wholesome types of desire are traditionally identified as chanda.[20][21][d]
Ajahn Sucitto states:

Sometimes taṇhā is translated as “desire,” but that gives rise to some crucial misinterpretations with reference to the way of Liberation. As we shall see, some form of desire is essential in order to aspire to, and persist in, cultivating the path out of dukkha. Desire as an eagerness to offer, to commit, to apply oneself to meditation, is called chanda. It’s a psychological “yes,” a choice, not a pathology. In fact, you could summarize Dhamma training as the transformation of taṇhā into chanda. It’s a process whereby we guide volition, grab and hold on to the steering wheel, and travel with clarity toward our deeper well-being. So we’re not trying to get rid of desire (which would take another kind of desire, wouldn’t it). Instead, we are trying to transmute it, take it out of the shadow of gratification and need, and use its aspiration and vigor to bring us into light and clarity.[20]

I suppose a poor analogy might be that drinking (alcohol) isn't wholesome, but that drinking water is beneficial.
There's also a sutta on the subject: Brahmana Sutta.

It's also two different objects:

Not being generous implies accumulating wealth for selfish ends (which doesn't make you happy)
Whereas being generous implies helping other people (which does make you happy)

So they're not entirely the same thing; if it is "a form of greed" at least it's not the same form.

Also this description of generosity says that "stinginess" is a "stain". Presumably generosity then is the opposite.
Although the Zen story Mokusen's Hand implies that lay householders should aim for some medium.

Dhamma Greetings Ian,
it works anyway.
The two things having influence on what will happen to you in the future are the deed itself and the intention you have in your heart/mind while doing it.
The action determines the kind of Kamma-Vipaka and the intention has influence on how strong it will be.
So, if you do good with selfish intention, it will not come back onto you as good as it will if you're just having fun doing good things.
Hope this helps and please correct me, if I am wrong ;-)
Be Well

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Why I can't think in anything while I'm meditating
Maybe I'm wrong, but I believe that when I'm sitting to improve myself, I have to watch my mind to see what is passing through it, and to figure out the reason for that thought and then let it go sometime. But when I'm sitting, my mind doesn't seem to work the same way as when I am not sitting. I'm just there, sitting and watching my respiration without thoughts. And when I get up and go do other things, all of the thoughts and feelings come back.
What am I doing wrong?

You are not necessarily doing anything wrong. It depends on what kind of meditation you are practicing and what your purpose with the meditation is.
It sounds like you are practicing Samatha Meditation (tranquility meditation) but instead you would like to practice Vipassana Meditation (insight meditation).
In samatha meditation one keeps attention on a single object, e.g. the breath trying to make that object stable. This type of meditation is creating a unification of mind. The goal here is to build deep and powerful states of concentration. When the mind is concentrated, i.e. by only paying attention to one object, other objects disappear. They slowly stop arising. This is only temporarily. This only happens as long as the power of concentration is present. When concentration weakens or when one stops the session and goes up and do other things then slowly the unification wears off and other objects e.g. thoughts and ideas come back into the mind.
When doing samatha meditation one temporarily suspends mental activity. When finishing the session this suspension of mental activity can last for a while afterwards but will eventually stop.
In vipassana meditation one does not keep attention on a single object instead one is giving attention to whatever arises whenever it arises. One has the abdomen as an anchor (mahasi sayadaw tradition) which one comes back to after having observed or noted objects as they arise and fall in the present moment. The anchor is a tool that one uses so that the mind will not get lost and follow after objects.
One is keeping attention on the rising and falling movements of the abdomen. When a thought arises then one shifts attention and watches the thought. One notes it a couple of times saying "thinking, thinking" and then returns to the abdomen. If a feeling or a sound arises then one shifts attention towards these objects and notes "feeling, feeling" or "hearing, hearing". One can also note the feeling more specifically, e.g. if anger arises one notes "angry, angry" or "sad, sad" if sadness arises.
When doing the noting it's important to sent the mind out to the object and not to keep attention on the "mental label". So when noting e.g. pain in the leg one is noting "pain, pain" but ones attention is on the pain in the knee and not on the mental label.
In vipassana meditation one tries to be with the objects as they arise when they arise. The goal is to learn about their true nature, i.e. the 3 signs of existence (impermanence, unsatisfactoriness and the uncontrollable nature). One does not follow after objects. One also does not try to find out where e.g. a thought came from. This is not important. What is important is to see that thought as an object that arise and cease. One does not give special attention to any object at all.
For more information on how to practice this method see Ven. Yuttadhammo's video series called "How To Meditate" or his book "How To Meditate: A Beginner's Guide to Peace".
Hope this helps. If you have any questions to anything i wrote let me know.

Fantastic answer.


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How to "attend to the perception of light"?
In  AN 7.58, the Buddha instructed Maha Moggallana on what do to about his nodding:

"But if by doing this you don't shake off your drowsiness, then attend to the perception of light, resolve on the perception of daytime, [dwelling] by night as by day, and by day as by night. By means of an awareness thus open & unhampered, develop a brightened mind. It's possible that by doing this you will shake off your drowsiness.

Elsewhere (AN 4.41), this same practice is described as one that leads to knowledge & vision1.
How is this to be understood and practiced in detail? What is meant by "perception of daytime, [dwelling] by night as by day, and by day as by night"?
Is it as simple as imagining light? Are there ancient or modern detailed comments on this practice?

1In Bodhi translation, he says the Manorathapūranī understand this as divine eye, but in other places it can be insight knowledge or full enlightement.

In the book "The Way Of Mindfulness" by Soma Thera it's described how to overcome to the hindrance of Sloth and Torpor. Here he writes about the perception of light. I have made highlights in the quote:

3. Sloth and Torpor
Through wrong reflection on a state of boredom and the like, sloth and torpor come to be. Boredom is just dissatisfaction. Lassitude is bodily laziness. Languidity of body is the bending of the body torpidly in getting up and in similar actions. Lethargy after a meal is a dizziness or slight faint which is due to eating a principal meal. It is also called the discomfort which follows such a meal. The mind's sluggishness is the dullness of the mind. An abundance of wrong reflection on boredom and similar states of mind produces sloth and torpor. Therefore the Blessed One said that much wrong reflection on boredom, lassitude, languidity of body, lethargy after a meal, and the mind's sluggishness, is a condition for the production of fresh sloth and torpor and the increase and expansion of sloth and torpor already come into being.
Through right reflection in inceptive energy and similar states of mind is brought about the overthrow of sloth and torpor. Inceptive energy is the effort first set afoot. Exertion is more powerful than the inceptive energy because it leaves indolence behind. And because of its assailing further and further of the destructive condition, progressive endeavor is more powerful than exertion. By the exercise of right reflection intensely on this threefold strenuousness sloth and torpor are cast out. Therefore the Blessed One said that the condition for keeping out new sloth and torpor, and for casting out sloth and torpor that is old, is abundant right reflection on the element of inceptive energy, of exertion and of progressive endeavor.
There are six things which lead to the casting out of sloth and torpor: The seeing of the reason of sloth and torpor in the fact of eating too much or gluttony; the changing of the postures completely; reflection on the perception of light; staying in the open; sympathetic and helpful companionship of the good; and stimulating talk that assists in dispelling sloth an torpor.
There is the following explanation of these six things: The bhikkhu who has eaten gluttonously is assailed by sloth and torpor while doing his recluse duty of meditation in his day or night quarters as by a mighty elephant pressing down on him, but that one who practices moderation in food is not troubled thus with these hindrances. In one who thus sees the characteristic of sloth and torpor in gluttony there is the casting out of sloth and torpor.
Sloth and torpor disappear in him who changes over from the posture which induces sloth and torpor to another; in him who reflects on the brightness or the light of the moon, a lamp or a torch by night, and on the light or brightness of the sun by day; in him who lives in the open; in him who associates with sympathetic and helpful companions, like the Elder Maha Kassapa, who have dispelled sloth and torpor; and by stimulating talk connected with a strict recluse-regimen.
Therefore it is said: Six things lead to the casting out of sloth and torpor. The yogi understands thus: sloth and torpor cast out by these six things are stopped from arising forever in the future by the attainment of the path of arahantship.
The bhikkhu who has eaten gluttonously after the manner of the well-known types of Brahmanical gormandizers mentioned in ancient Indian books. There are five kinds of these greedy eaters: (1) He who eats until he has to be raised up by the hand from his seat. (2) He who lies rolling just where he has eaten and eats as long as he likes. (3) He who eats until he slips off his waist cloth. (4) He who fills himself with food in such a way that it seems as if a crow could peck at the food in him. (5) He who having filled his belly full and vomitted eats more food again, or he who eats until he vomits.
On the light or brightness of the sun by day: The meaning should be understood thus: Sloth and torpor vanish in him, too, who at night is reflecting on the image of the perception of the brightness of the sun he got by day.
Here it may be helpful to state the eight ways of dealing with torpor taught by the Master to the Elder Maha Moggallana: (1) One should neglect to mind the thought which says that drowsiness is descending on one, or (2) one should reflect on the Dhamma, or (3) repeat or recite the Dhamma, or (4) pull both earlobes and rub or massage the limbs with the hands, or (5) getting up from the sitting position, apply water on and rub the eyes, and look into the distance, at the constellations in the starry sky, or (6) reflect on the thought of light, or (7) fix the thought on the ambulatory, aware of the ends of it with the controlling faculties of sense turned inwards and the mind kept in, or (8) sleep conscious of the time of waking and on awaking get up quickly thinking that one will not give oneself to the comforts of lying down, reclining and languor, when all other seven ways fail.

I think it is as simple as you mentioned, i.e. to just imagine a bright light or imagine the items described in the quote.

Very valuable quote, especially the "right reflection on the element of inceptive energy, of exertion and of progressive endeavor" - thank you very much.

You're welcome:) glad it was of help.


text:
Devas and Asura?
I recently came across the in depth teaching of Buddhism and have a few questions.
Can a human through the right path be reborn a Deva or Asura?
And is there a type of "god karma" that will run out causing highly divine beings to be reborn as a human or can they repeats the cycle forever becoming higher devas

Hi and welcome to Buddhism SE. We have put together a Guide and a Resource section for new users that you might find useful.

Devas and Asuras are not considered in depth teachings of Buddhism. Not all Asuras are in heavenly realms. Only those Asuras belong to the Catumaharajika(the lowest heaven) are considered to be having a pleasant state of existence. But the Asuras who belong to Asura Apaya are born there due to bad Karma.
Yes, humans can keep to the 5 precepts and do Dasa Punna Kiriya to reach heavenly realms. But once the good Karma runs out, they can fall back. They can also keep doing more good deeds to extend their lives or to be born in higher realms. But it is easy to do bad and difficult to do good. Once they get intoxicated with the refined pleasures in heavens, they forget about impermanence and suffering. That could result in them being complacent and ignorant and not doing good deeds to extend their stay. It's easy to go to hells. But it's hard to get to heavens and stay in there. So except during the period when the world ends, hells are the most populated places among the planes of existence.

Can a human through the right path be reborn a Deva or Asura?
Devas are reborn in the sensuous planes
I will explain what you must develop to be reborn there.
Those who are reborn in the Sensuous places would have to develop virtue:

Then there is the case where a certain person refrains from taking life, refrains from taking what is not given, refrains from sensual misconduct, refrains from false speech, refrains from divisive speech, refrains from abusive speech, refrains from idle chatter, is not covetous, bears no ill will, and has right views. With the break-up of the body, after death, he reappears in the company of the devas. He lives there, he remains there, by means of whatever is the food of devas. This, too, is an impossible place for that gift to accrue to one staying there. (AN 10.177)

They must develop generosity as well:

Then there is the case where a certain person refrains from taking life... and has right views. And he gives food, drink, cloth, vehicles, garlands, scents, creams, bed, lodging, & lamps to brahmans & contemplatives. With the break-up of the body, after death, he reappears in the company of devas. There he experiences the five strings of divine sensuality [delightful sights, sounds, smells, tastes, tactile sensations]. It's because he refrained from taking what is not given... and had right views that he reappears in the company of devas. And it's because he gave food, drink, cloth, vehicles, garlands, scents, creams, bed, lodging, & lamps to brahmans & contemplatives that he experiences the five strings of divine sensuality. But at any rate, brahman, the donor does not go without reward." (AN 10.177)

I do not see being born as an asura is a good thing. For they are overcome by wrath, jealousy, and envy.
From my understanding, they can drop and be reborn in the human destination. I'm not certain which sutta says that.
Here is more info on the 31 Planes of Existence

Beings in the Fine Material planes and the Immaterial planes are called 'Brahmas'. Devas are only in the sensuous realms.

Ohh I see @SankhaKulathantille thank you for the correction.

Yes a human can get rebirth(given that has not attained nirvana, or still has greed, aversion and delusion) in one of the four hells, in the human world, in one of the six heavens or in planes of forms or planes of formless. 16 planes of forms and 4 planes of formless. Altogether there are 31 places a human gets rebirth. Actually Asura term is ambiguous, it may mean one of four hells or devas in the tawtisa heaven. You can read in detail about the 31 planes in this book. Ten meritorious actions and avoiding ten evil acts and good thoughts at the moment of death can give a rebirth as a Deva.
www.bps.lk/olib/wh/wh462.pdf

Yes devas can get rebirth in any of the 31 planes including human or heaven. But I do not think any of Buddhist texts tell a case where a Deva gets rebirth as a Deva forever because the thought at the moment of death really matters in determining the next birth. An unwholesome thought can give a bad rebirth and it is not unlikely to happen.
 Yes right path or kusal can give a human the rebirth in the heaven. But there is a lot of detail behind that. And I am not sure whether a being in a hell can get rebirth as a Deva when it is extremely difficult to get  a human rebirth. You can read more on Karma in this article.
http://www.buddhanet.net/e-learning/karma.htm

Great question!
The short answer according to Buddhism is yes, you can be reborn in those realms.
However, there is a reason Saṃsāra is refereed to as "cyclic existence";
Because the cycle through these realms is like a spin cycle where you are thrown from realm to realm, life to life, with little control over which realm you land in, at least without some understanding of karma.
While shooting to be reborn in these rhealms will bring a life or two of comfert, and following the advices user5380 laid out will get the result.
These realms though, like everything else in Buddhism, are impermanent
In those realms you are burning through large amounts of positive karma, while creating very little if any, good karma.
In Buddhism, rebirth in the human realm is considered to be a better outcome, and preferable.


text:
What is "vital formations"?
In this answer by @yuttadhammo, he quotes a section of the Visuddhimagga:

After reciting the Pātimokkha, it seems,
  on the Uposatha day of the full moon, one of the two elders who were brothers
  went to his own dwelling place surrounded by the Community of Bhikkhus. As
  he stood on the walk looking at the moonlight he calculated his own vital
  formations, and he said to the Community of Bhikkhus, “In what way have you
  seen bhikkhus attaining Nibbāna up till now?” Some answered, “Till now we
  have seen them attain Nibbāna sitting in their seats.” Others answered, “We
  have seen them sitting cross-legged in the air.” The elder said, “I shall now
  show you one attaining Nibbāna while walking.” He then drew a line on the
  walk, saying, “I shall go from this end of the walk to the other end and return;
  when I reach this line I shall attain Nibbāna.” So saying, he stepped on to the
  walk and went to the far end. On his return he attained Nibbāna in the same
  moment in which he stepped on the line.
-- Vism. VIII.244 (Nyanamoli, trans)

I'm echoing @Parag's inquiry, from the comments, here: what is meant by "vital formations" above?

Cool question and passage! Monks sitting in the air, being able to calculate their life-span... This topic makes me happy about the connection to Taoist jing and chi and flying immortals. My teacher always said though that Buddhism is way higher (no pun intended).

Here is a quote from "The Majjhima Nikaya 43 - Mahavedalla Sutta: The Greater Series of Questions and Answers" that explains the term "Vital Formations":

VITAL FORMATIONS

"Friend, are vital formations states of feeling or are vital formations one thing and states of feeling another?"

"Vital formations, friend, are not states of feeling. If vital formations were states of feeling, then when a bhikkhu has entered upon the cessation of perception and feeling, he would not be seen to emerge from it. Because vital formations are one thing and states of feeling another, when a bhikkhu has entered upon the cessation of perception and feeling, he can be seen to emerge from it."

"Friend, when this body is bereft of how many states is it then discarded and forsaken, left lying senseless like a log?"
  "Friend, when this body is bereft of three states - vitality, heat, and consciousness - it is then discarded and forsaken, left lying senseless like a log."
"Friend, what is the difference between one who is dead, who has completed his time, and a bhikkhu who has entered upon the cessation of perception and feeling?"

"Friend, in the case of one who is dead, who has completed his time, his bodily formations have ceased and subsided, his verbal formations have ceased and subsided, his mental formations have ceased arid subsided, his vitality is exhausted, his heat has keen dissipated, and his faculties are fully broken up. In the case of a bhikkhu who has entered upon the cessation of perception and feeling, his bodily formations have ceased and subsided, his verbal formations have ceased and subsided, his mental formations have ceased and subsided, but his vitality is not exhausted, his heat has not been dissipated, and his faculties become exceptionally clear. This is the difference between one who is dead, who has completed his time, and a bhikkhu who has entered upon the cessation of perception and feeling."
-- The Middle Length Discourses in the Majjhima Nikaya, Ch. 5: The Shorter Division of Pairs, (Culayamakavagga), p. 392-393, by Ven. Bhikkhu Bodhi

Here is another quote from the same book. This is from the chapter "Notes to sutta MN 43":

"Vital formations" (ayusankhara), according to MA, denotes vitality itself. They cannot be states of feeling because they are required to keep the body of a bhikkhu alive when he has attained to the cessation of perception and feeling. This special meditative attainment, in which all mental activity ceases, is accessible only to non- returners and arahants who also have mastery over the eight attainments on the side of serenity. For a brief discussion see the Introduction, p. 28, and for the full scholastic account, Vsm XXIII, 16-52. The cessation of perception and feeling will be taken up again in MN 44.
-- Ibid, p. 1237

Lastly, here is a quote from the "Visuddhimagga" explaining the term "Vital Formations":

“‘Vital formations’ are the same as life span; though some say that they are the life span, heat and consciousness. These are the object only of his normal consciousness. There is no death during cessation because dying takes place by means of the final life-continuum [consciousness]. He should attain only after adverting thus, ‘Let sudden death not occur.’ For in the case of sudden death he would not be able to declare final knowledge, advise the bhikkhus, and testify to the Dispensation’s power. And there would be no reaching the highest path in the case of a non-returner” (Vism-mhþ 904).

-- Visuddhimagga - The Path of Purification, p. 740, by Ven. Buddhaghosa


text:
What is a headman?
In many suttas in the Pali canon, the term headman is used; for example Yodhajiva Sutta. What is the Buddha referring to when he calls his visitors "headman"? Thank you.

The village headman or village chief is a local government or tribal
  post. The village headman is the person appointed to administer an
  area that is often a single village.
  https://en.wikipedia.org/wiki/Village_head

India and much of the world at the time of the Buddha had a fairly decentralized devolution of power in keeping with the capabilities of the times. Often it would be months before news from the farthest corners of the kingdom reached the King's court, so real power and responsibility rested with local authorities like the headmen.
They were more than just bureaucrats, their function was more akin to a father figure, who would educate and care for his people. It was likely that the headman would take the day off to visit and listen to the Buddha, and then return home and recount the teachings of the Buddha for his village. In all likelihood the headman was also literally the father figure, since a large family of uncles, cousins and extended relations often settled down together to form a village (clan).
Unlike modern day mayors who rotate out of office, the headman post was usually for life, and so it was a very personal relationship one had with one's village, and hence the care that head men often seem to take in quizzing the Buddha.
Megasthenes' account of India - 'Indika' is the earliest available written account of India's governance, written about 200 years after the Buddha. It refers to headmen as overseers.

The sixth class of Indians are those called over-seers. They supervise
  everything that goes on in the country and cities, and report it to
  the king, where the Indians are governed by kings, or to the
  authorities, where they are self-governing. It is not lawful to make
  any false report to them; and no Indian was ever accused of such
  falsification.

I found a book on google books explaining what a "Headman" is and how he is elected. It's not possible to quote from the book so here is a screenshot and a link to the source.
In short it says that a headman is elected by other villagers and that his asignments are administrative tasks in a village. He has other tasks too since in some litterature it's mentioned that he takes care of business when e.g. someone has stolen something in a village. Here is link to a book wherein a headman must make a decision about a wandering monk who has stolen twice.
So it sounds like a headman is the authoritative figure of a village. A boss of some sort.

This book refers to Thailand from a 100 years ago, but I guess it's pretty much the same more or less even 2400 years ago in India - except in the modern age power is often aloof and impersonal and based on qualifications. Whereas, the headmen of olde were probably blood relatives of the village, since most villages were all of a clan blood.

Interesting knowledge you have Buddho. I didn't know about the last section of your comment.

Thanks Sri Lanka, I have been reading up on ancient Indian history to get a sense  of the milieu that caused so many introspective wise men to pop up in India around the same time.


text:
Are there Theravada meditation retreats that allow one to work for room and board?
Practicing meditation in South Mississippi, USA, without easy access to a sangha or teacher, and reading Buddhist literature (primarily Theravadan), I feel a need to attend a week to ten day meditation retreat in accordance with Theravadan practices. I am retired, so my typical daily practice comprises sitting for at least an hour in the wee hours, and occasionally another 1hr+ sit in the evening. I would like to attend a retreat that lasts at least a week. However, I can't afford to pay much money. Are there Theravada meditation retreat opportunities in the USA that offer a visitor the option to work for room and board?

Here you can see the US locations for the 10-day S.N. Goenka Vipassana Meditation Retreat.
This retreat is free and is solely dependent on donations from past students. So a retreat is a gift from a past student.
You can read more about the tradition and the course here.

I agree, the Goenka retreat is your best bet. It's free, and you can donate your time and service even as a retreat helper if you plan to spend more time there.

I also recommend a Goenka retreat. Even if your personal practice is Mahasi Sayadaw, the Goenka tradition practice will still benefit you and add to your practice. And attending a 10 day retreat where you sit 10 hours a day will give you lots of motivation and confidence to increase your own daily regimen of meditation at home :)

@All - thx much!

Why am I getting downvoted? At least put a comment explaining why so that I can change anything if needed.

Working while at a meditation retreat would not be ideal because your time there is limited and your opportunity to meditate intensively under a teacher's guidance is the priority. It's an invaluable experience.
Fortunately, in the Theravada tradition, meditation instruction is offered at monasteries, (not all monasteries), at no charge. If a person is inclined to make a supporting donation, that is fine, but there is no requirement or expectation of that per the tradition.
As an alternative to the above mentioned S.N. Goenka courses, which can be booked solid for months in advance, is the option of seeking meditation instruction at a monastery.
Venerable Yuttadhammo teaches meditation to individuals at a monastery in Canada. Although the course is considered a 21 day course, it is possible to split this up and complete the course in two or more parts if your schedule does not allow such a large block of time all at once. Course descriptions here.
I attended this course and felt it was very beneficial both in terms of the individualized instruction and also the ability to work around my job schedule requirements.
Not all monasteries have such an option, but many hold occasional meditation retreats. It's an alternative worth looking into. Best wishes with your retreat. :)

Is Ven. Yuttadhammo's monastery within the actual city? Is it possible to take a greyhound/amtrak to stony creek, and if so, how to get from the bus/train depot to the monastery? TY!

@Ryan, yes it's in the city and you can get a local bus that goes there from train/intercity bus station. Also, kind lay people from the monastery sometimes go to pick up meditators from the bus station.

@ Robin111 - thx much for the details. Have read Ven. Yuttadhammo's booklets and watched many of his videos (YouTube), and have been reading some of the Mahasi Sayadaw literature ... all of which strikes a cord with me. Again, many thx:)

Dhamma Greetings PaPa,
I recommend to ask at the Dhamma Sukha Meditation Center in Annapolis (MO).
Best Wishes, Mirco

Retreats run by monastics in the Theravada tradition of Ajahn Chah, tend to be free to all. For instance, I have heard that about 25% of the participants at the Amaravati Retreat Centre are unable to (or otherwise chose not to) donate anything, which is fully accepted by the retreat center. On the other hand, retreatants tend to be generous and donate more than the cost of their own participation, also covering the costs of those unable to donate.
It is worth noting that the Buddhist teachings encourage generosity, for the benefit of both donors and recipients. The size and type of donation is up to each of us. Available means to each of us is different, and depends on both what we have available and what we are willing to donate.
Many retreat centers allow for work as a form of payment/donation, but the ones in the Ajahn Chah tradition also allow anyone to participate (although I would encourage to see specifics for each monastery or retreat center to verify). Here is a map of associated monasteries you can check to see about their retreats.
I wish you the best in your practice and for your retreats.
With metta

The Insight Meditation Society in Massachussettes offers work to help with retreats in exchange for room and board plus a retirement package. You can find out more here:
IMS

There are several free of charge places. You can find some below. These monasteries are emerged from Thai forest tradition.

https://www.watmetta.org/overnightVisitors.html
https://forestsangha.org/about
http://www.forestdhamma.org/contact/


text:
What is meant by the Venerable Mahasi Sayadaw in regards to "The Attainment of Fruition"?
In The Progress of Insight by the Venerable Mahasi Sayadaw, in the section The Attainment of Fruition, it is said that:

This occurs in precisely the same way as the path and fruition consciousness that occurred earlier in the consciousness-sequence belonging to the initial attainment of the first path. The only difference here is the capacity of the fruition attainment to last long.

Whereas, in A Manual of Abhidhamma by Narada Maha Thera it is said that:

Each of the four Supramundane Paths arises only once in the course of one’s life.

Is Mahasi Sayadaw taking a differing position than what is said in the Abhidhamma or am I not understanding him correctly?

Fruition Knowledge : That again is immediately followed by knowledge that belongs to the final stage and continues in the course of its predecessor. It abides in that same Nibbana, which is void of formations since it is the cessation of them. This is called "fruition knowledge."

It seems they are both talking about the knowledge of cessation that arises after cessation.
Venerable Mahasi Sayadaw is saying that each experience of Nibbana is approached and achieved in the same manner, each time( Sotapanna, Sakadagami, Anagami, Arahant). Each time it is attained, however, it may last longer and is more purifying than the previous time, more complete.
What Narada Maha Thera is pointing out is that each of the four instances of "intuiting nibbana", as he puts it, i.e. attaining Sottapana, Sakadagami, Anagami, Arahant, each occur only once.
Thats the jist of it as far as I understand. Hopefully I didn't fumble any technicalities!

The supramundane state (cessation) is termed magga-ñana the first time attained, and phala-ñana any subsequent times attained (on that same level -- 1st path, 2nd, 3rd, 4th).
The path knowledge (magga-ñana) is attained only once for each path, ever. The first attainment is thus stream entry (sotapatti). The cycle of insight then starts over, and you may attain the fruition (phala-ñana) of the path which had been attained any number of times, and for extended periods of time, if desired and trained.
When the mind attains the knowledge of arising&passing (udaybbaya-ñana) of the second path, the cycle of insight will happen again on a higher level, possibly culminating in knowledge of the second path (magga-ñana; and the yogi may then again re-experience fruition of the second path many times.
Don't ask me how the fruition differs between 1st and 2nd path, when it is utter unconsciousness (everything ceases: including space, time, consciousness) without anything to be said about it -- I don't know.

"Don't ask me how the fruition differs between 1st and 2nd path, when it is utter uncons"
I think the answer is simple. Each path eradicates different fetters. So I think that the type of fruition knownledge and therefore attainment depends on the fetters eradicated.


text:
Buddhist philosophy and "events"
By "event" I mean something that happens over some interval of time.
Am I right that for Buddhists, intervals don't exist (everything lasts only for an instant): so neither do events?
If so may I ask about the experience of "now" or the present: i.e. the experience of impermanence?
Is the experience of impermanence an event (i.e. with duration) or is it too only an instant?

Wherever did you get the idea that Buddhists think that "everything lasts only for an instant"? Do you have any quotes or sources for the nature of your question? (I have not heard such ideas before, that is why I ask.)

not a mathematical instant, but the smallest quantity of time there is, a ksana - 1/75th of a second. i think all buddhist teachings deny that the same thing can exist twice at two moments; though early buddhists may have made this claim only for two lives, i believe the theravada and all extant traditions make the wider claim, of "momentariness", based on the abhidarma

If you are saying that no set of circumstances ever repeats, and narrowing the scope of time to be small, then I think almost anyone would say yes. What am I missing that changes this from Philosophy to something particular to Buddhism? Does it have a larger applicability for some purpose? Where are you going with this?

i'm not sure what the question is, i'm just seeking clarity

Andrei's answer is very beautiful and should give you a lot to consider. Not sure if he came up with the relation of Entity and Event, but it is spot on. Good Luck!

i mean i'm not sure what your question is. yeah the answers here are always good

Buddhist philosophy of anatta challenges the notion of "entities" - objects with identity, independent of the rest of the world and observer.
Instead, here is an alternative: try and see the world as a connected network of causation, with a system of nominal entities overlaid on top. In other words, consider that entity is a construct of the mind. (This simplifies things a bit, as the network of causation is a concept as well, and even the mind itself is dependently co-determined by its objects - for those Madhyamaka nitpickers - but stay with me). What's important is to understand that the real world is not discrete. Discreteness is mind-made.
If we extend this from spatial to temporal relationships, we can see that event is a temporal counterpart of an entity. Indeed, event is something that has a definite identity, beginning, life span, and end. Exactly like an object. In our mind event is separated from its context, from the rest of the stuff going on before, in parallel with, and after.
But in actuality, that's never the case. Objects and events don't exist by themselves. At first approximation we can say they arise from causes and conditions - so when those conditions and causes come together, thereby is an object or event. And when some of those conditions and causes fall apart (the necessary ones) - the object or event is no longer.
If we look more carefully though, we will notice that causes and conditions don't live in isolation either - they are infinitely forking and joining, infinitely interacting. So it is the mind that picks a subset of causes and conditions to focus on and label; the mind assembles an object that would satisfy mind's predispositions. Similarly, the mind assembles an event, assigns it with identity, and cognizes its beginning, span, and ending.
So it's not that events don't exist because everything lasts only an instant. Events don't exist because they are discrete constructs, overlaid on the (analogue?) fabric of reality.
The experience of any (assembled!) entity or event is necessarily subject to beginning and ending, subject to impermanence. Because an assembled object cannot exist once its constituents fall apart. What you call "now" is itself an assembled entity. It depends on a number of conditions coming together in a certain way. When those conditions following their natural courses fall apart, that particular "now" is no longer, and a new "now" is assembled.
Because we ourselves delineate the entities/events, we can choose the level of granularity to apply. We can designate big objects (systems of components) and big events (massive events) - or we can observe at the small scale. (Check out "Hierarchy Theory" by Valerie Ahl for a modern treatment of this thought.) So is with observation of present, it is up to us to decide when the given present has begun and when it has ended. Ground reality is analogue, not discrete. (Technically speaking, both analogue and discrete are two sides of the same coin, two truths are really one and the same truth.) "Now" is not instantaneous nor an interval. It's a nominal designation.
All experienced phenomena are mere products of conceptualization, merely nominal entities without any ultimate existence. Therefore sentient existence necessarily involves suffering that comes from mismatch between the concept and reality.
The mistake we make by default is to assume that experienced reality is made of stable entities. Then we build expectations around this assumption, and then we suffer. So once we know the trick, we can see through it. But because the nature of mind is to fabricate experience, it keeps doing it whether we want it or not. Not just fabricate, but use these fabrications as foundations for its interpretation and decision-making activity. There is simply no other way to operate. So all our experience and behavior is necessarily based on layers upon layers of fabricated quasi-stable virtual structures. Which means suffering will inevitably sneak in here and there. But at least now we can include the above in our working model of reality, and account for the non-substantiality in our interpretation and decision-making activity. So even when we have to walk on illusions, we know what we are doing, and are ready to deal with it once they collapse. It may still be painful when it happens, but we will have expected it, and will minimize the damage as much as we can. This is the extent to which there is an escape from suffering.

Perhaps Signal Processing offers some good metaphors. What is a Signal? Does it exist? etc... Time and frequency domain can be interchanged... Fourier Transform, components, harmonics, Solitons... But I digress.

Am I right that for Buddhists, intervals don't exist (everything lasts only for an instant): so neither do events?

Ultimate reality exists only as momentary experiences of the six senses, experienced one after another. In this way, there is no "interval", either for Buddhists or non-Buddhists.
Conventionally speaking, Buddhists could employ the concept of intervals to explain phenomenon, I suppose. For instance: Experience A arises, experience A ceases, knowledge of impermanence arises, knowledge of impermanence ceases.
Within this interval of time, the conditions for the knowledge of impermanence to arise arose and ceased, moment by moment, and the knowledge of impermanence arose and ceased. As you alluded to, these are all individual momentary phenomenon.

By "event" I mean something that happens over some interval of time.

This is an argument based on semantics, but I suppose sure, you could say "events", as you have defined it, conceptually exist within Buddhism, inasmuch as some "thing" happens over a given interval of time: knowledge of impermanence (the thing) happening over given period of time, as defined above.


text:
Actions taken to transfer merit
What do you have to do in order to transfer merit. Do you just do something wholesome, and wish for someone else to receive the karmic result? Etc…?

Related question here: Transfering merits

See my answer to 'How can merit be transferred?'. Here it's described how merits are earned and how they are transferred.

From the book What Buddhists Believe by Venerable K. Sri Dhammananda Maha Thera:

Buddhism also teaches that the acquired merit can be transferred to others' it can be shared vicariously with others. In other words, the merit is 'reversible' and so can be shared with other persons. The persons who receive the merit can be either living or departed ones.
The method for transferring merits is quite simple. First some good deeds are performed. The doer of the good deeds has merely to wish that the merit he has gained accrues to someone in particular, or to 'all beings'. This wish can be purely mental or it can accompanied by an expression of words.
This wish could be made with the beneficiary being aware of it. When the beneficiary is aware of the act or wish, then a mutual 'rejoicing in' merit takes place. Here the beneficiary becomes a participant of the original deed by associating himself with the deed done. If the beneficiary identifies himself with both the deed and the doer, he can sometimes acquire even greater merit than the original doer, either because his elation is greater or because his appreciation of the value of the deed is based on his understanding of Dhamma and, hence, more meritorious, Buddhist texts contain several stories of such instances.
The 'joy of transference of merits' can also take place with or without the knowledge of the doer of the meritorious act. All that is necessary is for the beneficiary to feel gladness in his heart when he becomes aware of the good deed. If he wishes, he can express his joy by saying 'sadhu' which means 'well done'. What he is doing is creating a kind of mental or verbal applause. In order to share the good deed done by another, what is important is that there must be actual approval of the deed and joy arising in the beneficiary's heart.

I encourage you to read the whole page devoted to this (linked above). There is a lot of interesting supplemental information including the reasons for transferring merit to the deceased and the right and wrong way to go about doing this.
The Author refers to the Tirokudda Kanda sutta which you may find interesting.

Dhamma Greetings user5380,
at the end of each Dhamma talk, my teacher recites the following to share the merit of that talk with the Devas and Nagas:

May suffering ones, be suffering free
And the fear-struck, fearless be
May the grieving shed all grief
And may all beings find relief.
May all beings share this merit that we have thus acquired
For the acquisition of all kinds of happiness.
May beings inhabiting space and earth
Devas and nagas of mighty power
Share this merit of ours.
May they long protect the
Lord Buddha's dispensation.
Sadhu ... Sadhu... Sadhu...

Best Wishes,
Mirco

Yes, you may do something (chant, good karma) and simply intend for that karma to go to the destination of your choice.
In Buddhism, there is metta practice. This is worthy of reading in-depth. You will see the whole process that you wish to see and come out feeling really happy and wonderful.
A light intention is enough, although staying in this loving state is good and recommended.
I would be careful though about expecting too much or wondering if its working. Just believe that it works. Have faith. Doubt will impede. We don't always know what is best and sometimes a bit of suffering brings out something beautiful in the person (eventually). Anyway, let go of your expectations and expansively wish for the best--because we do not know what is best for others with certainty. We don't even know this for ourselves.
Non-buddhist keywords to research to understand how this oneness works: unified field theory, faith healing, yang shen bodies

the 165th verse of the Dhammapada, the 9th verse of its Attavagga, says

Attanā hi kataṃ pāpaṃ,
  attanā saṅkilissati;
  Attanā akataṃ pāpaṃ,
attanāva visujjhati;
  Suddhī asuddhi paccattaṃ,
  nāñño aññaṃ visodhaye.
By oneself is evil done;
  by oneself is one defiled.
  By oneself is evil left undone;
by oneself is one made pure.
  Purity and impurity depend on oneself;
  no one can purify another.

the Kaladana sutta (AN 5.36) says

At the proper time, those wise,
  charitable, and generous folk
  give a timely gift to the noble ones,
  who are stable and upright;
  given with a clear mind,
  one’s offering is vast.
Those who rejoice in such deeds
  or who provide other service
  do not miss out on the offering;
  they too partake of the merit.
Therefore, with a non-regressing mind,
  one should give a gift where it yields great fruit.
  Merits are the support of living beings
  when they arise in the other world.

these passages indicate impossibility of merit transfer or sharing, but recognize the possibility of taking part in other's merit making by rejoicing of their wholesome deeds or providing assistance in them.
but neither of the passages is attributed directly to the Buddha
here's what the Buddha says according to the suttas
in the Culakammavibhanga sutta (MN 135)

beings are owners of their actions, heirs of their actions; they originate from their actions, are bound to their actions, have their actions as their refuge. It is action that distinguishes beings as inferior and superior.

in the recount of a parable in the Devaduta sutta (MN 130, AN 3.36)

that evil kamma of yours was neither done by your mother, nor done by your father, nor done by your brother, nor done by your sister, nor done by your friends & companions, nor done by your kinsmen & relatives, nor done by the devas. That evil kamma was done by you yourself, and you yourself will experience its result.

these seem to indicate that kamma is only personal which in turn implies that one cannot acquire a wholesome kamma without ever performing a wholesome act and making conscious effort at spiritual development as in case of unbeknownst reception of merit from somebody. otherwise it would mean undermining the concept of the Noble Eightfold Path as a way to awakening by dint of purely personal effort.


text:
Losing awareness
I have been dealing with negative mental states in my practice. When it gets overwhelming I lose my sense of mindfulness and get lost in the middle of all the noise and I guess I identify with it, otherwise I wouldn't feel pain when it happens. Is it a good idea to bring myself back to the breath or should I face this? I usually try to accept the experience and the moment but it usually brings more pain because I can't see  clearly what I am going through.
Namasté

Hi and welcome to Buddhism SE. We have put together a Guide and a Resource section for new users that you might find useful.

Related question: Overwhelming thoughts - Mindfulness and awareness

We can't put out a fire by burning in it. We must first distance ourself from it and use the right extinguisher.
If you can get back to the breath, that's excellent, but it's not always possible. The rest of the answer is for this reason.
You haven't mentioned the kind of negative energy or thoughts that come up, knowing this is important in choosing the right extinguisher.
For example, this is a good guide book to handle anger: Anger: Wisdom for Cooling the Flames
by Thích Nhất Hạnh
Dharma must be good in the beginning, good in the middle, good in the end. There is no need to suffer through the negative emotions more than strictly necessary, sometimes further progress is impossible for a long time if we enter a downward spiral. Some call this the dark night or something equivalent. Facing our dark sides or Dukkha ñañas are unavoidable, but until we are prepared to handle it with equanimity we must have some shortcuts or hacks in our back pocket to get around the negativity, lest it consumes us in depression or hate and derails our life for years together.
Learn to practice loving kindness towards yourself and your mental formations, it is an excellent extinguisher of inner turmoil.
Helping others and practicing loving kindness towards all produces a gentle lubrication to one's practice.
Vipassana does not have to mean only hard work and suffering through the harshest winters of the mind and body. It can be gentle, and was intended to be beneficial and pleasing.
There is a time for serious practice, but there must also be self compassion.
May your practice succeed. May you be happy and well.
p.s. Knowing why an emotion arises is not always possible, the body is a highly complex system like the weather system, and like predicting the weather it is often impossible even with the best knowledge and equipment. Insisting on knowing why something happened before helping oneself by attending to it is unwise. It is like insisting an arrow not be pulled out until the shooter is found. MN 63

That really helped. Addressing the kind of energy that happens, when I wrote this post I couldn't quite figure out what it was but I figure now. It is a mixture of aversion to certain thinking subjects, fear and, at the same time, aversion to feel all of this. I am much more at ease with it and certainly feel compassion from all the people that helped me here. I am deeply grateful!
Namasté.

Glad it was of use. The mind can produce positive and negative energy through thoughts and memories while awake or dreaming. We can't always prevent these from occurring, but we can always be neutral in our mental reaction to it and not get carried away with each gust of mental wind.

We can't put out a fire by burning in it. We must first distance ourself from it and use the right extinguisher..  Sweet metaphor.

When negative mental states or strong feelings overwhelm one, one can go back to noting the rising and falling sensation of the abdomen. When one has collected oneself and regained mindfulness one can then go back into the storm.
Seeing how these mental states can harm one if identifying with them is also very valuable. One clearly sees how damaging it can be when one is following after these objects and taking ownership of them. When mindfulness is absent the mind will follow after objects that are pleasant and have aversion towards objects that are unpleasant.
The mind will take ownership of these unpleasant objects. One will think that "I am feeling pain", "I am hurt" or "The pain belongs to me". These are examples of how a self is created if the mind is allowed to roam freely without the rope of mindfulness.
When one is mindful of these mental states they are simply phenomena that arise and cease. They do not belong to you. They are not you. You are not them. They are simply impersonal phenomena that arise and cease on their own accord. Actually what you have been experiencing is how phenomena are uncontrollable and ungovernable. You have seen how reality is not pleasant and how reality cannot be controlled.
Don't worry too much about these negative mental states. If you have the concentration and mindfulness then try to turn them into objects of observation. In this way you can use them to cultivate insight into how reality functions. If it gets too overwhelming you can return to your abdomen and calm yourself a bit before going back to observing the mental states. If any aversion towards these mental states arises then that should also be noted.
With persistent practice mindfulness grows meaning that one will be able to in a greater degree be with reality as it is when it is. When the mind is kept in the present moment it cannot extrapolate on phenomena, e.g. identifying with phenomena, it just sees phenomena as they are.
Ven. Yuttadhammo has made a video called "Ask A Monk: Negative Mind States" that you might find useful.

I've been having such insights (the things you mentioned) in the last days. I guess it is something that I really had to deal with and see the true reality of it. Now that I think about it, it was those feelings and emotions that I pushed away in the past because they were so intense and full of immense pain, thus leading to more suffering and constant uneasiness. Thank you so much, the input here surely gave me strength and a sense of feeling compassion from you guys that helped me go through it :) I am deeply grateful. Namasté

You are most welcome. I'm glad it was of help. I would suggest for you Ven. Yuttadhammo's video series on "How To Meditate" and also his book "How To Meditate: A Beginner's Guide to Peace". In here you will find valuable and solid meditation instructions.

I have already been following Yuttadhammo's teachings for a while now. I even started doing walking meditation recently. :) Thank you.

Walking meditation is a great way to incorporate the meditation into daily life. You might like this article on walking meditation called "The Benefits of Walking Meditation" by Ven. Sayadaw U Silananda.

To answer your question: You should face this.
Gautama Buddha is such a perfect and wonderful teacher in every way... I am thinking of many passages that may help your problem but I think the most fundamental understanding is this:
You are trying to do the 3rd Training: Insight.
Ideally, the Buddha recommended that this 3rd training should come after some work in the 1st and 2nd training. He also recommended that should we have trouble with the 3rd training, come back and work on the 1st two trainings.
What are those two trainings?
They involve particularly the practices that would enable you to cut through these negative states and make them much more easy to overcome entirely.
Refer to the section about The Three Trainings in the free book "Mastering the Core Teachings." You will have a clearer understanding of how to solve this problem as well as navigate your self mastery training in general

There are several instructions from the Buddha that might help here, from specific approaches (e.g. "changing focus of attention", recollections, etc) to broad practices (like meditation and loving-kindness).
There's this pdf from Bhikkhu Bodhi which summarizes a large portion of practices from the suttas for dealing with unwholesome states in general.
One of these suttas is the Vitakkasaṇṭhāna (The Removal of Distracting Thoughts, MN 20) which might come in hand. A few extracts from it below:

“Here, bhikkhus, when a bhikkhu is giving attention to some sign, and owing to that sign there arise in him evil unwholesome thoughts connected with desire, with hate, and with delusion, then he should give attention to some other sign connected with what is wholesome. When he gives attention to some other sign connected with what is wholesome, then any evil unwholesome thoughts connected with desire, with hate, and with delusion are abandoned in him and subside. With the abandoning of them his mind becomes steadied internally, quieted, brought to singleness, and concentrated. [...]
“If, while he is giving attention to some other sign connected with what is wholesome, there still arise in him evil unwholesome thoughts connected with desire, with hate, and with delusion, then he should examine the danger in those thoughts thus: ‘These thoughts are unwholesome, they are reprehensible, they result in suffering.’ When he examines the danger in those thoughts, then any evil unwholesome thoughts connected with desire, with hate, and with delusion are abandoned in him and subside. With the abandoning of them his mind becomes steadied internally, quieted, brought to singleness, and concentrated. [...]
“If, while he is examining the danger in those thoughts, there still arise in him evil unwholesome thoughts connected with desire, with hate, and with delusion, then he should try to forget those thoughts and should not give attention to them. When he tries to forget those thoughts and does not give attention to them, then any evil unwholesome thoughts connected with desire, with hate, and with delusion are abandoned in him and subside. With the abandoning of them his mind becomes steadied internally [...]
“If, while he is trying to forget those thoughts and is not giving attention to them, there still arise in him evil unwholesome thoughts connected with desire, with hate, and with delusion, then he should give attention to stilling the thought-formation of those thoughts. When he gives attention to stilling the thought-formation of those thoughts, then any evil unwholesome thoughts connected with desire, with hate, and with delusion are abandoned in him and subside. With the abandoning of them his mind becomes steadied internally, quieted, brought to singleness, and concentrated. Just as a man walking fast might consider: ‘Why am I walking fast? What if I walk slowly?’ and he would walk slowly; then he might consider: ‘Why am I walking slowly? What if I stand?’ and he would stand; then he might consider: ‘Why am I standing? What if I sit?’ and he would sit; then he might consider: ‘Why am I sitting? What if I lie down?’ and he would lie down. By doing so he would substitute for each grosser posture one that was subtler. So too … when a bhikkhu gives attention to stilling the thought-formation of those thoughts … his mind becomes steadied internally, quieted, brought to singleness, and concentrated.
“If, while he is giving attention to stilling the thought-formation of those thoughts, there still arise in him evil unwholesome thoughts connected with desire, with hate, and with delusion, then, with his teeth clenched and his tongue pressed against the roof of his mouth, he should beat down, constrain, and crush mind with mind. When, with his teeth clenched and his tongue pressed against the roof of his mouth, he beats down, constrains, and crushes mind with mind, then any evil unwholesome thoughts connected with desire, with hate, and with delusion are abandoned in him and subside. With the abandoning of them his mind becomes steadied internally, quieted, brought to singleness, and concentrated. Just as a strong man might seize a weaker man by the head or shoulders and beat him down, constrain him, and crush him, so too … when, with his teeth clenched and his tongue pressed against the roof of his mouth, a bhikkhu beats down, constrains, and crushes mind with mind … his mind becomes steadied internally, quieted, brought to singleness, and concentrated.

Simply put it when you mind wanders away and you realise it 1st see what kind of sensations you are experiencing. If they are unpleasant relax your body and mind and bring back your attention to the breath smilingly.
How you should relax your body and mind is to stay with the pain for a short while looking at arising and passing  with equanimity. If is gross and solidified then pass your mind through these areas. This should be done a short time only, if it does not go away then just bring back your mind to the breath anyway.


text:
Jhanic concentration and feeling
Could anyone share your experience and knowledge? People who have attained strong concentration have the ability to read other people's mind. My question is, what is the 'knowing'? Do they read other people based on what they feel? For example, one person concentrates his mind on a person, when his mind is calm, other people's mind will be felt and reflected in his feeling. Is this correct? How do they know, based on what?
Any reply would be great, thanks.

Hi and welcome to Buddhism SE. We have put together a Guide and a Resource section for new users that you might find useful.

This question may not be appropriate for the format of this website, since the answer is quite opinionated. I believe it is no different from sensing that someone is angry - interpretations can be wrong too; it isn't always correct.

Gr3, im not sure such detailed descriptions of the inner workings of telepathy are available in the buddhist literature (at least, as Buddha's words)

@Gr3. The Visuddhimagga has a chapter on supernormal powers achieved through Jhana-practice. There is also a short chapter on the "penetration of minds". Chapters are on p. 365 and p. 402-404.

Hi guys,
Thanks for the replies, appreciate that.
I’ve been thinking about this question for quite some time. There are moments where other people’s feelings become obvious to us. Is this by any means also a part of progress of the correct practice?  These feelings can also give us directions in our day to day life. Can we listen to those feelings?

@Sri Lanka, thanks for the link.
On p. 402 "He penetrates with his mind the minds of other beings, of other persons, and understands them". Who understands them? Is it his own mind? How is it different to dibbacakkhu, is it the eyes who understand them or the mind?

@Gr3. I would think that it's the one doing the penetration that understands the mind of other beings. Regarding how it's different from dibbacakkhu i do not have an answer to that.

It is inappropriate to ask such questions, because they unequivocally end in an argument which is basically the same as trying to convince someone in the 14th century of how an aeroplane works. It simply isn't possible to explain without the experience.
Imagine trying to describe the colour blue to someone who has not seen it.

Well said mate.

Yes, people who become deeply quiesent and stable do aquire such abiility.  I'm no expert,  but have seen it in action and have discussed with one person who was very profoundly skilled.  You just "know".    Specific mode of perception (knowing) is highly individual. Some get visual images.  It is akin to when you "know" something by direct experience vs "think so".... it seems one can bypass the direct experience part and arrive at "know" without it.  If you have ever known a skilled clarvoyant its less of a stretch to accommodate this fact.  Its well known and refered to in samatha teaching settings.   It is said to be important to not get too occupied by this,  it is a distraction (maybe the booby prize) from more important goals. I think its a by product of quiescence and stability.  If it is your goal ... that will be an obstacle.  The very strong source I'm heard refer to this is Alan Wallace,  super brilliant, a guy who has tremendous training and experience.

Hi and welcome to Buddhism SE. We have put together a Guide and a Resource section for new users that you might find useful.

I believe you can directly look into thought when you develop abhiññā. But at a lesser level meditation increases your ability sense the moods and emotions of people around you (spiritual awareness). This can happen though vipassana also as you stay contemplating internally and externally.
4 Modes of Mind reading as per Sampasadanīya Sutta:

Mind-reading
  Furthermore, bhante, unsurpassable is the Dharma that the Blessed One teaches concerning
  mind-reading. Bhante, there are these four modes of mind-reading:
(1) Here, bhante, by means of a sign, one declares: ‘Thus is your mind: this is in your mind; such is
  your thought.’ And however many such declarations he makes, they are exactly so, not otherwise.
  This is the first mode of mind-reading.
(2) Furthermore, bhante, one does not make his declarations by means of a sign, but after listening to
  the sounds of humans, of non-humans, or of devas, having heard their sounds, one declares, ‘Thus is your
  mind: this is in your mind; such is your thought.’ And however many such declarations he makes, they
  are exactly so, not otherwise.
  This is the second mode of mind-reading.
(3) Furthermore, bhante, one does not make his declarations by means of a sign, nor after having
  heard voices of humans, of non-humans, or of devas, but from having initially applied and sustained
  his mind, listening to the sound of a person’s thought-vibrations,
  one declares, ‘Thus is your mind: this
  is in your mind; such is your thought.’ And however many such declarations he makes, they are exactly
  so, not otherwise.
  This is the third mode of mind-reading.
(4) Furthermore, bhante, one does not make his declarations by means of a sign, nor after heard
  voices of humans, of non-humans, or of devas, nor by listening to the sound of a person’s thought-vibrations,
  nor from having initially applied and sustained his mind, and listening to the sound of a person’s
  thought-vibrations, but by a samadhi free from initial application and sustained application, one knows
  the mind of another with his own, thus:
  ‘By the way the mental formations of this good man are inclined, the depth of that mind will think
  such and such a thought.’
  And however many such declarations he makes, they are exactly so, not otherwise.
  This is the fourth mode of mind-reading.
  With regards to mind-reading, bhante, this is unsurpassable.

all_licenses: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/


text:
Is there a distinction between "ego identity" and "craving/hating"?
I'm confused. What is the distinction between craving/hating (desire/aversion) and "ego"? I am inclined to believe that ego, i.e. one's false sense of an independent separate eternal self, learns and developes craving/aversion, beginning during childhood. Perhaps there is no distinction, and the query is really a matter of semantics. Might "ego" be the noun that represents the verbs "craving and hating"; or, might the ego represent a broader condition than craving and hating? The word "ego" brings to mind "I me mine" identity, which might include "craving/hating".

The three poisons, greed, anger, and delusion, constitute the base-causes for beings stuck in samsara. Of these, delusion is the root cause from which greed and aversion arise. Avidya (delusion) is the root chain of the Twelve Nidanas , from which all other conditions for continued becoming arise.
Through the arising of these twelve nidanas, based on ignorance/misapprehension of reality as it is, the constituent parts of what we consider an "ego" arise ( consciousness/perceptions of the sense organs, feelings, sensations, etc.)
From this misapprehension of reality (ignorance) as either pleasant and something worth possessing, or unpleasant and unfit to endure, desire and anger arise.
I hope this helps clear this up!

Yes! Many thx! I think I was trying to make a self out of ego ... making ego more than it is  Thx for the references!

That was a good and precise answer +1.


text:
Does using a pdf for sale for free violate the 2nd precept?
So I enjoy Dungeons and Dragons a bunch, and have recently begun trying to follow the first 5 precepts of Buddhism. I'm not a practicing Buddhist, but I think they are a good way to live my life. So I have lots of PDF's that I didn't pay for bookmarked so I can use them, but since I didn't buy them would that count as breaking the do not steal precept? Thank you!

Welcome to Buddhism SE. We've put together some tips for new users on asking questions on the site. Also we have a page of useful resources that you may also find useful. Best wishes and I hope you have a positive experience on the site.

You might be interested in this thread which is probably asking the same question.

By downloading the PDF you are not depriving the original owner of its use.
Buddhist rules don't consider this stealing.
See Ven. Yuttadhammo's excellent answer on this topic: http://buddhism.stackexchange.com/a/2869

The 2nd precept states:

"2.
Adinnadana veramani sikkhapadam samadiyami
I undertake the precept to refrain from taking that which is not given."

In order to break the precept 5 factors must be fulfilled.

Conditions that Break the Precept
The five factors of the second precept are:

para-parigga-hitam -- article(s) with a concerned owner.

para-parigga-hita-sannita -- one knows there is a concerned owner.

theyya-cittam -- the intention to steal.

upakkamo -- the effort to steal.

tena haranam -- the article(s) is (are) stolen through that effort.

All of the above factors must be fulfilled in order to break the precept. So if you can answer no to one or more of them you didn't break the precept.

Consider the intent of the originator. We live in a world that has Copyright, which didn't exist at the time of the Buddha. If I walk into your house and remove your favourite object - how do you feel? If I make use of something that you have been led by the law of your land to believe that I am not allowed to use, how do you feel? The second precept is all about respecting others - we must not look at it in a legalistic way, as if it is a set of rules to be understood and then actioned rigidly. The intent is simply that we act in accordance with the first precept - with kindness, consideration, and respect. That, alone, would cause me to think very hard before copying something to which I do not have the rights.

Yes. And Sadhu for the answer by Upayavira.
The word "steal" should be always replaced with "taking/using what is not given". If using "stealing" it leaves many doors for justification to ones normal social usuals in tolerating unskillfulness for common or individual gain.
Althought there are many unvirtuouse "Buddhist" even scholars and monks around, using even Abhidhamma and wording of higher virtue to justify their ways, still with honest and reflective answers of your own conscious or people displaying such. The "smart" are of no worth and impure lineage.
It might be good to know what to do if having falken into a transgression.

Confess it in a group or to an individual who have not fallen into same transgression.
If possible pay compensation and/or accepted pardon if possible. Otherwise, if no further damage can be expected, forfeit the unrightous gained.
Resolve to abstain from it in future (good if making it in formal way by taking, asking the precepts anew).
Try to find assossiation with people where taking what is given is taken serious to possible grow and not to tend upwards naturally.

Further and related explaing can be found here.
[Note: This is a gift of Dhamma and not meant for commercial purpose or other low wordily gains by means of trade and exchange.]


text:
How does kamma create a new set of aggregates for a rebirth; how do the mechanics of this process work?
In the booklet "A Discourse on the Bhāra Sutta", by The Venerable Mahāsi Sayādaw, I read the following:
"As we make great efforts to fulfil desire, kamma and mental formations are brought into play. They create new aggregates. So, after one life we go over to another in a new groups of five aggregates, by virtue of the craving prompted by delusion. As a result, we are left with the burden of aggregates to carry." Please refer to Part II (Table of Contents), Threefold Craving (Section), Sensual Craving (Subsection)
Is this process to be learned or understood during the course of vipassana meditation, or taken on faith in the course of instruction?

http://www.budsas.org/ebud/budtch/budteach28.htm

The workings of kamma is actually one of The Four Imponderables (acinteyya), i.e. questions that the Buddha deliberately did not answer. These questions can only be understood by a fully enlightened Buddha. If one is not a fully enlightened Buddha then thinking about these questions will only leave the mind distressed and agitated, i.e. unfit for meditational practice.
By doing insight meditation one can verify for oneself that phenomena can spawn new phenomena thereby leading to further becomming. This also occurs at the break up of the physical body. The defilements do not "die". Only the physical body breaks up but the defilements find a new body to arise in.
Don't take my word for it or any other persons word. Not even the Buddha's word. He taught that we should not blindly believe what he said but instead go and test these things for ourselves through experimentation on reality, i.e. by doing insight meditation.
Hope this helps. If you have any questions to what i wrote let me know.