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How to deal with distractions during meditation?
When meditating on the breath, after a while the sensation of my eyes not being closed properly appeared. This then turns into vibrating, and my eyes feel like they are literally moving. I tried refocusing on the breath but this is a very difficult sensation to ignore. Does anyone have advice?
Other sensations I feel are the opening of my eyes, if I do not pay attention to them. This sometimes happens, but mostly doesn't. This is also extremely distracting, as I feel like I should focus on keeping my eyes closed.
Many thanks.

Interesting question; if could mention approximate time amount before noticing eye adjustments, total approximate time for contemplation, contemplation method intended, position, position of hands & feet, posture, and environment, that could all be helpful for replying

@MH it's usually around 5 minutes before it starts, it's hard to tell. It is actually happening instantly at the current moment of time. Same amount of time for contemplation, and I only do breath meditation. I was sitting back straight, knees crossed and looking straight forward. Feet were under my knees, touching the floor, and my hands were on my lap facing up, hand in hand. The environment was on my bed looking out of a window, I like the fresh breeze I get whilst doing this. Although it still happens whilst in a chair or on the floor. Thanks for your comment!

@MH did you delete your comment or am I imagining things?

@MH I see. I have noticed a further distraction whilst meditation, which is hard to deal with without focusing on it. Occasionally I will see a small light, but then realise my eyes are starting to open. Is this a distraction or my own fault?

Do I just ignore the opening and the light that appears from doing so?

Close the eyes properly?
Usually there appear various sensations like ie;

posture not being straight
legs not being very comfortable
odd sensations in the face or body
itching, numbing etc
wanting to adjust posture etc

Usually when some odd sensation appears, it distracts you from the breath but if you were to switch your focus to the sensation the perception of breath would distract you from the sensation.
So there is not that much you can do as you will get distracted either way, so i try to do as little as possible.
Eventually the distracting sensations will change & subside, so you can just observe that arising, persisting and cessation in that.
What i do is aknowledging that ie 'a painful bodily feeling has arisen' and just observe it distracting me whilst maintaining focus on the breath and whatever else is going on.
When distracted just acknowledge that a distracting feeling, thought or perception (however it appears to you) has arisen and go back to breath. Keep observing the arising, persistence and cessation of both perceptions (breath + distraction) whilst reapplying the focus and keeping it connected to breathing.
One can't really do anything about various thoughts, feelings & perceptions claiming focus so one just aknowledges their arising, persistence and the cessation.
I don't necessarily take note as in verbalizing thoughts as is taught by ie Yuttadhammo Bhikkhu but i do it occasionally. I don't think it's a mistake to do it but i think it is eventually somewhat distracting and is not something you do in the 2nd jhana but it's ok up until that point if one finds it useful to keep focused.
I tend to be less "hands on" in general and tend to stay mindful of the arising, persisting & cessation of thoughts feelings & perceptions by applying mind to something and keeping it applied without intentionally giving rise to thoughts.
If i notice particular hindrances then i drop the perception of breathing to counter the hindrance lest it can be well countered by the perception of breath (ie general restlessness).

Thank you for your comment! How does one observe distraction whilst also focusing on the breath? I thought they meant the same-ish thing. Also could you expand on your last paragraph? I am interested.

If one gets sleepy doing breath meditation then it's almost impossible to wake oneself up. It's possible to sit through it and drift whilst nodding or napping until it passes or one falls asleep but the general sutta instruction is to wake oneself up otherwise, by first attending to a different theme, reciting texts, rubbing limbs, getting up etc see capala sutta for details.

When distracted just acknowledge that a distracting feeling, thought or perception (however it appears to you) has arisen and go back to breath. Keep observing the arising, persistence and cessation of both perceptions (breath + distraction) whilst reapplying the focus and keeping it connected to breathing. In last paragraph i meant that if you notice ie anger, sleepiness or lust you might want to switch to a different meditation object to develop perception of metta, arouse energy or develop perception of unattractiveness before returning to breath when anger, lust or drowsiness has subsided.

I understand. I usually do not notice any anger etc. so for now I will use the breath. By metta are you talking about loving-kindness meditation?

Yes loving-kindness.

Instead of being reactive to the sensation merely observe it. Generally it will arise then depart. Then return to your breath. There are a lot of various kriyas that occur with meditation. Often it is different for everyone as energy channels are cleared. Once you start either being attracted to or adverse to the sensations, they persist until you let go. In general they are benign.
If they become intolerable, stop meditating and go get some exercise. Find a teacher who can look at your entire constitution and advise you.

Thank you for your comment. I assume the exercise is to tire the body out? I agree otherwise with the rest of your post, it's just a matter of practice for me. Also what are kriyas?

The exercise is to open energy channels so energy flows and eventually flows directly thru the central channel.
Kriyas are movements such as jerking, shaking, semi involuntary muscle movements. Semi involuntary because they can be stopped and. The energy consciously guided back to the central channel. They are thought to be released of blocked energy. These are described in yoga Tantra, I am sure Buddhist tantric texts must address this as well. Kriyas comes from Sanskrit root kri = to do

Bhante Vimalaramsi’s 6Rs seems to be a better way to deal with physical and mental distractions.
https://youtu.be/lY77In3ZYGI

Useful resource, many thanks!

There are many ways to tackle these kind of distraction while occur when u start meditating.its a normal situation everyone of us experience when doing the 'anapana sati bawana' or the meditation on breathing.I suggest u to do some research or get some advice from a proper meditation teacher.There are many type of meditation methods in Buddhism not every method is work for everyone perfectly.Remember practice is the most important thing...only through continuous practice u can overcome those diverticulitis.Do more research on the type of meditation ur going to practice...seek help and advice from proper teachers...may u will overcome ur problem


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Six types of temperaments and techniques for them
According to this Buddhist glossary (quoted below), there are six types of people i.e. people with six types of nature or temperaments. Apparently, it comes from the Visuddhimagga.
There is some information on the Buddhist personality types wikipedia page, but it doesn't have sufficient source citations. According to it, there are different recommended techniques for the different temperaments. Also, it claims this info is available in Visuddhimagga, Abhidhamma and Niddesa of KN.
My questions:

Where can I find the references mentioned? (in Niddesa, Abhidhamma, Visuddhimagga)
What are the recommended techniques for the different temperaments?
Is this (#2) found in the scriptural sources? Please provide references.

From this Buddhist glossary:

carita [carita] nature, temperament. Carita denotes the intrinsic
nature of a human being. The six types of temperament are:

greedy temperament [rāga-carita],
hateful temperament [doṣa-carita],
dull temperament [moha-carita],
devout temperament [śraddhā-carita],
intellectual temperament [buddhi-carita],
discursive temperament [vitarka-carita].

The six temperaments are combined with one another. The speculative temperament (dṛṣṭi carita) is added to them.
AS. I. 309. CMA. IX. 330-331. VM. III. 82-88.

Where can I find the references mentioned? (in Niddesa, Abhidhamma,
Visuddhimagga)

Visuddhimagga > Chapter 3 KammatthanaggahanaNiddesa (Describing the way to recite and learn the meditation from the teacher) > cariyāvaṇṇanā (Describing the mental behavior [for stopping PariyutthanaKilesa] for the teacher to analysis his student behavior), and it's sub-commentary.

What are the recommended techniques for the different temperaments?

In VisuddhiMagga recommend high quality teacher. There are many qualifications to be a teacher in Theravada.

Is this (#2) found in the scriptural sources? Please provide
references.

It is techniques for the meditation not theory or rule, no standard, so in Visuddhimagga...

yasmā pana idaṃ cariyāvibhāvanavidhānaṃ sabbākārena neva pāḷiyaṃ na aṭṭhakathāyaṃ āgataṃ, kevalaṃ ācariyamatānusārena vuttaṃ, tasmā na sārato paccetabbaṃ. rāgacaritassa hi vuttāni iriyāpathādīni dosacaritādayopi appamādavihārino kātuṃ sakkonti. saṃsaṭṭhacaritassa ca puggalassa ekasseva bhinnalakkhaṇā iriyāpathādayo na upapajjanti. yaṃ panetaṃ aṭṭhakathāsu cariyāvibhāvanavidhānaṃ vuttaṃ, tadeva sārato paccetabbaṃ. vuttañhetaṃ ‘‘cetopariyañāṇassa lābhī ācariyo cariyaṃ ñatvā kammaṭṭhānaṃ kathessati, itarena antevāsiko pucchitabbo’’ti. tasmā cetopariyañāṇena vā taṃ vā puggalaṃ pucchitvā jānitabbaṃ. ayaṃ puggalo rāgacarito, ayaṃ dosādīsu aññataracaritoti.
However, the six types of temperaments analysis   neither come from Tipitaka nor Commentary. All are from many teachers' idea, so it's not standard. Actually, the proper gesture, etc., for greedful person might be proper for  hateful person who having strong mindfulness, too. And the various  guesture, etc., can't be in  a person who having complex temperament (most people has one personal gesture, etc.) Actually, the six types of temperaments analysis   from Commentary is standard whether "the teacher, who can know of other minds-Cetopariyanana, can know student's temperaments and teach the (proper) meditation. If not, the teacher can talk the student to get personal information." So, the temperaments can be known by these 2 ways.

This is more of an addendum than a full answer, but I believe this also comes up in the Vimuttimagga, chapter 6.

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How to let go of doubt?
I have a question which has probably been answered before, but I'm unable to find it. Sorry about that. My mind is unfortunately very logically driven. My question is, is doubt removed after making progress, or is it up to me to remove the doubt? I want to not doubt, but I cannot help to doubt. I practice meditation often and a common thought is "am I wasting my time?" I know I am not, but the thought still arises. Do I just accept the doubtful thoughts, or do I try and transform them?
Many thanks!

Please explain what kind of meditation you are doing and for what purpose? :)

I am currently doing breath meditation, I believe the name is Anapanasati. My purpose is to develop my concentration, and hopefully have an experience that demonstrates to me that Buddhism is in fact the right path. I have an extremely open mind, which is good and bad; I need proper proof before I can commit my full energy to the path.

I answered it in your another question please check.

If assailed by doubt during meditation, the solution is to first receive clear instructions for meditation, then later during meditation, to let go and have complete trust in the process.
Please see the section on doubt from the essay "The Five Hindrances" by Ven. Ajahn Brahm:

Doubt refers to the disturbing inner questions at a time when one
should be silently moving deeper. Doubt can question one's own ability
"Can I do This?", or question the method "Is this the right way?", or
even question the meaning "What is this?". It should be remembered
that such questions are obstacles to meditation because they are asked
at the wrong time and thus become an intrusion, obscuring one's
clarity.
The Lord Buddha likened doubt to being lost in a desert, not
recognising any landmarks.
Such doubt is overcome by gathering clear instructions, having a good
map, so that one can recognise the subtle landmarks in the unfamiliar
territory of deep meditation and so know which way to go. Doubt in
one's ability is overcome by nurturing self confidence with a good
teacher. A meditation teacher is like a coach who convinces the sports
team that they can succeed. The Lord Buddha stated that one can, one
will, reach Jhana and Enlightenment if one carefully and patiently
follows the instructions. The only uncertainty is 'when'! Experience
also overcomes doubt about one's ability and also doubt whether this
is the right path. As one realised for oneself the beautiful stages of
the path, one discovers that one is indeed capable of the very
highest, and that this is the path that leads one there.
The doubt that takes the form of constant assessing "Is this Jhana?"
"How am I going?", is overcome by realising that such questions are
best left to the end, to the final couple of minutes of the
meditation. A jury only makes its judgement at the end of the trial,
when all the evidence has been presented. Similarly, a skilful
meditator pursues a silent gathering of evidence, reviewing it only at
the end to uncover its meaning.
The end of doubt, in meditation, is described by a mind which has full
trust in the silence, and so doesn't interfere with any inner speech.
Like having a good chauffeur, one sits silently on the journey out of
trust in the driver.

A. Nourishment of Doubt

There are things causing doubt; frequently giving unwise attention to them — that is the nourishment for the arising of doubt that has not yet arisen, and for the increase and strengthening of doubt that has already arisen.— SN 46:51

B. Denourishing of Doubt

There are things which are wholesome or unwholesome, blameless or blameworthy, noble or low, and (other) contrasts of dark and bright; frequently giving wise attention to them — that is the denourishing of the arising of doubt that has not yet arisen, and of the increase and strengthening of doubt that has already arisen.

These six things according to the commentary are conducive to the abandonment of doubt;

Knowledge and pondering of the Dhamma;

Asking questions about the Dhamma;

Familiarity with the Vinaya (the Code of Monastic Discipline, and for lay followers, with the principles of moral conduct);

Firm conviction concerning the Buddha, Dhamma and Sangha.

Noble friendship;

Suitable conversation.

In addition, the following are helpful in conquering Doubt:

Reflection, of the factors of absorption (jhananga);
Wisdom, of the spiritual faculties (indriya);
Investigation of Dhamma, of the factors of enlightenment (bojjhanga).

C. Simile

If there is a pot of water which is turbid, stirred up and muddy, and this pot is put into a dark place, then a man with a normal faculty of sight could not properly recognize and see the image of his own face. In the same way, when one's mind is possessed by doubt, overpowered by doubt, then one cannot properly see the escape from doubt which has arisen; then one does not properly understand one's own welfare, nor that of another, nor that of both; and also texts memorized a long time ago do not come into one's mind, not to speak of those not memorized — SN 46:55

These are sutta and commentary take on this.
In general i think learning, pondering and understanding is most helpful in overcoming doubt.
It is also very important not to dwell on it too much because if you give it attention it becomes the inclination of mind.
One can set some doubts aside if it's not immediately pressing, thinking; 'Now i have doubts, what use is dwelling on these now; what can i now do about these doubts? Why don't i set these doubts aside for now and figure it out later?"
Alternatively you can go trying to figure it out there and then if there is an opening
You can also for the time being think; 'Certainly i am unsure about the truth, in order to protect the truth, why don't i hold the view that "maybe it is like this or maybe it is like that or maybe it is somehow otherwise" and set this issue aside for now and later investigate the matter further?'
This might help to set it aside.

Good householder,
doubt (in regard of the path, the Gems, Nibbana, that escape is possible) actually ends only by entering the stream, by having seen for oneself. Till then doubt will be ones attendant.
So for the whole practice Saddha, confidence, faith, is most necessary. The transcendent depending co-arising, pointed out by the Sublime Buddha, gives Dukkha (suffering, stress) as cause for the arising of Saddha. So if one has heard the Dhamma of the Arahats - knows that the six senses, there objects, what ever arises on touch on them, are not real, insecure, subject of change, no refuge, not worthy to regard them as mine, me - does well to always keep that in mind and let fear in regard of the world not fade, nourishes, next to Saddha, Samvega.
Conditions and detail points to nurish a urgency and doubt in regard of the world are already given in other answers (see Upasaka Maga2020 answer), dealing with the fetter in- and of itself.
So generally the way to increase Saddha and cut off doubt is lesser a matter of desire for certain happiness at first place, but to face Dukkha to gain a drive. The lesser ways to seek after other kinds of happiness in the world, the five senses, the more certain (reminded onthe good Dhamma) that one get's fuller aware of suffering and as the original word of Saddhā derives form Saddh(a), sacrificing, giving, letting go, beginns to let go of the causes, the world, the senses. Having now an escape known, if reminded, the entering of the stream can be quick, very quick, and with it douts are abounded. They may still temporary arise but can no more lead to real bad action, kamma.
Outwardly, like always in this heritage heard, is there nothing more conductive then association with wise, real 'friend' and to withdraw more and more from 'bad' friend, lower or equal in virtues.
May good householder therefore find, after seeking wisely, be/do always near association with the wise. May he not go after, seek, after fools, especially doubtful natures, avoiding them like a sickness's cause.
[Note that this isn't given for stacks, exchang, what ever other world-binding trade, but for release from dout, for ones key to escape]

Following reasons might create doubt in your mind :
1.Mara is evil and will cheat you. Mara will offer you everything you ever wanted. Mara will make you doubt the Dhamma. You will have to save yourself from going on the evil path.
2.If you have doubt over Dhamma then probably you are attached to family , possessions, money etc ... The pain of leaving all that makes you doubt the Dhamma.
3. You have not understood Dhamma which speaks nothing but Truth. Truth which can not hidden for long that the world is unsatisfactory.
4. You have not experienced suffering because it was deliberately hidden from you.
5. You do not have faith in Buddha who is the teacher of Gods.
Meditate as told in Suttas.
Meditation will help you concentrate your mind with right view.A concentrated mind is more capable of seeing the obvious Truth.
If you practice mindfulness I think you will understand what Buddha was talking about.
Once you have understood that this is suffering ,your doubts will vanish automatically.
I personally have no doubt because I have experienced suffering.

@Danyaal, your statement:

My mind is unfortunately very logically driven.

points to a way forward. Suppressing your doubts about meditation will not accomplish anything other than retarding your progress. Being logically driven is not a deficiency in Buddhism, except to those who confuse conceptual thinking for logic. All you have to do is read any sutra to see the depth of logic involved in Buddhism. The key is seeing how that logic is applied. And this leads the way to not only evaporating your doubts, but also, learning the distinction between conceptual thoughts (name and form), which forever obfuscate the truth from you, and logical analysis that undermines the cause of doubts, when it is properly applied.
To that end, meditating on the specific doubts that you have, and then analyzing their origin and the justifications that you have been inculcated with as to their validity is a good way to proceed.
You say that you need proper proof before you apply your full energy to the path of meditation, but I am suggesting that what you need to do is disprove the ideas and preconceived notions that lead you to doubt the usefulness or efficacy of what you are doing.
As you are working on your concentration, via the breath, you will find some benefit to noticing when these doubts arise, whether meditating or not, and when you notice them, look into which particular notion you have that causes you to doubt. Once you identify that, you can then analyze (on or off the mat) that notion.
Initially, you may want to refer to sutras or other writings that may help. I myself am very analytically oriented, and having started meditating at a young age, found myself confronted by experiences that did not fit the views of my school teachers, parents, and friends, and I was severely blocked by this. It was only after I realized that I should instead try to fit what I was being taught into what I was experiencing in meditation that I could make progress in my life, and along my path.
I have written many articles that detail how I managed to break-free of the conceptual illusions that I was taught, fitting them into a clearer understanding that was coming out of my practice. These can be of benefit to someone who requires this kind of analysis—seeing for yourself whether they are true, or just assumptions that create doubt, and sometimes, distaste towards meditation. I don’t want to post links, which might be a violation of protocol here, as I am new to this site. But if you would like links to the material (published on Medium) please send me a message.
I hope you find this useful.
Just a short epilogue to my answer: when the Buddha taught, his words were directed to the context and individuals present. Thus we received his so-called 84,000 teachings, always varying slightly. But today our context is different in one significant way: modern science and it’s practitioners who have convinced us all that their imaginative interpretations (because all interpretations of realty are imaginative) are true and correct. Thus we are inculcated with stories about how things work, and how things truly are from these authorities, and accept them as we interpret what they are saying.  This is why we need to analyze them ourselves to see if what we think is meant is correct, and if what science holds to be true is so. It is through this process we can dispel doubts.

Doubt:
Why do I age? Why do I fall into disease? Why do I encounter sorrow? Why do I encounter suffering?
Clarification:
Because I was born.
When there is birth, there is suffering decay and death.
When birth occurs, with it occurs suffering, decay and death.
Doubt:
Why was I born?
In this manner, one can and should contemplate paticca samuppada. That is a wise place to doubt and clarify.
You can also read Kalama Sutta and find a set of villagers who had doubt and asked lord buddha what to do.
In Buddhism there is no unrooted faith. There is only logical (methodical or in accordance) faith. Most other followings except science follow unrooted faith (no logic behind it).
To that effect, you can find more in Chula Hatthi Padopama Sutta, about a man who worships Buddha merely by hearing a few good things about him.
There is also a Sutta which a man speaks to Buddha that people are impressed about his virtues and Buddha states that should not be the reason to have faith in him. I don't remember its name.

Was not looking for the bounty by the way. Hope the answer helps you and others.

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the five precepts and marijuana - does marijuana count as an intoxicant?
The fifth of the precepts is "I undertake the training to refrain from intoxicants."
does smoking marijuana count as an intoxicant ?

Yes. Marijuana is an intoxicating substance.
From AccessToInsight.org's The Five Precepts: pañca-sila:

Suramerayamajja pamadatthana veramani sikkhapadam samadiyami
I undertake the precept to refrain from intoxicating drinks and drugs
which lead to carelessness.

It comes from the suttas e.g. AN 8.39.
The reason for abstaining from alcohol, drugs and any other intoxicating substances is explained below. It's because intoxicating substances cause heedlessness and moral recklessness, and results in one breaking the other four precepts, because a person's best judgment is impaired under the influence of intoxicating substances.
However, if intoxicating substances are consumed in a strictly controlled way as a medicine, administered by a medical professional, then it is ok. For e.g. I have heard that psilocybin has been used for treating severe depression.
From the essay "A Discipline of Sobriety" by Ven. Bodhi (the highlighted statements apply to both alcohol and drugs):

For his lay followers the Buddha has prescribed five precepts as the
minimal moral observance: abstinence from killing, stealing, sexual
misconduct, false speech, and the use of intoxicants. He did not lay
down these precepts arbitrarily or out of compliance with ancient
customs, but because he understood, with his omniscient knowledge,
which lines of conduct lead to our welfare and happiness and which
lead to harm and suffering. The fifth precept, it should be stressed,
is not a pledge merely to abstain from intoxication or from excessive
consumption of liquor. It calls for nothing short of total abstinence.
By this rule the Buddha shows that he has understood well the subtle,
pernicious nature of addiction. Alcoholism rarely claims its victims
in a sudden swoop. Usually it sets in gradually, beginning perhaps
with the social icebreaker, the drink among friends, or the cocktail
after a hard day's work. But it does not stop there: slowly it sinks
its talons into its victims' hearts until they are reduced to its
helpless prey.
To dispel any doubt about his reasons for prescribing this precept,
the Buddha has written the explanation into the rule itself: one is to
refrain from the use of intoxicating drinks and drugs because they are
the cause of heedlessness (pamada). Heedlessness means moral
recklessness, disregard for the bounds between right and wrong. It is
the loss of heedfulness (appamada), moral scrupulousness based on a
keen perception of the dangers in unwholesome states. Heedfulness is
the keynote of the Buddhist path, "the way to the Deathless," running
through all three stages of the path: morality, concentration, and
wisdom. To indulge in intoxicating drinks is to risk falling away from
each stage. The use of alcohol blunts the sense of shame and moral
dread and thus leads almost inevitably to a breach of the other
precepts. One addicted to liquor will have little hesitation to lie or
steal, will lose all sense of sexual decency, and may easily be
provoked even to murder. Hard statistics clearly confirm the close
connection between the use of alcohol and violent crime, not to speak
of traffic accidents, occupational hazards, and disharmony within the
home. Alcoholism is indeed a most costly burden on the whole society.
When the use of intoxicants eats away at even the most basic moral
scruples, little need be said about its corrosive influence on the two
higher stages of the path. A mind besotted by drink will lack the
alertness required for meditative training and certainly won't be able
to make the fine distinctions between good and bad mental qualities
needed to develop wisdom. The Buddhist path in its entirety is a
discipline of sobriety, a discipline which demands the courage and
honesty to take a long, hard, utterly sober look at the sobering
truths about existence. Such courage and honesty will hardly be
possible for one who must escape from truth into the glittering but
fragile fantasyland opened up by drink and drugs.
It may well be that a mature, reasonably well-adjusted person can
enjoy a few drinks with friends without turning into a drunkard or a
murderous fiend. But there is another factor to consider: namely, that
this life is not the only life we lead. Our stream of consciousness
does not terminate with death but continues on in other forms, and the
form it takes is determined by our habits, propensities, and actions
in this present life. The possibilities of rebirth are boundless, yet
the road to the lower realms is wide and smooth, the road upward steep
and narrow. If we were ordered to walk along a narrow ledge
overlooking a sharp precipice, we certainly would not want to put
ourselves at risk by first enjoying a few drinks. We would be too
keenly aware that nothing less than our life is at stake. If we only
had eyes to see, we would realize that this is a perfect metaphor for
the human condition, as the Buddha himself, the One with Vision,
confirms (see SN 56:42). As human beings we walk along a narrow ledge,
and if our moral sense is dulled we can easily topple over the edge,
down to the plane of misery, from which it is extremely difficult to
re-emerge.
But it is not for our own sakes alone, nor even for the wider benefit
of our family and friends, that we should heed the Buddha's injunction
to abstain from intoxicants. To do so is also part of our personal
responsibility for preserving the Buddha's Sasana. The Teaching can
survive only as long as its followers uphold it, and in the present
day one of the most insidious corruptions eating away at the entrails
of Buddhism is the extensive spread of the drinking habit among those
same followers. If we truly want the Dhamma to endure long, to keep
the path to deliverance open for all the world, then we must remain
heedful. If the current trend continues and more and more Buddhists
succumb to the lure of intoxicating drinks, we can be sure that the
Teaching will perish in all but name. At this very moment of history
when its message has become most urgent, the sacred Dhamma of the
Buddha will be irreparably lost, drowned out by the clinking of
glasses and our rounds of merry toasts.

what about nicotine? caffeine?

@sorta_buddhist As I understand them, nicotine and caffeine do not cause heedlessness or moral recklessness, so the fifth precept does not apply to them.

A glass of wine does not cause heedlessness and/or moral recklessness either. It might actually not lead to someone desiring two glasses, but strictly a single one (for instance with a dish that goes well with wine). It might not even be a glass, but a bourbon chocolate. It might be Listerine, which contains alcohol and is absorbed by our mouth tissue just as three or four droplets of vodka. It's also forbidden to eat ripe fruits, which often contain significant amounts of ethanol.

When I smoked marijuana it definitely impaired my judgement. Even walking up and down stairs became difficult. It made mindfulness impossible. Because of that experience I am inclined to agree for myself. yet I also acknowledge that for others in deep constant pain marijuana might provide relief. The precept assures balance.

Yes, if used recreationally it is obviously against the precept. It is distracting, makes one less serious, careless and indulgent.
There are also a lot of drawbacks as in withdrawal when quitting.
Nicotine and Caffeine are also intoxicants.

Nicotine and caffeine are addictive substances, but they are not intoxicating substances.

That's obviously not true. Both of these produce euphoric effects, caffeine can even be hallucinogenic. Taken together these are insanely addictive and will absolutely alter behavior and change brain chemistry. These will lead to heedlessness and are on the treshold of sensuality.

Yes, it is.

SurāMerayamajjaPamādatthānā VeramaniSikkhāpadam Samādiyāmi
I choose (undertake) to manage the basis of restrain-oneself-practice instead of the management of the craziness's basis and stupidness's basis, which causing unwholesome mindfulness ( forgotten the meditation object and losing the control of mind and actions which might cause breaking other precept easily).

When you are smoking marijuana, it's hard to thinking of the meditation object or any practice lesson.
If one still addict on some intoxicants, he can re-making attentions by reciting 5 precepts everyday after hanging because it reminds him what he should do. This is better than worrying and faking himself whether "I feel better when I forget 5 precepts, and I'm not ready to keep 5 precepts, so I will undertake/recite it next time when I'm ready." Because no one is ready at first. Everyone has been fail before. So don't care of "I am still smoking marijuana", just care of "re-recite 5 precepts everyday".  One day after that in many years, this one is going to be better.


text:
Is shikantaza meant to spontaneously relax you, unlike ch'an meditation?
Is shikantaza meant to spontaneously relax you, unlike ch'an meditation? I've never taken classes in the former, but the latter seems to teach you to relax -- and then follow the breath spontaneously.
Is this about right?
To stay alert, in zazen, I focus on the tip of my nose, as and when I need to. If my thoughts bother me, I mentally turn toward them (both literally and metaphorically).
I believe that is still zazen?
I don't have any other questions about how to meditate, anymore; though I'm unsure what enlightenment or jhana is.

oddly, i think when i meditate i do not focus enough on the goal of enlightenment

Shikantaza in original usage means ~'only sit', and the term was introduced into fairly standard usage by Dogen Daishi c.1250AD. This is in the context of Original Traditional Authentic Soto Zen, where the term is fairly similar to zazen, which means ~'sit & contemplate' etc, and so, within context, the two terms authentically mean about the same thing: sasaru means to sit/squat, & is pronounced 'za' in that sort of word construction, and zen means ~think/contemplate. In the term shikantaza, the 'zen' part is inferred from context, and shiken in this context means ~only.
Traditionally, in Soto Zen, shikantaza & zazen aren't directly about concentrating on breathing or on the nose or on relaxing, etc, and shikantaza more explicitly indicates that with the 'shi' meaning ~'only' part. So maybe the Asker was participating in something that was was similar but might have differences in meaning and of what's meant by the terms zen & shikantaza!
This answer is from the context of The Traditional Soto Zen instructed c.1250AD by Dogen Daishi. There may be other places that use the term shikantaza and the term zazen differently. Nice interesting question.

i didn't mean to imply it has anything "directly about" my nose or my breathing. but yeah, thank you...

ah gotcha haha.

You are very welcome; and it  was understood that you hadn't intended to imply that, & 'aren't directly' was included to clarify that the answerer realised that maybe some places instruct things and do things differently from the fairly specific context of the answer. and that of course sitting in one spot has something to do with breathing and posture etc, just that that or counting etc wasn't intended as being implied as the main aspect of what zazen & shiktaza are 'doing'. Your comment is appreciated :)

To sit in zazen is to sit facing emptiness.  M H's answer is absolutely correct, but like most things in Zen there is more to the story once your practice deepens.  Relaxation and concentration on a focal point have their place, but really what zazen is after is the arousal of mushin or "no-mind".  In early Zen, and later in Soto, they sat in pi-kuan or wall gazing.  You'd literally just sit facing a wall.  No fancy techniques, no mantras, kasinas, or even the breath.  Just you, your cushion, and a surface staring back at you.  As you advanced in your sitting, little by little, things began to fall away.  (In fact, if you don't allow them to, you will drive yourself batty doing this practice.)  As that is happening, concurrently, you'll also begin to internalize that blank wall.  This happens through no effort of your own.  As you let go of you, emptiness is revealed.  Eventually you become the blankness - mushin - itself.  The wall becomes secondary if not entirely ancillary.
So don't worry about your thoughts, don't worry about the tip of your nose, and certainly don't worry about spontaneity.  Just sit and don't move.  Stare at the wall and see what happens.

if i am to drop my approach to meditation, without a teacher i will need to do so for a reason... the pursuit of enlightenment ?

How about just having more satisfying sits?


text:
The Simultaneity of Cause and Effect

The conventional Buddhist view of causality is that the present
negative and positive effects we see in our lives are a result of
negative and positive causes that we created in the past. So in order
to attain Buddhahood, which is the goal of Buddhist practice, it would
take lifetimes of painstaking efforts to replace all the negative
causes we’ve made with positive causes, while avoiding making
additional negative causes. Based on this view, the possibility of
attaining Buddhahood seems remote and almost impossible.
In contrast, Nichiren Buddhism teaches that the law of cause and
effect is simultaneous.

https://www.worldtribune.org/2017/11/cause-and-effect/
I side against it, which could even cover my slight antipathy toward Nichiren Buddhism.
If the effect depends on past causes, then doesn't the metaphor of a fire going out -- and going nowhere -- when the fuel runs out, only work when a cause can run out of effects, which, for me, hints at svabhava.
Does a cause running itself down only occur if it has svabhava? And what arguments are there for and against the law of cause and effect being simultaneous?
I have a "theory" that Nichiren Buddhism cannot help us in our "next live"; in deed, that mappo -- and Nichiren Buddhism -- condemns all to the Abrahamic hell, even as zen -- the monastic life -- may still be available. But I won't get into it.

Traditional Standard 日蓮仏教/ Nichiren Buddhism at Minobu Yama c.1280AD is about refinement and being kindly and nice and is quite based on The Teachings of The Buddha, & Guidance of 日蓮/ Nichiren Daishi, His writings, and careful consideration of The Lotus Sutra. Nichiren Buddhism is about the present and future, yet doesnot discount the past, and Nichiren Daishi didn't discount the past: Nichiren Daishi instructed that past karma could be 'expunged' through observance of The Teachings in The Lotus Sutra, conceiveably in present Lifetimes.
The Organisation of the text cited in the question is fairly recent, and the text cited isnot Nichiren Daishi's Teachings; maybe the article suffered in translation, since 'simultaneous' wouldnot typically be understood as 'within one lifetime', or, maybe some places actually would intend to say what it says. Standard Traditional Nichiren Buddhism is based on Teachings of The Buddha, And Traditional Nichiren Buddhism doesnotsay cause & effect are simultaneous in that sense. Interesting citation and good question.


text:
Where does Karma get stored?
Sometimes we get an instant Karma. In other cases it takes time for Karmic fruits to ripen. I want to know in later case where does the Karma get stored or how is it remembered.

Look at my answer https://buddhism.stackexchange.com/a/30976/10100

unconsciousness?

In the Karmadrome.

If you throw a rock at a window, there is the expectation of it hitting the window. Where is this expectation stored?
Likewise with all intention, intending one acts, throwing a rock is an action which begets results. Where are the expected results stored?
If you analyzed the properties of the rock mid flight along with all of the relevant circumstances in the entire world, you could for sure deduct it's trajectory and arrive at it eventually hitting the window.
So the information about the world [incl the result of actions] is the world and is in the world and nowhere else.
In the Dhamma that which perceives & conceives the world is called the world.
If you conceive & perceive someone throwing a rock at a window, you quickly deduct the consequences in as far as you understand the circumstances which the senses present and the more you know the more you can deduct about the outcomes.
If you knew everything about everything you could know everything that is going to happen as a result of a particular action but this is impossible because samsara is beginningless.

Not everything is caused by karma. Some things are caused by other reasons, like the weather. The Sivaka Sutta talks about this. There's a summary at the bottom:

Bile, phlegm, and also wind,
Imbalance and climate too,
Carelessness and assault,
With kamma result as the eighth.

To quote the sutta in detail:

“Some feelings, Sīvaka, arise here originating from phlegm disorders …
originating from wind disorders … originating from an imbalance of the
three … produced by change of climate … produced by careless behaviour
… caused by assault … produced as the result of kamma: that some
feelings arise here produced as the result of kamma one can know for
oneself, and that is considered to be true in the world. Now when
those ascetics and brahmins hold such a doctrine and view as this,
‘Whatever a person experiences, whether it be pleasant or painful or
neither-painful-nor-pleasant, all that is caused by what was done in
the past,’ they overshoot what one knows by oneself and they
overshoot what is considered to be true in the world. Therefore I say
that this is wrong on the part of those ascetics and brahmins.”

The Acintita Sutta states that you can't work out karma and its results precisely:

"The [precise working out of the] results of kamma is an
unconjecturable that is not to be conjectured about, that would bring
madness & vexation to anyone who conjectured about it.

Karma is not like the recording of merits and sins, and the meting out of justice by a divine judge. It's cause and effect, that begins with intentions.
If you knock your head on the wall, you feel pain. This is immediate.
If you don't take care of your health, you may become ill in the long term.  This takes time.
If you allow anger, hatred, jealousy and greed to overcome your mind, this will affect your decisions and actions. If you break the law, you will get caught and punished. If you wronged others, people will remember you and react to you. They will not trust you. This also takes time.
The memory of karma is in your body, your mind, the memory and thoughts of people around you, media (books, blogs, social media, mass media etc.), genetics and also the environment.
It's everywhere.
If I take care of my health, my body "remembers" that. If I help people, people remember that. If I am a good employee, my employer will remember that. If I speak kind words and act in a trustful manner, people would trust me. If I feed and take care of a dog, it will remember that and react positively to me and may protect me. If I plant trees, it will grow taller and create shade for me.
The thing about karma is that it starts with your states of mind, and your intentions, that results in thoughts, words and actions. This then cascades into chain reactions around you. It's the Buddhist version of butterfly effect and chaos theory.
Take the benefits of metta from AN 11.16:

"Monks, for one whose awareness-release through good will is
cultivated, developed, pursued, handed the reins and taken as a basis,
given a grounding, steadied, consolidated, and well-undertaken, eleven
benefits can be expected. Which eleven?
"One sleeps easily, wakes easily, dreams no evil dreams. One is dear
to human beings, dear to non-human beings. The devas protect one.
Neither fire, poison, nor weapons can touch one. One's mind gains
concentration quickly. One's complexion is bright. One dies unconfused
and — if penetrating no higher — is headed for the Brahma worlds.

Do you think a mystical karma force will remember metta and protect the metta practitioner from fire, poison and weapons?
No. It's simply that someone who cultivates the metta state of mind, will not get into a situation that results in harm from fire, poison and weapons. He doesn't make enemies. Who would want to harm him? Also, with a well-concentrated mind, he would avoid accidents.

So do you mean to say that its a simple cause and effect relationship in material or mind-body plane?

@TheWhiteCloud It's not simple. It's complex. But yes. It's at the level of material and also mind-body.

I have experienced Karma coming back to me of things I had done a decade back. Things happened in my life and then I traced the reasons back in distant past. Also I have experienced results of purely mental karma, i.e . intently harbouring ill will for someone, puerly in my mind. I have also experienced things happened to me as a result of me cursing someone intently puerly in my mind. How does that happen? Or your answer covers that?

@TheWhiteCloud The Acintita Sutta quote states "The [precise working out of the] results of kamma is an unconjecturable that is not to be conjectured about, that would bring madness & vexation to anyone who conjectured about it." I gave some simple examples of cause and effect. But the inter-relationship of cause and effect from many sources (you and others) is very complex and difficult to map out. Furthermore, not everything that happens to you is due to karma. It can also be cause by harm by others, weather, bile etc. as stated by the Sivaka Sutta.

@TheWhiteCloud You can map out a general direction, but you cannot map out precise events and occurrences. For e.g a person who has greed, hatred, anger and jealousy as their primary states of mind, will head in the wrong direction and have negative things happen to them. But you cannot map out precisely that he fell down and hit his head because he lied to you or something like that.

Ok. That helps understand. Thankyou.

Hi @ruben2020, I was again thinking about this question. One more question to you, how does Karma transmigrate from one life to another?

Karma (Pali: kamma) can be understood as an intentional action, a deed.

MN61:9.2: ‘yannu kho ahaṁ idaṁ kāyena kammaṁ kattukāmo idaṁ me kāyakammaṁ attabyābādhāyapi saṁvatteyya, parabyābādhāyapi saṁvatteyya, ubhayabyābādhāyapi saṁvatteyya—

MN61:9.1: When you want to act with the body, you should check on that same deed: ‘Does this act with the body that I want to do lead to hurting myself, hurting others, or hurting both?

Here we see that bad kamma can hurt oneself or others or both. For example, if we spray the fields with DDT, we harm ourselves and others. The kamma of DDT ripens as the crops ripen and are eaten. And DDT persists--it is stored in the body. That is quite heavy kamma indeed. The farmer ends up poisoning the children.
Kamma is an observed principle. There really isn't anybody "keeping score". However, the strength of the intention does affect the fruition. It took us years to brew and spray DDT. It took us more years to disentangle ourselves from that bad kamma. Bad kamma is unskillful.
Good kamma operates on the same principle as bad kamma, but is skillful, with happiness as its fruit:

MN61:9.8: ‘This act with the body that I want to do doesn’t lead to hurting myself, hurting others, or hurting both.  It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should do such a deed.

Farmers who take care of the land are fed by the land. For generations. Here too, there's nobody "keeping score", no "battery". But the skillful application of intention inevitably leads to happiness for ourselves and others.
Seeing kamma, we can become obsessed with kamma. Understanding the short-sightedness of bad kamma, we can become obsessed with good kamma and even try to acquire merit sufficient for a divine afterlife.

DN33:3.1.131: ‘The Gods of Brahmā’s Host are long-lived, beautiful, and very happy.’  They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods of Brahmā’s Host!’  They settle on that thought, concentrate on it and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there.  But I say that this is only for those of ethical conduct, not for the unethical.  And for those free of desire, not those with desire. The heart’s wish of an ethical person succeeds because of their freedom from desire.

And here too we are cautioned and encouraged to go beyond kamma, to not "settle for less".

AN4.233:5.1: And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results.

Intention drives kamma and assessing perceives its fruit.

Karma is not stored anywhere unless court case is involved nor is it remembered by anyone.
Law of Karma is not an absolute Truth like the other Truths which are part of Dhamma.
Suppose someone slaps you then it is not necessary that you will hit him back. It is possible that nobody is going to avenge you infact if anyone thinks of avenging you , you might stop him or her.
The point is Karma operates in a space which is made up of people like you and me. There are no definite cause and effect. Nobody keeps a score always. By default Karma is not stored anywhere just as memory is not stored anywhere. In a flute there is no memory of music but when we play it , music arises. Similarly memory of karma is not stored anywhere but when we play the flute called consciousness(this is my guess) it arises.


text:
What kind of pleasure is the one we get by pursuing Mathematical problems and solving them? Is it a kind of sensual pleasure?
We get pleasure and satisfaction by doing Mathematics. Thinking over math problems and solving them does give us some pleasure. According to Buddhism, what is this pleasure categorized as? A sensual pleasure ? Or is it like pleasure we get from Jhana?

I think it would be classed as household joy;

"And what are the six kinds of household joy? The joy that arises when one regards as an acquisition the acquisition of forms cognizable by the eye — agreeable, pleasing, charming, endearing, connected with worldly baits — or when one recalls the previous acquisition of such forms after they have passed, ceased, & changed: That is called household joy. (Similarly with sounds, smells, tastes, tactile sensations, & ideas.)

The other types of joy are tied up with renunciation;

"And what are the six kinds of renunciation joy? The joy that arises when — experiencing the inconstancy of those very forms, their change, fading, & cessation — one sees with right discernment as it actually is that all forms, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. (Similarly with sounds, smells, tastes, tactile sensations, & ideas.) MN137

One like this thinks; i am good because of this [solving], delights in thinking, dwells in solving, neglects seclusion and does not attend to the teacher's message.
I think it's like entertainment, a hobby or a sport.

There are three feelings, pleasant, painful and neutral. The first two feelings are familiar in terms of sensual desire (e.g., coveting another's body). However, the third feeling, the neutral feeling, may be unfamiliar. In mathematics, we often encounter the neutral feeling.
When given a math problem we initially have a neutral feeling. It is neutral because we do not know if the problem can be solved or not. If we engage and solve the problem, we feel pleasure in knowledge gained. If we engage and struggle with the problem without progress, we feel pain at our continued ignorance.

MN44:24.4: Neutral feeling is pleasant when there is knowledge, and painful when there is ignorance.”

Because neutral feelings can lead to pleasure, we may get caught up in chasing knowledge for that very pleasure. Mathematics is in the field of thought. In Buddhism, the mind is the sixth sense, so yes, craving the joy of mathematics would be a "sensual pleasure".

SN35.247:2.8: When they know a thought with their mind, if it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and a limited heart. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

Mathematics itself isn't at issue here. Solving a mathematical problem while building a house is perfectly fine. But if we daydream about mathematics while being paid as a carpenter, that would lead to smashed thumbs and other suffering.
Solving mathematical problems can be pleasant work. In that sense it is like jhana. However, mathematics is limited (see Goedels Incompleteness Theorem) and has nothing to do with the end of suffering. Practice jhana for the end of suffering relying on wisdom, truth, generosity and peace.

There are three types of cravings in Iti 58:

This was said by the Blessed One, said by the Arahant, so I have
heard: "There are these three cravings. Which three? Craving for
sensuality, craving for becoming, craving for non-becoming. These are
the three cravings."

And there are six senses from MN 148:

"'The six internal media should be known.' Thus was it said. In
reference to what was it said? The eye-medium, the ear-medium, the
nose-medium, the tongue-medium, the body-medium, the intellect-medium.
'The six internal media should be known.' Thus was it said. And in
reference to this was it said. This is the first sextet.
"'The six external media should be known.' Thus was it said. In
reference to what was it said? The form-medium, the sound-medium, the
aroma-medium, the flavor-medium, the tactile sensation-medium, the
idea-medium. 'The six external media should be known.' Thus was it
said. And in reference to this was it said. This is the second sextet.

The desire to solve mathematical problems comes from the craving of sensual pleasures, specifically of intellect and ideas.
From dependent origination, we know that craving leads to clinging. There are four types of clinging in MN 11:

"Bhikkhus, there are these four kinds of clinging. What four? Clinging
to sensual pleasures, clinging to views, clinging to rules and
observances, and clinging to a doctrine of self.

Obviously, clinging to the pleasure of solving mathematical problems is a clinging to sensual pleasures. But how does this happen? This is answered in SN 35.63:

"There are sounds cognizable via the ear... aromas cognizable via the
nose... flavors cognizable via the tongue... tactile sensations
cognizable via the body... ideas cognizable via the intellect —
agreeable, pleasing, charming, endearing, fostering desire, enticing —
and a monk relishes them, welcomes them, & remains fastened to them.
As he relishes them, welcomes them, & remains fastened to them,
delight arises. There being delight, he is impassioned. Being
impassioned, he is fettered. A monk joined with the fetter of delight
is said to be a person living with a companion.

But the story doesn't end there.
After clinging to the sensual pleasure of solving mathematical problems, you may want to become a professional mathematician or maybe you want to start a YouTube channel showing your mathematical skills, passion and joy. That's the craving of becoming - you want to become somebody. That leads to clinging to views and clinging to the doctrine of the self too, that "I am a famous mathematician" or "I am a famous math enthusiast".
And then looking at Dependent Origination again, craving leads to clinging, which leads to becoming, which leads to the birth of personhood, which then leads to all suffering.

In my experience there are several components to the pleasure.

One is social. As students we are told -- for example by teachers, parents, maybe peers -- that mathematical activity is praiseworthy (that it's ethical, harmless, maybe useful, and so on) -- and obviously some students like to know what society wants and to do what society tells them.

Another is to do with peace of mind. Mathematical activity i.e. solving a maths problem requires you to stop thinking about things other than the problem in question. In modern terms I expect the brain is less active than when you're distracted by other thoughts (e.g. by thoughts about the past or the future) -- it's a specialised form of thinking which requires some activity from some parts of the mind, and the ability to switch off or let go of all distractions and purposeless worry.

Following from 2., f I recall correctly, a component of that peace (or absence of mental activity) is some amount and some type of egolessness. You're solving a problem set (discovered) by someone else, you're learning someone else's (mathematicians') way of thinking, and you're necessarily (at least temporarily) forgetting about any and all "personal" and other "social" and "physical" problems.

Following from 3., instead of having a mental state of "worry and restlessness", "or "sloth", or "pursuit of sensuality", what you need as a mental state might be (or at least might resemble) the factors of awakening -- or the strengths (faculties), the bases of power, and even the exertions.
Perhaps the fact that mathematics involves/requires this kind of activity, training, discipline, is one of the reasons why the subject is considered worthwhile to be taught in schools -- i.e. not only for its own sake as a useful subject (which it isn't very useful necessarily, it's very rare that I ever use any "maths" more complicated than arithmetic, since leaving school), but also as a form of mental training -- perhaps like sports are also considered worthwhile, not necessarily as a subject in themselves but as a form of (healthy) physical training and development.

At least at the student level of mathematics, the "problems" which you're working on are finite and have a solution. The solution is simpler than the problem, when you're looking for a solution you're looking to reduce the problem to a simple solution ("Q.E.D."). The act of (successfully) simplifying is (mentally) rewarding for the various reasons given above. It's also a taste of peace or freedom -- i.e. solving the problem means that the problem is experienced as finished and completed (ceased).

I'm not sure if -- but I hope that -- this answer counts as "Buddhist enough" for this site. It's based on my personal experience of "doing" mathematics (and other similar work) at school and afterwards.
I suppose (though I don't know) that the other answers are true -- e.g. that it can be categorised as "sensual", if the mind's consciousness of and pursuit of mental objects is categorised as the sixth "sense".
Instead of answering the question in general (i.e. "how does Buddhism categorise...?"), I was hoping to analyse in detail (i.e. "what is this pleasure?").
So far as I can tell, it shares some of the same mental "reward mechanisms" as a training in Buddhism might. I assume you already know enough Buddhist doctrine to recognise parallels between the components I listed and the suttas.
It might also share some of the disadvantages of other pleasures, for example:

Wanting to experience it again after it has ceased
Wanting to do that instead of other, better activity
Identification -- e.g. "I am a mathematician", "I am better at this than other people are", "This skill at (training in) mathematics is me/mine/myself", and so on.
Reification -- e.g. mistaking maths for something "real", and thinking "only this is true", etc.

I don't know what any Buddhists say about mathematics (I studied maths before Buddhism and not with Buddhists). I presume it's classified as a householder activity/chore, and maybe good if it's done ethically. Possibly something like sweeping the floor, or even cooking, would be a more worthwhile activity. It's presumably subject to the three characteristics, like almost everything else -- and its not being or its not becoming a cause of suffering depends on stopping and letting go.

We are think of everything as illusion, idea, so we should analysis first...

Thinking over math problems and solving them does give us some pleasure

"Thinking over" can be assembled by 3 elements--wholesome factors,  unwholesome factors, or neither wholesome nor unwholesome factors.
"math problems" is neither wholesome nor unwholesome factors.
"solving" can be assembled by 3 elements--wholesome factors,  unwholesome factors, or neither wholesome nor unwholesome factors.
"some pleasure" can be assembled by 3 elements--wholesome factors,  unwholesome factors, or neither wholesome nor unwholesome factors.
wholesome factors
Wholesome karma is assembled by at least 31 wholesome mind and mind factors. Wholesome karma causes at least 2 benefits of 3 benefits (this life, next life, Nibbāna) with 2 benefits of of 3 benefits (own, surrounded people,
universe society)[Less benefit, less wisdom]. So...

Thinking over math problems and solving them to help drowning people,  giving us some wholesome pleasure.
(Buddhist insider) Thinking over math problems and solving them to help drowning people and to practice own mind for higher meditation to enlightenment,  giving us some higher and higher wholesome practice to get Nibbāna.

uwholesome factors
Unwholesome karma is assembled by not over more than 23 unwholesome mind and mind factors. Unwholesome karma causes only 1 benefits of 3 benefits (this life, next life, Nibbāna) with only 1 benefits of of 3 benefits (own, surrounded people,
universe society). So...

Thinking over math problems and solving them to get only pride and only wholesome pleasure.
(Going to hell) Thinking over math problems and solving them to do Akusalakammapatha 10 (Tenfold unwholesome course of action).

neither wholesome nore unwholesome factors
Neither wholesome nore unwholesome factors are unmeditatable such as resultants, or perfectly meditated wholesome of Arahanta's mind.
So, in Abhidhamma Vibhaṅga...

Abhidhamma Vibhaṅga
the book of analysis

Analysis Of The Heart Of The Teaching

...
Threefold Exposition
Therein what is “wisdom by means of thinking”? Because of work invented by ingenuity or because of craft invented by ingenuity or because of the branches of science invented by ingenuity, so these wisdom are acquired by one without hearing from others--"Karma is one’s own possession" wisdom or "form is impermanent; feeling; Is impermanent. perception; Is impermanent. volitional activities; Is impermanent. or consciousness is impermanent;" conformity with truth  wisdom like that which is conformity with truth, ability (to comprehend) with truth, view of truth, choice of truth, opinion with truth, seeing the truth, ability to apprehend (these) dhammas. This is called wisdom by means of thinking.
Therein what is “wisdom by means of hearing”? Because of work invented by ingenuity or because of craft invented by ingenuity or because of the branches of science invented by ingenuity, so these wisdom are acquired by one by hearing from others--"Karma is one’s own possession" wisdom or "form is impermanent; feeling; Is impermanent. perception; Is impermanent. volitional activities; Is impermanent. or consciousness is impermanent;" conformity with truth  wisdom like that which is conformity with truth, ability (to comprehend) with truth, view of truth, choice of truth, opinion with truth, seeing the truth, ability to apprehend (these) dhammas. This is called wisdom by means of hearing.
All the wisdom of one who has attained, is, wisdom by means of development.


text:
What is the most accurate translation of the First Noble Truth?
If I search for the 4 noble truths of Buddha on Google I get the following different translations of the first noble truth:

Life is suffering.
There is suffering in life.
Life is unsatisfactory.

and from the Wikipedia

Dukkha (suffering, incapable of satisfying, painful) is an innate characteristic of existence in the realm of samsara.

Which one is the most accurate translation?

officially the noble truths are in https://www.accesstoinsight.org/tipitaka/sn/sn56/sn56.011.than.html
The first one in more details in https://www.accesstoinsight.org/tipitaka/mn/mn.141.than.html

"Now what, friends, is the noble truth of stress? Birth is stressful,
aging is stressful, death is stressful; sorrow, lamentation, pain,
distress, & despair are stressful; not getting what is wanted is
stressful.[2] In short, the five clinging-aggregates are stressful.
"And what is birth? Whatever birth, taking birth, descent,
coming-to-be, coming-forth, appearance of aggregates, & acquisition of
[sense] spheres of the various beings in this or that group of beings,
that is called birth.
"And what is aging? Whatever aging, decrepitude, brokenness, graying,
wrinkling, decline of life-force, weakening of the faculties of the
various beings in this or that group of beings, that is called aging.
"And what is death? Whatever deceasing, passing away, breaking up,
disappearance, dying, death, completion of time, break up of the
aggregates, casting off of the body, interruption in the life faculty
of the various beings in this or that group of beings, that is called
death.
"And what is sorrow? Whatever sorrow, sorrowing, sadness, inward
sorrow, inward sadness of anyone suffering from misfortune, touched by
a painful thing, that is called sorrow.
"And what is lamentation? Whatever crying, grieving, lamenting,
weeping, wailing, lamentation of anyone suffering from misfortune,
touched by a painful thing, that is called lamentation.
"And what is pain? Whatever is experienced as bodily pain, bodily
discomfort, pain or discomfort born of bodily contact, that is called
pain.
"And what is distress? Whatever is experienced as mental pain, mental
discomfort, pain or discomfort born of mental contact, that is called
distress.
"And what is despair? Whatever despair, despondency, desperation of
anyone suffering from misfortune, touched by a painful thing, that is
called despair.
"And what is the stress of not getting what is wanted? In beings
subject to birth, the wish arises, 'O, may we not be subject to birth,
and may birth not come to us.' But this is not to be achieved by
wanting. This is the stress of not getting what is wanted. In beings
subject to aging... illness... death... sorrow, lamentation, pain,
distress, & despair, the wish arises, 'O, may we not be subject to
aging... illness... death... sorrow, lamentation, pain, distress, &
despair, and may aging... illness... death... sorrow, lamentation,
pain, distress, & despair not come to us.' But this is not to be
achieved by wanting. This is the stress of not getting what is wanted.
"And what are the five clinging-aggregates that, in short, are
stressful? The clinging-aggregate of form, the clinging-aggregate of
feeling, the clinging-aggregate of perception, the clinging-aggregate
of fabrications, the clinging-aggregate of consciousness: These are
called the five clinging-aggregates that, in short, are stressful.
"This, friends, is called the noble truth of stress.

Thankyou that answers the question.


text:
Watching the breath during meditation is getting boring?
I am following meditations as taught by Ajahn Brahm in his book Mindfulness, Bliss and Beyond. I have almost reached to state of Silent Present Moment Awareness. The next stage is Silent Present Moment Awareness of Breath.
Its been days I am watching the breath and its getting no where. I get bored watching the breath.
The next stage is supposed to be Awareness of Beautiful Breath.
Thats not happening and its getting boring, even the meditation.
What to do when breath watching gets boring?

I don't train according to that book but in the anapanasati sutta there are these instructions;

'I will breathe in sensitive to mental fabrication.' He trains himself, 'I will breathe out sensitive to mental fabrication.'

Mental fabrications are defined;

Perceptions & feelings are mental fabrications." Perceptions & feelings are mental; these are things tied up with the mind. That's why perceptions & feelings are mental fabrications [sn41.006]."

Unpleasant feelings & perceptions associated with boredom would fall into this category.
Furthermore instruction;

He trains himself, 'I will breathe in sensitive to the mind.' He trains himself, 'I will breathe out sensitive to the mind.'

How is one sensitive to the mind? That is defined here;

"And how does a monk remain focused on the mind in & of itself? There is the case where a monk, when the mind has passion, discerns that the mind has passion. When the mind is without passion, he discerns that the mind is without passion. When the mind has aversion, he discerns that the mind has aversion. When the mind is without aversion, he discerns that the mind is without aversion. When the mind has delusion, he discerns that the mind has delusion. When the mind is without delusion, he discerns that the mind is without delusion."When the mind is restricted, he discerns that the mind is restricted. When the mind is scattered, he discerns that the mind is scattered. When the mind is enlarged, he discerns that the mind is enlarged. When the mind is not enlarged, he discerns that the mind is not enlarged. When the mind is surpassed, he discerns that the mind is surpassed. When the mind is unsurpassed, he discerns that the mind is unsurpassed. When the mind is concentrated, he discerns that the mind is concentrated. When the mind is not concentrated, he discerns that the mind is not concentrated. When the mind is released, he discerns that the mind is released. When the mind is not released, he discerns that the mind is not released. "In this way he remains focused internally on the mind in & of itself, or externally on the mind in & of itself, or both internally & externally on the mind in & of itself. Or he remains focused on the phenomenon of origination with regard to the mind, on the phenomenon of passing away with regard to the mind, or on the phenomenon of origination & passing away with regard to the mind. Or his mindfulness that 'There is a mind' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the mind in & of itself [DN22]

Therefore when perceptions & feelings associated with boredom arise one should take note of the mind as it is with aversion, longing, delusion etc.
Furthermore instruction;

He trains himself, 'I will breathe in calming mental fabrication.' He trains himself; 'I will breathe out calming mental fabrication'

How is this calming achieved? That is by this development;

He trains himself, 'I will breathe in focusing on inconstancy.' He trains himself, 'I will breathe out focusing on inconstancy.'
13) He trains himself, 'I will breathe in focusing on dispassion [literally, fading].' He trains himself, 'I will breathe out focusing on dispassion.'
14) He trains himself, 'I will breathe in focusing on cessation.' He trains himself, 'I will breathe out focusing on cessation.'
15) He trains himself, 'I will breathe in focusing on relinquishment.' He trains himself, 'I will breathe out focusing on relinquishment.'[mn.118]

To understand what this refers to consider this;

'Whatever is felt comes under stress.' That I have stated simply in connection with the inconstancy of fabrications. That I have stated simply in connection with the nature of fabrications to end... in connection with the nature of fabrications to fall away... to fade away... to cease... in connection with the nature of fabrications to change [sn36.011].

“On whatever occasion, bhikkhus, a bhikkhu trains thus, ‘I shall breathe in contemplating impermanence’;trains thus, ‘I shall breathe out contemplating impermanence’;
trains thus, ‘I shall breathe in contemplating fading away’; trains thus, ‘I shall breathe out contemplating fading away’; trains thus, ‘I shall breathe in contemplating cessation’; trains thus, ‘I shall breathe out contemplating cessation’; trains thus, ‘I shall breathe in contemplating relinquishment’; trains thus, ‘I shall breathe out contemplating relinquishment’—on that occasion, bhikkhus, a bhikkhu abides contemplating mental objects in
mental objects, ardent, clearly comprehending, mindful, having put away covetousness and grief regarding the world. [mn.118]

Calming is to be understood thus;

There are these six calmings. When one has attained the first jhāna, speech has been calmed. When one has attained the second jhāna, directed thought & evaluation have been calmed. When one has attained the third jhāna, rapture has been calmed. When one has attained the fourth jhāna, in-and-out breathing has been calmed. When one has attained the cessation of perception & feeling, perception & feeling have been calmed. Sn36

Speech here is a tricky term but here is an alternate progression description;

"When one has attained the first jhāna, the perception of sensuality has been stopped. When one has attained the second jhāna, directed thoughts & evaluations [verbal fabrications] have been stopped. When one has attained the third jhāna, rapture has been stopped. When one has attained the fourth jhāna, in-and-out breaths [bodily fabrications] have been stopped.

As i understand it, as one focuses on the inconstancy and cessation of phenomena one comes to become disintetested & disenchanted with feelings. As one becomes disenchanted the feelings & perceptions are calmed, they are stilled, they cease & fade from the mind.
Furthermore it is said in the mn118;

He trains himself, 'I will breathe in satisfying the mind.' He trains himself, 'I will breathe out satisfying the mind.'mn.118

As the feelings & perceptions are calmed one experiences the pleasure & equanimity of renunciation;

And what are the six kinds of renunciation joy? The joy that arises when — experiencing the inconstancy of those very forms, their change, fading, & cessation — one sees with right discernment as it actually is that all forms, past or present, are inconstant, stressful, subject to change: That is called renunciation joy. (Similarly with sounds, smells, tastes, tactile sensations, & ideas.)
"And what are the six kinds of renunciation equanimity? The equanimity that arises when — experiencing the inconstancy of those very forms, their change, fading, & cessation — one sees with right discernment as it actually is that all forms, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond form, which is why it is called renunciation equanimity. (Similarly with sounds, smells, tastes, tactile sensations, & ideas.)mn.137

The general development is summed up like this;

"And what is the development of concentration that, when developed & pursued, leads to mindfulness & alertness? There is the case where feelings are known to the monk as they arise, known as they persist, known as they subside. Perceptions are known to him as they arise, known as they persist, known as they subside. Thoughts are known to him as they arise, known as they persist, known as they subside. This is the development of concentration that, when developed & pursued, leads to mindfulness & alertness. [an4.41]

That in itself does not guarantee progress;

"Suppose that there is a foolish, inexperienced, unskillful cook who has presented a king or a king's minister with various kinds of curry: mainly sour, mainly bitter, mainly peppery, mainly sweet, alkaline or non-alkaline, salty or non-salty. He does not take note of[1] his master, thinking, 'Today my master likes this curry, or he reaches out for that curry, or he takes a lot of this curry, or he praises that curry. Today my master likes mainly sour curry... Today my master likes mainly bitter curry... mainly peppery curry... mainly sweet curry... alkaline curry... non-alkaline curry... salty curry... Today my master likes non-salty curry, or he reaches out for non-salty curry, or he takes a lot of non-salty curry, or he praises non-salty curry.' As a result, he is not rewarded with clothing or wages or gifts. Why is that? Because the foolish, inexperienced, unskillful cook does not pick up on the theme of his own master.

"In the same way, there are cases where a foolish, inexperienced, unskillful monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. As he remains thus focused on the body in & of itself, his mind does not become concentrated, his defilements[2] are not abandoned. He does not take note of that fact.[3] He remains focused on feelings in & of themselves... the mind in & of itself... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. As he remains thus focused on mental qualities in & of themselves, his mind does not become concentrated, his defilements are not abandoned. He does not take note of that fact. As a result, he is not rewarded with a pleasant abiding here & now, nor with mindfulness & alertness. Why is that? Because the foolish, inexperienced, unskillful monk does not take note of his own mind.[4] [SN47.08]]

Therefore it is really important to take note of the mind, as i described above and especially with reference to mental qualities in regards to the hindrances;

[1] "There is the case where a monk remains focused on mental qualities in & of themselves with reference to the five hindrances. And how does a monk remain focused on mental qualities in & of themselves with reference to the five hindrances? There is the case where, there being sensual desire present within, a monk discerns that 'There is sensual desire present within me.' Or, there being no sensual desire present within, he discerns that 'There is no sensual desire present within me.' He discerns how there is the arising of unarisen sensual desire. And he discerns how there is the abandoning of sensual desire once it has arisen. And he discerns how there is no future arising of sensual desire that has been abandoned. (The same formula is repeated for the remaining hindrances: ill will, sloth & drowsiness, restlessness & anxiety, and uncertainty.)

If one notices the hindrances one should direct the mind to a different perception which is connected with skillful qualities. In practical terms try focusing more on the inconstancy, cessation or an inspiring theme, what i do depends on the hindrance.

As a result, he is rewarded with a pleasant abiding here & now, together with mindfulness & alertness. Why is that? Because the wise, experienced, skillful monk picks up on the theme of his own mind." [SN47.08]

“Ananda, if a monk or nun remains with mind well-established in the four establishings of mindfulness, he/she may be expected to perceive grand, successive distinctions.
“There is the case of a monk who remains focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. As he remains thus focused on the body in & of itself, a fever based on the body arises within his body, or there is sluggishness in his awareness, or his mind becomes scattered externally. He should then direct his mind to any inspiring theme. As his mind is directed to any inspiring theme, delight arises within him. In one who feels delight, rapture arises.
In one whose mind is enraptured, the body grows calm. His body calm, he feels pleasure. As he feels pleasure, his mind grows concentrated.
He reflects, ‘I have attained the aim to which my mind was directed. Let me withdraw [my mind from the inspiring theme].’ He withdraws & engages neither in directed thought nor in evaluation. He discerns, ‘I am not thinking or evaluating. I am inwardly mindful & at ease.’
“This, Ananda, is development based on directing.
And what is development based on not directing? A monk, when not directing his mind to external things, discerns, ‘My mind is not directed to external
things. It is unconstricted [asankhitta] front & back—released & undirected. And then, I remain focused on the body in & of itself. I am ardent, alert, mindful, & at ease.’
“When not directing his mind to external things, he discerns, ‘My mind is not directed to external things. It is unconstricted front & back—released & undirected. And then, I remain focused on feelings… mind… mental qualities in & of themselves. I am ardent, alert, mindful, & at ease.’
“This, Ananda, is development based on not directing.
“Now, Ananda, I have taught you development based on directing and development based on not directing. What a teacher should do out of compassion for his disciples, seeking their welfare, that I have done for you. Over there are [places to sit at] the roots of trees. Over there are empty dwellings. Practice jhana, Ananda. Do not be heedless. Do not be remorseful in the future. That is our instruction to you all.” — SN 47:10

Dear friend, thankyou so much for such a detailed answer.

You are welcome. These instructions are very interesting to me as well. Unfortunately not all of the terminology is clear but most of the terms are well defined. I had to leave a lot out or it would be way too long of an answer.

Keep sitting.  Honestly, if a little boredom is problematic, you are never going to get anywhere with your meditation.  Just wait until the swords and arrows of practice start assailing you.  Meditation takes a very very very long time to bear fruit.
If it’s any consolation, boredom is the first sign that change is happening.  It’s an indication that you are moving away from volition and willful control.  Your small mind is rebelling because it doesn’t like losing the spotlight.
I think you are approaching meditation like a recipe.  You seem to be thinking that if you just follow the instructions, something will happen.  This is reason number one why all meditation books should be burned.  Rather than try to make something happen on the cushion, approach like a walk down a road you’ve never been down before.  Be open and let the sights surprise you.  Relish in the fact that you have no idea what you will discover.

Wow...thats a great vantage point to look at things.. i mean meditation...thats very helpful. Thanks.

Very good practice-based answer.


text:
I don't understand how the yogacara container universe can be possible
The Yogacara container universe model posits that shared reality is due to similar karmic traces or samskaras of sentient beings.this is perfectly fine,as sentient beings with similar karmic dispositions will interact with each other and have theoretically the same reality(theoretically this is possible,but for this to happen in reality especially without interruption for infinite sentient beings without error is very improbable),but there must have been a time where this series started.ni.e the series of karma-samskara->appearance cannot go into infinite regress.and there must of been a time when infinite sentient beings interacted with all of each other or produced the same samskaras leading to future shared realities before a similar shared reality could occur, to produce the series of a similar reality,but one must ask how this is possible if a shared reality is only due to shared karma or samskaras and past interaction(which is only possible with similar samskaras and karma anyway). As again,you cannot go into infinite regress of samskaras->appearances and appearances-> samskaras ,there must have been a starting point.
if you say that "No" we are fine with infinite Regress and hold unto it,it must be asked how this is possible as william lane craig has shown that infinite Regress is an impossibility as an actual infinite can never be reached,as soon as you reach a point you must keep going as an infinite can not be finite.
the exact same karmic seeds sprouting simultaneously (wich is just as improbable as what I posited earlier,i.e their sprouting simultaneously in infinite numbers of times for infinite group sets of sentient beings)produce a shared reality,but there must have been a time when sentient beings all interacted with each other to produce the same karmic seeds for a future association,but this would have to be before the initial series of samskaras-appearances and appearances samskaras started,but this would be impossible as there could be no shared reality without similar samskaras/ karma .
Again if you claim that samskaras and karma have no beginning point, then it must be shown how this is the case.
And even if it didn't have a beginning point,and infinite regression without a starting point was possible,it must be asked how shared karmic seeds sprouting all happen simultaneously in infinite cases since beginningless time without a single error.even if you assert that there must be specific conditions that create a similar appearance due to a similar samskara creating an appearance,how can this happen simultaneously for multiple sentient beings without interruption?since beginningless time?even if infinite regress were a thing,this occurring would be so improbable that it would be impossible.
I just don't Understand the reasoning behind such models,it would be dependent on literal infinite regress(literally)and even if this were possible winning the lottery infinite number of times without interruption (since although similar samskaras would produce similar realities,no samskara can be exactly the same unless there were prior association which cannot go into infinite regress,and even if it could the chances of this sprouting of the same samskara/karmic trace occurring at the same time in near infinite cases without interruption since beginningless time without end would be so improbable as to be functionally impossible),endlessly forever AT THE SAME TIME.
Again,lets assume shared samskaras exist and that two samskaras can be exactly the same without prior association,their sprouting simultaneously without error infinitely(i.e for near infinite sentient beings) forever would be basically functionally impossible.no error at all?no mismatch between similar but not not same samskaras producing the same realities at all?in any case?since beginningless time?and without end?
By auccessive addition infinity cannot be reached at any point in time,because infinity is not finite.going backwards it cannot be posited in a chain of successive series.I'm not saying that time had a starting point just that for a successive addition causally linked chain to exist,there must be a starting point.
I am not saying that samskaras producing the exact same appearances without fail endlessly for ''infinite''numbers of sentient beings is impossible.it is just HIGHLY improbable as to be functionally useless to myself.its like me being blind and fixing a rubik's cube for trillions of kalpas every 2 minutes without fail,but without end or beginning.its perfectly possible,but highly improbable.
The model that would make most sense would be a realist model like that of the Theravadans wouldn't it?

https://varado.home.blog/anamatagga/

Let me try to answer your question in two parts. First, you mention Wm. Lane Craig's argument against the possibility of an infinite regress. But Paul Kabay, in his article An Infinite Temporal Regress Is Compatible with the "Doctrine of Creatio Originans" argues that:

the existence of an infinite temporal regress does not undermine the
soundness of Craig's version of the Kalam Cosmological Argument. To
this end I shall focus on a particular complication that Craig raises
against one of his arguments in support of a finite temporal regress.
I will show that this complication can be made innocuous by extending
the notion of A-theoretic time, which is presupposed by Craig's
argument, to include a notion of temporal becoming that is compatible
with the existence of an infinite regress of temporal events. All this
shows that God could have created an infinite temporal regress a
finite time in the past without this entailing a contradiction.

Next, theoretical physicists, Niel Turok and Paul Steinhardt developed a cosmological model which entails cyclic universes. You can learn more in this video.  The point I wish to make is that according both to logic (Kabay) and theoretical physics (Steinhardt and Turok), cyclical - if not infinitely regressing universes - are indeed plausible.
As for the Buddhist cosmology - well, there's not one, single view. Nor is there a strictly Yogacara cosmology. Reading your question, it seems you are somewhat referring to the cosmology of Sravakayana (versus that of the Bodhisattvayana, the Kalacakra, or the Dzog chen view). Jamgon Kongtrul provides detailed explanations of each of these cosmologies in Book One of the Treasury of Knowledge (Myriad Worlds).
There are two important aspects of the Mahayana cosmology that your question/ pondering doesn't take into account. the first is that worlds are brought into existence not just through the ripening of individual karma, but also through the compassion of the Buddhas; the vows of the Bodhisattvas; and the natural laws of the universe.
The second point is that worlds/ world systems don't manifest turnkey fashion for all beings. Rather, beings and the realms appear gradually. Kongtrul explains:

At the beginning of the formation of a [new] world, if the
previous world has been destroyed by fire, a god of the
second level of meditative concentration dies and takes birth
in the empty celestial residence of Brahmā [that is, on the
first level]. From that point onward, beings diffuse
progressively [throughout the realms] in descending order, so
that all realms of existence from Priests of Brahmā and
Group of the Pure down to and including the hells [fill with
life]. In the case of the previous world having been
destroyed by water, [this process] begins by [a god] of the
third level of contemplation being born at the level below,
and so on.

I hope this is helpful.

My wife and I share 80% of our realities because we live together. But 20% are still different because our minds are different and our backgrounds are different - so our perspectives are different.
My mom lives in a very different reality. Not only she lives in a different town, but her mind is very different - so she ends up living in a very different world.