What to do before correcting regrettable life choices? If someone has lived a regretful life and want to correct himself, what should he do before he begins his efforts?

If someone regrets the choices made in the past and intends to change, where should they begin?

In Buddhism, unwholesome action bears unpleasant fruit in this or a future life. But when and how intensely such fruit arises is mediated by what we do now and henceforth.  The most efficacious means for reducing such negative consequences are through developing our virtue, our mental capacities and our wisdom.  Below, I'll ground this response in the teachings of Bhante Henepola Gunaratana (known to many as "Bhante G," Abbot of the Bhavana Society, author of "Mindfulness in Plain English," etc., see, for instance, https://en.wikipedia.org/wiki/Henepola_Gunaratana) who anchors his advice in the oldest Buddhist texts and commentaries.

I recall during two different week-long meditation retreats with Bhante Gunaratana his being asked this same question, What to do when we've done regretful acts in the past?, by two different people.  One person was a innocent-looking young woman, the other a middle aged man who mentioned he had served time in prison and who appeared stooped over and brow-furrowed by deep remorse.  To each of these people, Bhante G gave the same response.  He first quoted from the "Lump of Salt Sutta" and then told the story of the mass-murder-turned-monk Angulimala.

In the Lump of Salt Sutta (in Pali, Lonaphala Sutta, AN 3.99 or 3.100, depending on which redaction; here's an English translation by Thanissaro Bhikkhu: http://www.accesstoinsight.org/tipitaka/an/an03/an03.099.than.html; and, here's a Pali redaction: https://suttacentral.net/pi/an3.100), the Buddha essentially asks his disciples, would a lump of salt have the same taste in a small bowl of water as it would in the river Ganges?  The disciples state that the lump of salt would make the bowl of water undrinkable but would not affect the taste of the Ganges.  The Buddha then reveals that the lump of salt is a metaphor for bad karma and that the water reflects ones spiritual development.  More specifically, bad kamma will have a harsher impact on one who is "undeveloped" (represented by the small bowl of water) while it will have a nominal impact on one who is "developed."  Developed in what way?  To quote from the sutta:

developed in body (bhavita-kaya)
developed in virtue (bhavita-sila)
developed in mind (bhavita-citta)
developed in wisdom (bhavita-panna)

(An earlier part of the sutta adds, "He is unlimited and has a lofty character, and he dwells without measure" [trans. Bhikkhu Bodhi], which some commentators associate with ones practicing lovingkindness, compassion, appreciative joy and equanimity, for instance, as indicated in the Bramha-vihrara Sutta, AN 10.208 [for which here is a translation by Thanissaro Bhikkhu: http://www.accesstoinsight.org/tipitaka/an/an10/an10.208.than.html; also see Piya Tan's article, "How loving kindness can limit bad karma" available at https://discourse.suttacentral.net/t/an3-100-lo-akapalla-how-loving-kindess-can-limit-bad-karma-by-piya-tan/1801].)

Just a quick side note, if I may, the notion of developing ones virtue, mind and wisdom finds resonance in the more general Buddhist framework known as the Threefold Training (see, for example, this Wikipedia article: https://en.wikipedia.org/wiki/Threefold_Training).  The notion of "developed in body" is often interpreted in terms of sense restraint (Pali, samvara; for a more detailed exposition, see, for instance, the Samvara Sutta, AN 4.14, an English translation of which is available at https://suttacentral.net/en/an4.14).

As for Bhante G's retelling of the story of Angulimala, a mass murderer whose very name refers to the necklace (mala) made of his victims' fingers (anguli), the most important canonical source is MN 86 (Thanissaro Bhikku's translation can be found at http://www.accesstoinsight.org/tipitaka/mn/mn.086.than.html).  Realizing the endless cycle of suffering he has created for himself and others, Angulimala disavows his murderous ways and becomes a follower of the Buddha.  (As Angulimala recites in this sutta and in Th. 16.8  [e.g., Norman's translation can be found at https://suttacentral.net/en/thag16.8 ]: "Swept away in a great flood, I went to Buddha as a refuge.")  Once, when going for almsrounds, Angulimala saw a woman in painful labor and was overwhelmed by how to respond.  The Buddha taught Angulimala the protective verse: "Sister, since I was born in the noble birth [that is, became a monk], I do not recall intentionally killing a living being. Through this may there be wellbeing for you, wellbeing for your fetus."  This exemplifies how Angulimala's new commitment to a harmless life enables him to both liberate himself and give comfort to others.

As an addendum to what I have learned from the wondrous Bhante G, I'd like to add two observations.  The first is that, among monks and nuns, there are communal processes for addressing interpersonal (and other) wrongs that include bimonthly communal confessions.  (See, for instance, https://en.wikipedia.org/wiki/Uposatha#Monastic_practice .)  I don't know if any such process is established in Buddhist lay communities and would, of course, welcome others sharing their knowledge about such.

Secondly, our regret is often intermingled with our own natural, understandable desire to be forgiven.  In Buddhism though, seeking such forgiveness is not achieved through debasing ourselves or some form of ritualized self-flagellation.  Instead, this impulse for forgiveness reminds me of a chant generally found in post-canoncial Theravada liturgies, "Khama Yacana" (see, for instance, http://chantpali.org/closing.html#khama_yacana), where the verses state in part:  "If by deeds, speech or thoughts heedlessly I have committed any wrong-doing, forgive me, O Bhante ... O Dhamma ... O Sangha ...."  In such a way, beyond the desire to resolve our karmic consequences and our desire to create communal harmony, we can try to temporarily ease within ourselves any excessive burden, facilitating the realization of liberation.


What is the difference between Anapanasati and Vipassana? Both Anapanasati and Vipassana are described as the direct path to Nibbana. What are the main differences along these paths?
Does one fully include the other, or do they diverge from each other, or they in a sense parallel to each?

Anapana is Vipassana Meditation also.
It has 16 stages. In sets of 4 (tetrads) they cover the 4 Satipatthana.
If I am to reinterpret the question above as "What is the difference between Anapansati and Satipatthana" as I feel this might be what you meant.
Satipatthana shares as section on Anapana. They come up to "Sabbakayapatisamvedi" - you are sensitive to your whole body; "Passambhayam kayasamkharam" - calming the body fabrication.
(Disclaimer: this might be interpreted differently by different linages / teachers.)
In Anapana you more on to feelings which has arisen (when you have calmed your bodily fabrications and you are sensitive on your whole body generally it is pleasant)
In Satipatthana stay with the body, looking at it in more detail and remedying general miss perceptions about it if you have such polarity. When you are doing this you are looking at the feeling outline of the body as initially developed you sensitivity so you can feel the full outline of the body.
Though at the very high level the flow of both methods are the same. Body <=> feeling (**) <=> mind <=> dhamma.

Also any Buddhist Meditation you start off with you have to come to the junction of Sabbakayapatisamvedi and as you progress it will not be limited to the Satipatthana you started off with. In Anapana you start off with the breath but all 4 Satipatthana develops in the process. All 4 has to develop as the Satipatthana correspond to the aggregates. Also any impact on one aggregate effects the others. Hence something you observe in one foundation of mindfullness will impact the other.


Can we apply the bundle of reeds simile to all limbs of Dependent Origination? "Suppose there were two bundles of reeds leaning up against each other. In the same way, name and form are conditions for consciousness. Consciousness is a condition for name and form. "

https://suttacentral.net/sn12.67/en/sujato

Can we apply the bundle of reeds simile to all limbs of Dependent Origination?

Yes, this is correct. This is why it's called "pratitya-samutpada" or "dependent-co-arising" ("stepwise-mutual-production")

The sequence represents progressive development of dualistic thinking (dualistic hardening) down the chain that creates the concept of one's own death. You see, dualistic thinking is thinking based on discrimination between left and right, top and down etc. - it's a type of thinking that involves defining a reference point (the zero point, e.g. between up and down) and some sort of quality or criteria for separation (up/down, inside/outside, beautiful/ugly etc.).

In pratitya-samutpada each pair of adjacent steps represents one act of dualistic separation or co-definition. Each pair splits the world in two, along one dimension and creates foundation for the next split. We are talking about developmental psychology of mind here.

Samskara is a cohesive collection of memories or imprints that are accumulated one-by-one in such a way as to be logically consistent, in such way as to create some sort of consistent interpretation or experience of what's going on.

This collection of observations supports emergence of Experience (Vijnana) which is really nothing but reification of Recognition (or Interpretation) of new observations in terms of internalized old observations. This act of recognition or interpretation makes it possible for the new observation to be added to the pile, consistently with what's there already. Therefore Samskara enables Vijanana and Vijnana enables Samskara.

Recognition involves recognizing patterns like objects and situations, or generalizing significant features into identities. Therefore by its very nature Recognition is reification of entities. We define objects and give them names. This is called Namarupa. Recognizing objects (and places, situations) supports further development of Vijnana. So at this stage too, Vijnana supports Namarupa and Namarupa supports Vijnana.

The notion of objects arises co-dependently with the notion of their background or space in which they exist. Because there are six types of objects, there are correspondingly six types of space. This is Salayatana. So Namarupa and Six Spaces support each other, fall out from each other.  The world, once again, is split in two: object and its background.

Karmapa's Dream Flag is an illustration of this principle of the object and background mutually-co-defining each other. Are these blue waves on the yellow background or yellow waves on the blue background? That depends on the observer's interpretation. The object and its background are mutually co-dependent. As soon as we designate the object - the background co-emerges and vice versa.

By this point the dualistic process progressed far enough to have a pretty rich differentiation of the external ("world" with "objects"), but there is pretty much nothing differentiated on the inside yet. There is also no experience of Time yet. But now that there are six spaces with corresponding sets of objects, there can be experience of a known object re-appearing after a period of being absent. This experience is called Contact. It is made possible by everything that happened until this point, but particularly by the notion of space as the background on which the object appears. The world is split along the dimension of time, into the time without the object and time with the object. This notion of Contact (having the object) makes the absence of object event more noticeable, thereby re-supporting the Six Spaces.

Now that we have identified the time when object is with us as significant, we notice the Feeling we have when the object is present. We attribute this feeling to the Contact with the object. This feeling in its turn re-enforces experience of Contact as something real and significant.

This Feeling at the time of Contact makes for a striking contrast with the time of No Contact. Obsessively remembering the Feeling of Contact during the time when the object is not with us, because the impression it left on us was so strong and fit so well with the pile of Samskara, is called Tanha or craving. This craving re-enforces the feeling we have when the object comes back.

Obsessive craving for Feeling/Contact/Object leads to obsessive thinking and fantasizing about it, Upadana. We tell ourselves a never-ending narrative, we replay situation over and over again, we make a little movie in our head about the Contact. We develop a plan of action to get what we want. This narrative/movie/plan is nothing but re-constructing a possible sequence of events from our pile of Samskara, events that could lead to the desirable Contact again. This process of obsessing over the object of our desire serves to re-enforce Craving.

Fantasizing about the contact leads to an idea of ourselves existing in different points in time. First we exist here-now, without the object. Then we will exist there-then, hopefully with the object. This splits the world into the background of Time and the Self-Identity (Bhava) traveling from past to future over time. It also re-enforces the entire experience of the World with Objects that we have thus constructed. The concept of "I" is the mirror reflection of the entire world that we have created, and thinking about one side reinforces the other.

This notion of I as something that solid, something that exists, comes in contact with objects, experiences feelings, sets the goals and achieves them -- something that lives -- leads to conclusion that I am the sentient being. I am this organism that exists just like another object of the world. This is called Jati or birth. This notion of "I am this person" reinforces the notion of "I" created on the previous step.

Finally, as soon as we have defined a part of the world as something separate and concrete, an object living in this specific form - the change of form is seen by us as destruction. And since we identify with this object as "I", its destruction is seen as our Death, and anything that disturbs our idea of life-as-it-should-be is seen as this sentient being's suffering.

This entire structure is possible because of the fundamental Ignorance of how all this works. This ignorance permeates and supports the 11 nidanas, while the personal drama that comes out of it reinforces Ignorance, supporting the process of accumulation of observations, interpretation, and reification that leads to arising of the world and I, living and dying.

For more information, see Nanavira Thera's Notes on Dhamma and Buddhadasa's book "Practical Dependent Origination" a short summary of which can be found here: http://www.dhammatalks.net/Books6/Bhikkhu_Buddhadasa_Paticcasamuppada.htm


Why do I learn the most from people that suffer? When ever I see an individual that is suffering and I am able to tolerate their suffering, is also when I seem to learn and grow the most. Spiritual leaders get me on the path but the so called 'bad people' or 'obstacles' seem to teach me the most. Can Buddhists scriptures explain this? Many thanks.

Suffering is like the fertilizer for our spiritual growth. It is what drives people into religion and spirituality.
If one is happy and content in life one sees no reason to change anything in ones life.
If one experience pain and suffering one naturally wants to seek a solution. For a lot of people that means coming to religion or spirituality to find a way out of their problems.
When meeting a spiritually developed being one knows that this being has gone through suffering and come out on the other side.
Regarding "bad" people or obstacles as vehicles for developing knowledge. It might be because these phenomena obviously show the suffering inherent in them, thereby making them good teachers.
"Pleasant" phenomena can be teachers too but here the suffering is masked. This makes them important to reveal and understand. The Buddha called this "flower-tipped arrows". Picturing a bhouket of flowers with arrow heads underneath so when one tries to pick a flower one is stung by the arrow. In the same way pleasant phenomena cause suffering when they change and disappear due to their impermanent nature. If one had attachment towards them one is left with suffering and a craving for more. That is how addiction is born.
For references to the texts we have The Four Noble Truths. They are briefly:

"The Truth of Dukkha is that all conditional phenomena and experiences are not ultimately satisfying;

The Truth of the Origin of Dukkha is that craving for and clinging to what is pleasurable and aversion to what is not pleasurable result in becoming, rebirth, dissatisfaction, and redeath;

The Truth of the Cessation of Dukkha is that putting an end to this craving and clinging also means that rebirth, dissatisfaction, and redeath can no longer arise;

The Truth of the Path Of Liberation from Dukkha is that by following the Noble Eightfold Path—namely, behaving decently, cultivating discipline, and practicing mindfulness and meditation—an end can be put to craving, to clinging, to becoming, to rebirth, to dissatisfaction, and to redeath".


What's the karmic cause for loneliness I'm wondering why some people have many friends (lasting friendship like friends since kindergarten to college)while some has almost none.
I understand that it would depend on situations in present. But if there's effect from past, what would these be? From buddhism point of view.

Well you'll never know. From a Buddhism point of view, it could very well be a blessing in disguise:

  On one occasion a certain monk, a Vajjian princeling, was dwelling near Vesali in a forest thicket. And on that occasion an all-night festival was being held in Vesali. The monk — lamenting as he heard the resounding din of wind music, string music, & gongs coming from Vesali, on that occasion recited this verse:

  I live in the wilderness
      all alone
  like a log cast away in the forest.
  On a night like this,
      who could there be
      more miserable
              than me?

  Then the devata inhabiting the forest thicket, feeling sympathy for the monk, desiring his benefit, desiring to bring him to his senses, approached him and addressed him with this verse:

  As you live in the wilderness all alone
  like a log cast away in the forest,
  many are those who envy you,
      as hell-beings do,
      those headed for heaven.

  The monk, chastened by the devata, came to his senses.
  ~~ SN 9.9 ~~


What does "this" stands for in the observation "This is suffering."? This is suffering is one of the noble truths. But it is not clear what does "this" stands for ?
Similarly in the statement "This is the way leading to the cessation of suffering." , it is not clear what does "this" stands for?

We see this phrase in SN 56.11 (Sutta on Rolling Forth the Wheel of Dhamma, translated by Ven. Bodhi).

“‘This is the noble truth of suffering’: thus, bhikkhus, in regard to
things unheard before, there arose in me vision, knowledge, wisdom,
true knowledge, and light.
‘Idaṃ dukkhaṃ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi,
āloko udapādi.

What is "this"?
It's explained in the same sutta:

“Now this, bhikkhus, is the noble truth of suffering:
Idaṃ kho pana, bhikkhave, dukkhaṃ ariyasaccaṃ—
Birth is
suffering, aging is suffering, illness is suffering, death is
suffering; union with what is displeasing is suffering; separation
from what is pleasing is suffering; not to get what one wants is
suffering; in brief, the five aggregates subject to clinging are
suffering.
jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṃ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na
labhati tampi dukkhaṃ—saṃkhittena pañcupādānakkhandhā dukkhā.

Also, "All conditioned phenomena are suffering" (sabbe sankhara dukkha) from Dhp 278.


Why Buddha was not worried about his family after enlightenment? Of course, after getting enlightened, One is free from worry: now the person is in higher dimension and is always happy, as he knows how perfect everything is.

But still Buddha's family was there; I mean, wasn't his family his responsibility?

I remember when the Buddha came back to the palace and met his wife: she asked, "just tell me, if it was possible to get enlightenment in the palace."

How necessary is it to leave our families to practice, and if it is not necessary why didn't Buddha just come back? I always feel sad when I think about Siddhārtha Gautama's wife Yashodhara.

If one is enlightened, he can not hurt anyone feelings: but Buddha hurt Yashodhara's feelings?

I know I am incorrect somewhere, because after all He was enlightened, so he can not take wrong decision.

But still Buddha's family was there; I mean, wasn't his family his responsibility?

Yes.

  I remember when the Buddha came back to the palace and met his wife: she asked, "just tell me, if it was possible to get enlightenment in the palace."

You remember?

  How necessary is it to leave our families to practice, and if it is not necessary why didn't Buddha just come back? I always feel sad when I think about Siddhārtha Gautama's wife Yashodhara.

Gautama had this urge to find out the meaning of this life and suffering, and that was his ONLY goal. He wanted to leave so he could concentrate on that. I am going to quote Chuck Palahniuk here -If you want to make an omelette, you have to break some eggs. This is the SAME with any other goal. You have to make some sacrifices.

  If one is enlightened, he can not hurt anyone feelings: but Buddha hurt Yashodhara's feelings?

Cannot hurt any feelings? That doesn't make any sense. Feelings are for the person who is at the receiving end. Not for the Buddha. Have you heard of the saying "truth is bitter"? Bitter is a feeling that we experience because of our subjective minds.

  I know I am incorrect somewhere, because after all He was enlightened, so he can not take wrong decision.

What's your point? There is NO SUCH THING as right decision and wrong decision. It purely depends on the context of the situation. If Gautama wants the answer he is seeking, then he has to leave the family. Period. It is NOT WRONG. He did it because he was yearning for it. It cannot happen to you or me, because we don't have the guts to sacrifice and drop everything that doesn't matter and go towards our goal. If Gautama wanted to rule the world or a kingdom, he would have taken different actions. Actions are according to the goal and the situation. Don't think in terms of marriage/divorce law or morality here.

I also want to add finally that, to go for Nirvana is definitely a selfish matter. If I want to find out what it is, it is because it is MY DESIRE to find out. Without Desire, you cannot live, breathe, feel or do anything. It is a desire to find out about life that Gautama went forth with. And whether you like it or not, it is selfish. And why not be selfish about this? Yes you will hurt some feelings, but like I said, you cannot have everything, you have to sacrifice.


Why ancient Prasangika buddhist Chandrakirti claimed "There is no chariot which depends on its parts"? Today during reference checking I arrived at this wiki page, where the famous ancient Prasangika buddhist Chandrakirti claimed "There is no chariot which depends on its parts"?
But per the firmly established "dependent origination" Buddhism's key doctrine, every external phenomenon is conditioned and dependent on other dharmas. So we cannot say the arising of a composite is dependent on its parts? This sounds a little confusing and uncommon. For example, my car's battery is broken, until I fix it or change a new one, I cannot use the car any more as car. So for the car to have any relevance to me, I have to address even a very small part (battery), otherwise that car is essentially non-existent even at car's "conventional level". I certainly feel and experience a strong necessary karmic dependency here.
Are there any historical accounts or conventional explanation for Chandrakirti's above claim or are there any special deep meanings here from Prasangika school of thought which emphasizes to establish a position of emptiness through showing the logical consequences of the incorrect position that the questioner already accepts as a common starting ground?

This wiki page link is not a great translation and it is easy to be confused if you don't understand what is being negated/refuted by this line of reasoning: the inherent existence of a chariot. If you understand what is being negated, then
the fourth point becomes: "There is no inherently existing chariot which depends on its parts" and the simile often given is of a lion in the forest.


Freely available translations of the Dhammapada I'm looking for translations of the Dhammapada that are freely available to quote in part or in full. I would like a variety of alternative translation so can anyone give a comprehensive list - online and/or printed publications.
Many Thanks

Here's a list:

AccessToInsight's Dhammapada - various translations (Buddharakkhita, Thanissaro, and a few others) - web-based
Suttacentral's Dhammapada - various translations (Anandajoti, Buddharakkhita) - web-based
Ven. Thanissaro's translation of Dhammapada - in PDF
Ven. Thanissaro's translation of Dhammapada - web-based
Acharya Buddharakkhita's translation of Dhammapada - in PDF
Ven. Anandajoti's translation of Dhammapada - in PDF, includes Pali text
Ven. Anandajoti's translation of Dhammapada - web-based, PDF, epub and MOBI, includes Pali text
Ven. Narada's translation of Dhammapada - in PDF, epub and MOBI
Bhikkhu Pesala's version of Ven. Narada's Dhammapada - web-based, enhanced with commentary
Ven. Weragoda Sarada Thero's translation of Dhammapada - in PDF, includes commentary and Pali text
Ven. Weragoda Sarada Thero's translation of Dhammapada - web-based, illustrated
P. Lal's translation of Dhammapada - in PDF
Buddhist Legends, translated by E. W. Burlingame - in epub, MOBI - complete stories of the Dhammapada
Thomas Byrom's translation of Dhammapada - in PDF, rendered into English poetry

You can find many more Dhammapada PDF versions here.


Looking for a letter exchange between Zen Teacher and (female?) student a few months ago I looked up one of the questions, and there was a link to a specific letter exchange. However, no matter where I look here or on search engines, I can't find it. If I'm not mistaken, it was between a female student and a Zen teacher/master.

The student was terminally ill, but managed to attain higher forms of consciousness/enlightenment. Shortly after she attained enlightenment, she felt that she was dying and informed the Zen teacher of this, who then came in the last few days of her life to pay a visit.

The Zen teacher then published this letter exchange, where he also made notes on the letters, explaining how she developed further and further.

Does anyone know about this and can post a link?

Here is a link again: Yaeko Iwasaki´s Enlightenment Letters to Harada-Roshi and his Comments

This is published in The Three Pillars of Zen.


Planning Meditation Topics Is it ever beneficial to decide on a meditation topic before beginning to meditate? For example, say I want to deal with a specific problem in my life, e.g. hatred towards a specific person, cravings for food, stress about my job, etc -- something I'm aware of as an ongoing, personal problem that I want to deal with proactively rather than to merely observe it when and where it pops up.

Is it a good idea to plan and say, "ok, during this meditation session, I'm going to think about problem x," and then proceed to meditate on that subject? Or is it better to begin with breath meditation and to observe thoughts as they develop naturally.

How should one ideally structure such meditation so that it remains controlled, calm, objective, and appropriately focused?

One shouldn't practice that way if one is practicing Vipassana. The sole goal of Vipassana meditation is to be able to directly see the reality in front of you, so setting up other goals doesn't fit.

If one is having a persistent problem in meditation one can switch over to other techniques to deal with them however. For example, if a meditator keeps having angry thoughts towards people coming up in meditation practicing loving kindness meditation is an effective antidote.

Generally though if you are practicing Vipassana you should only apply these remedies as needed to overcome distractions instead of trying to work them out ahead of time.


Is there a budhistic way to experience suppressed emotions? See question above. So far I know to kickstart emotion : writing about emotion, boxing, put your awareness to bodily feelings(kind a hard if you just feel numbness)

By prolonged meditation, suppressed emotions & experiences will generally inevitably rise into to the surface of consciousness awareness.


Over control and energy dissipation As a beginner, after 3 months of quiet intensive meditation, i feel exhausted. And I understand that it’s linked to my relation with every type of duty during my life. Studying, working, relations or just simply living, where i feel “ have to do “ emotions, and being extreme with behaviours and self control. So i go out of energy. I really enjoy meditation and i am enthusiastic about it, also as a philosophy, trying to bring it to everyday life. But I feel that i control too much my self, with thoughts and actions, and it’s frustrating a lot. This is not a new thing but, being aware of it now makes it a strong obstacle. I feel a little bit lost. Maybe someone could share some similar experience and to how to deal with it.

Meditation burnout is a thing. In buddhist terms one can consider it as one or many of the types of clinging/grasping, upadana:

  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.

https://www.accesstoinsight.org/tipitaka/mn/mn.011.ntbb.html

Looking into the different types can yield clues regarding what it is that motivates you to maintain such a high pace.

If you feel tired of practicing sitting meditation right now, you can always try to look into what the dhamma has to say about the experiences you've made. Some examples are concepts like the five skandhas, equanimity (upekkha), impermanence (anatta), and renuncation (nekkhamma). Perhaps the ideas behind the five hindrances during mediation (panca nivaranani) has something to say about your practice as well.

I mention these briefly as a scratch on the surface. If they seem interesting, consider them a rabbit hole to dive into. Sometimes the experiences we make in our lives can be a fruitful springboard into deepening our theoretical understanding of dhamma and ourself, as opposed to reading without any particular question in mind.


How does a monk cope with all the bad things happening in the world if the only thing monks do is sitting and meditating? Don't monks have any urge to be an activist against for example all the violence against animals and human rights where they can help other people for their needs. How do they deal with those feelings of injustice, how can they justify themselves not to declare or demonstrate or be active in other way to stop these cruel things if they have a heart for the world. How can they just sit and meditate in a monestary?

This question is more broad than monks and monasteries.  Just because they focus solely on meditation does not mean that everyone else is involved in addressing injustices... so, let me just slightly change your question to "how can one sit and meditate while..."

Where does all the suffering in the world come from?

Anyone who inflicted any suffering on a human being or an animal - wasn't it something in their minds that caused them to do that? Isn't the addressing of those causes in the minds critical to the lessening of suffering?

From the perspective of the one suffering - one can see quite quickly that the mind plays a huge role in interpreting events that happen. The sole difference between a painful event and something that happened and got taken in the stride, is the mind.

These two aspects taken together, argue strongly for mind training as the single biggest tool to counter suffering.

But...one may ask "How is working on my own mind helping anything? A is causing suffering to B. If anything, it's their minds that should be trained, not mine. My job is to fight A and save B".

Anyone who sits in meditation knows pretty soon that one has little control over one's own mind, let alone on anyone else's.  At least, with one's own, there is some chance of influencing it. And why does that matter? Because we ourselves become A or B in situation after situation, many times a day (if we are mindful enough to notice that). Hard as it is to admit that I am an inflictor, it is easy enough to see that on the other hand, every inflictor is an "I".  It is a fallacy to think that some people are of a different type (evil) and the rest of us are not. It is just the same type of mind, having been conditioned by different circumstances, which acts out differently.  It is rare that one does harm for the sake of it. It is far more common that one just seeks what one desires and acts in a way that doesn't care about what happens to anyone else because of that.  That includes some of the most heinous crimes in history like slavery and various kinds of exploitation happening up until today.

Are we aware of how, in the pursuit of convenience, fun and pleasure we ourselves cause harm without meaning to? Plantation owners in the American South and farmers under apartheid were just "trying to work the land..." right? The brutalities committed in Africa and elsewhere were just to "help industries back home in Europe by finding them resources", right? Or perhaps it was even the noble cause of "scientific and technological advancement of society back home".  Until recently, we thought we were just driving to and from everywhere, having fun and convenience, enjoying the freedom of the road, not hurting anyone at all until having to face the catastrophic effect on the climate. Think my choices of buying and consuming something has no effect on human and animal suffering? I need to think again! So the mind, even of "us innocents who aren't hurting anyone" could use a lot of examination and cultivation.

This is not to say that one should not do anything externally to help anything. By all means. But while doing so, no need to come to it from a place of anger and agitation towards anyone. We can work towards goals but not neglect what is happening with the mind.

Also not to say that protest and activism don’t have their place, but it is a huge mistake to think that focusing on the mind is not one of the most powerful tools at our disposal. If you don't believe that, try this experiment - every time we ask "how can I deal with this person at work/school who is being a _____?" Also ask yourself "how can I make sure I'm not myself being like that person?", see what in the mind is causing such behavior from oneself.  And see the magical effect this has on the environment around you after a period of time.  Quite a different thing from taking refuge in identity ("they" are bad ones) instead of seeing what one can do on one's own end.

There is also something odd about asking this about monks and meditation alone - as if it is the sole alternative to human rights work or even remotely a factor in the causing of suffering? One can ask the same about a whole lot of other things - "how can someone watch TV while so many people are suffering?". Or going to the movies, or a bar or studying mathematics or philosophy, doing photography, sleeping in on a weekend, going on a trip with friends, playing with your children.. do people do all this because they "don't have a heart"?

As for monks...every field benefits from people who do it full time. Monks are those "pros" in the context of cultivating the mind. So if you can grok the value of mind work, such a question would not arise about monks.

Finally, I might add, it was precisely with the goal of reducing human suffering that the Buddha chose to go forth and search, and then to teach the path he found to others - not in disregard of it.


Alternatives to sitting meditation? I'm not exactly a Buddhist, just a meditator.

However, I was wondering if there are alternatives to just sitting and watching the breath? Especially, are there things I can practice throughout the day to accomplish the same effect?

The fact is I, and many other people, will not have time to meditate consistently and see its benefits. I appreciate your responses.

The Buddha taught many forms of mindfulness and meditation.  I encourage you to check out the Satipatthana Sutta and Ven. Analayo's absolutely indispensable commentary on it.  Teachers like Goenka are also worth a look.  That being said, nothing can replace seated meditation; there is nothing available that has the same effect on consciousness.  You simply cannot calm and slow the mind to the same degree with any other practice.  Concentration is necessarily diffused when mindfulness is carried into activity.  With that limitation, mindfulness can only take you so far.

All teachings on mindfulness culminate in seated meditation.  In fact, awareness of the breath is one of the deepest mindfulness practices available.  While other mindfulness practices are a great supplement to your time on the cushion, they cannot replace it.


Do the gods help us if we pray to them according to Buddhism? Will the action of praying to / worshipping gods for something be fruitful according to Buddhism?

Is there any reference where a god (deva) has helped a person who has prayed to / asked help from the deva ?

In Jainism, it is said that if the followers insist on praying to god, it's advised that they should pray (ask for help) only for the knowledge that leads to Nirvana.

Edit:

I asked this NOT because I wanted help from god or believed in god. I asked this because, Buddha said that there are heavenly beings (gods) with powers, but are themselves mortal too.. So, I just wanted to know, why Buddhists pray to those gods (I've seen many Buddhists praying to god, not all Buddhists). Is that even fruitful?

As the common saying goes: "god(s) help those who help themselves", if the gods could help someone, it'd be only in accordance with that individual's wholesome kamma. Someone who kills, cheats, or engages in various misconducts shouldn't expect to get "help" no matter how frequent and sincere s/he prays:

From AN 5.57: "There are these five facts that one should reflect on often, whether one is a woman or a man, lay or ordained. Which five?
"'I am subject to aging, have not gone beyond aging.' This is the first fact that one should reflect on often, whether one is a woman or a man, lay or ordained.
"'I am subject to illness, ... death, ...
"'I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir.' ...
"These are the five facts that one should reflect on often, whether one is a woman or a man, lay or ordained.


What type of tanha, is the tanha to end tanha? This is from the Bhikkhuni Sutta AN 4.159

"Taṇhā sambhuto ayaṃ bhagini kāyo, taṇhaṃ nissāya taṇhā pahātabbā"

"'This body, Sister, comes into being through craving. And yet it is by relying on craving that craving is to be abandoned.'

(Translation from Access To Insight)

Now this tanha, is it a kaama tanha, bhava tanha, vibhava tanha, any of them, or something other than them?

This is more of an academic question so, please answer when time permits. Thank you in advance.

With metta.

Brahmana Sutta: To Unnabha the Brahman

  I have heard that on one occasion Ven. Ananda was staying in Kosambi, at Ghosita's Park. Then the Brahman Unnabha went to where Ven. Ananda was staying and on arrival greeted him courteously. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Ananda: "Master Ananda, what is the aim of this holy life lived under Gotama the contemplative?"

"Brahman, the holy life is lived under the Blessed One with the aim of abandoning desire."

"Is there a path, is there a practice, for the abandoning of that desire?"

"Yes, there is a path, there is a practice, for the abandoning of that desire."

"What is the path, the practice, for the abandoning of that desire?"

  "Brahman, there is the case where a monk develops the base of power endowed with concentration founded on desire & the fabrications of exertion. He develops the base of power endowed with concentration founded on persistence... concentration founded on intent... concentration founded on discrimination & the fabrications of exertion. This, Brahman, is the path, this is the practice for the abandoning of that desire."

"If that's so, Master Ananda, then it's an endless path, and not one with an end, for it's impossible that one could abandon desire by means of desire."

"In that case, brahman, let me question you on this matter. Answer as you see fit. What do you think: Didn't you first have desire, thinking, 'I'll go to the park,' and then when you reached the park, wasn't that particular desire allayed?"

"Yes, sir."

"Didn't you first have persistence, thinking, 'I'll go to the park,' and then when you reached the park, wasn't that particular persistence allayed?"

"Yes, sir."

"Didn't you first have the intent, thinking, 'I'll go to the park,' and then when you reached the park, wasn't that particular intent allayed?"

"Yes, sir."

"Didn't you first have [an act of] discrimination, thinking, 'I'll go to the park,' and then when you reached the park, wasn't that particular act of discrimination allayed?"

"Yes, sir."

CHANDA is a different kind of Tanha. One needs to have an liking (more like an obsessed liking) for the PATH; this is called chanda which we can translate as liking. It is not greed, but pure in quality and grows to become a life goal. Chanda is NOT greed, it is the determination to attain a goal.


Is "To Forgive is the only way to forget" an authentic quote of the Buddha? " To Forgive is the only way to forget "

Is this one of the sayings of Lord Buddha. This quote is beautiful, but I couldn't find the source.

I doubt it -- I expected it ought to be listed in https://fakebuddhaquotes.com/ if I could say that without being harsh.

There is something pretty like it, IMO, though not as quotable, in the Dhammapada -- e.g. this translation:

  Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts suffering follows him like the wheel that follows the foot of the ox.
  Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with a pure mind a person speaks or acts happiness follows him like his never-departing shadow.
  "He abused me, he struck me, he overpowered me, he robbed me." Those who harbor such thoughts do not still their hatred.
  "He abused me, he struck me, he overpowered me, he robbed me." Those who do not harbor such thoughts still their hatred.
  Hatred is never appeased by hatred in this world. By non-hatred alone is hatred appeased. This is a law eternal.
  There are those who do not realize that one day we all must die. But those who do realize this settle their quarrels.

After a while you begin to guess whether a quote is "fake" -- partly from knowing the prose style of the suttas a bit, and partly from knowing what themes the Buddha does and doesn't talk about.

The Buddha doesn't talk about "forgiveness" exactly -- more about other themes including:

Don't take injury "personally"
Don't "accept" (e.g. participate in receiving or giving) insults
Don't get angry (nor hostile) in the first place
Feel kindness, be kind, towards other people -- kindness, but also equanimity, and seeing good in them, and not wanting to hurt them


What is the right way of living in the Present? What is the right way of living in the Present?

Present day living is full of challenges and with forces in play and to act in certain way. How does one follow the Path in these conditions without incurring  karma and its after-effects?

For me, the challenges of living mindfully are related to wandering from the precepts. I get bogged down in work, driving, shopping, life in general... and just forget. One tool I've found useful is chants -- I start each day listening to, and mumbling to myself, the 3 gems and 5 precepts chants. Those tend to "stick" in my mind, and I hear them in my mind throughout the day, which helps me remember to guide my mind away from work, driving, shopping, etc... and back to the present moment!


Why is Thich Nhat Hanh called Thay? I have noticed that Thich Nhat Hanh refers to himself in the third person as "Thay". Why is this, and what is its meaning?

I grabbed this quote from the wiki, in the section "Names applied to him":

"Thich Nhat Hanh is often referred to as "Thay" (Vietnamese: Thầy, "master; teacher") or Thay Nhat Hanh by his followers. On the Vietnamese version of the Plum Village website, he is also referred to as Thiền Sư Nhất Hạnh which can be translated as "Zen Master", or "Dhyana Master".[37] Any Vietnamese monk or nun in the Mahayana tradition can be addressed as "Thầy" ("teacher"). Vietnamese Buddhist monks are addressed "Thầy tu" ("monk") and nuns are addressed "Sư Cô" ("Sister") or "Sư Bà" ("Elder Sister")".

Here is a quote from a website named "Thich Nhat Hanh Foundation:

"Thich Nhat Hanh – affectionately referred to as Thay (means teacher in Vietnamese) by his students – brings the art of mindful living and engaged Buddhism to the world, transforming suffering and bringing peace to millions. Now, in this moment, we each have a joyful opportunity to support Thayʼs teachings".

Here is a quote from a website named Buddhism Guide:

"Thích Nhất Hạnh is often referred to as "Thầy" ("master; teacher") or Thầy Nhất Hạnh by his followers. Any Vietnamese monk or nun can be referred to and are often addressed as "Thầy" or "Thầy tu" ("priest; monk")".

Here is a quote from Dharma Folk:

"But I’m not done! Now what about the name Thầy?**
Many people refer to the Venerable Thích Nhất Hạnh as Thầy. Indeed, this is what most Vietnamese speakers use when we speak about him in Vietnamese. It is also the term we use when we talk about or to any monk or male teacher. After all, thầy is simply a title. Thầy means “teacher,” and in Vietnamese it’s also used like a pronoun with reference to teachers. When talking to a monk, thầy means “you,” and when a monk talks to you, then thầy means “me.”
Regardless, thầy has crossed linguistic barriers and has found a home of its own in the English language Buddhist community as Thay — a direct reference to Venerable Thầy Thích Nhất Hạnh. In this case, no matter how much it confuses me, Thay has become his English nickname, as used by hundreds (if not thousands) of English speakers worldwide".

Lanka


The process of reintegration back into society after a retreat I'm in a period of my practice where i feel ready for a retreat. I have been looking into different types of retreats and have found the Goenka 10-day retreat the most suitable one for me as a first-timer. I do however not now when i will be able to attend one due to long waiting time in the area close to me and my current job do not allow me to travel.

I was wondering about the reintegration-process back into society after 10 days with silence and minimal contact with people and no contact with the outside world. I have done small "retreats" by myself where i would buy food for 1-2 days and then stay inside and meditate. When i went outside after a couple of days and talked to other people i found that i had some aversion towards people and felt uncomfortable in their presence. I would rather stay for myself. I do not know how a 10-day retreat will affect me or if it will.

Personal experiences and methods for dealing with people when comming out of a retreat is what i'm looking for. A side note - i will be doing the 10-day retreat in another country than where i live. I dont know if that has something to say but now the information is there.

Thank you very much.

I attended a meditation course taught by Venerable Yuttadhammo which was, in total, a 21 day course. Due to inability to take 21 days off from work all at once, I had to split the course into two parts, 7 days & 14 days, giving me two periods of going from the busyness of daily life to the quiet of a monastery and back to busy daily life again in a 6 month period.

I also wondered about how it would feel, after the course, to resume daily activities and to deal with people. I tried to provide a buffer period of quiet time for myself (for when I returned home) by making arrangements ahead of time to take off an extra day from work, stock up on frozen and non perishable groceries to avoid having to go to the store right away, running errands ahead of time when possible. It was helpful just to not have too much piled up needing to be done when I returned home.

I was surprised actually at how challenging it was to adjust to the quiet at the monastery. Being away from internet, music, and most noise in general proved quite challenging to me and it took me a few days to adjust. For future retreats, I plan to build in a buffer period of being offline and quiet for a bit before I go to the retreat too. After a few days though, the quiet felt normal and continued to feel normal until it was time to go home.

I didn't find myself with any strong aversion to people after the course. People seemed loud perhaps, laughing too much, crude sometimes, but nothing that I hadn't noticed or felt even before the retreat. On my way home I had a one hour layover at the Port Authority in New York City. Going from a quiet monastery to the New York Port Authority bus station is about as different as you can get. But it was fine. I was standing, smiling, noting things, while everyone else was running around, yelling, getting stressed out because the bus was late. I was so happy to have had the opportunity to practice mediation and feel so calm in the midst of such busyness.

My best suggestion would be to try to build in buffer zones both before the retreat and after where you are not especially busy, social, (or spending lots of time online or listening to music before) to ease the transition both to the retreat and back to society afterwards. Best wishes for your retreat! :)


What are good resources to study the Abhidhamma of Central/South Asia Schools (e.g. Sthaviravāda, Sarvāstivāda, Dharmaguptaka, Mūlasarvāstivāda, etc.) What are good resources and references (ideally online) to learn Abhidhamma from school of Buddhism in Central/South Asia (Sthaviravāda, Theravada, Sarvāstivāda, Dharmaguptaka, Mūlasarvāstivāda, etc.).

NB: I am aware of BPU BPhil 3rd Year Lecture Notes. So I am looking for resource other than this.

Here is what I found:

Series of audio lectures on Sarvastivada Abhidharma with
accompanying slides by Bhikkhu Dhammajoti.
Sarvastivada Abhidharma, book by Bhikkhu Dhammajoti.

Also see this question and answer by RobM for a link to Bhikkhu Bodhi's "Comprehensive Manual of Abhidhamma" downloadable as PDF.


What is the term for not believing in cause and effect after death? Is it just "annihilationism"? Whatever it is called, has is always been a heresy or wrong view?

I can't see how it must be annihilationism, because the budha answers that this dogma is wrong on the grounds that we already lack a self. Unless, that is, there is no empirical self.

Annihilationism - Ucchedavada - Taught by Ajita Kesakambali

This is considered a wrong view. Here is no heresy in Buddhism but any view or notion which you have not verified empirically at the experiential level but cling onto causes misery psychologically as in Buddhism.

Also see my answer in: The "empirical self" in Buddhism


What is idle chatter? In AN 10.176 idle chatter is defined as

  He speaks in season, speaks what is factual, what is in accordance
  with the goal, the Dhamma, & the Vinaya. He speaks words worth
  treasuring, seasonable, reasonable, circumscribed, connected with the
  goal.

Bearing this in mind - is right speech purely connected with the Dharma? Should one speak of the Dharma and nothing else? From my own perspective some idle chit chat which has the effect of putting someone at ease in a social situation is a kindness. Similarly chatting to the daughter about nothing in particular is building the bonds of caring and again feels like the right thing to do. However would both those actions be classified as idle chatter and would not be right speech?

On a personal note I probably do talk too much so a bit less idle chatter would do me some good i think.

In a short piece called Right Speech by Thanissaro Bhikkhu he defines idle chatter as that "spoken with no purposeful intent at all". and he stresses the important of intention in speaking.

Right speech, explained in negative terms, means avoiding four types of harmful speech: lies (words spoken with the intent of misrepresenting the truth); divisive speech (spoken with the intent of creating rifts between people); harsh speech (spoken with the intent of hurting another person's feelings); and idle chatter (spoken with no purposeful intent at all).
Notice the focus on intent: this is where the practice of right speech intersects with the training of the mind. Before you speak, you focus on why you want to speak. This helps get you in touch with all the machinations taking place in the committee of voices running your mind. If you see any unskillful motives lurking behind the committee's decisions, you veto them. As a result, you become more aware of yourself, more honest with yourself, more firm with yourself. You also save yourself from saying things that you'll later regret. In this way you strengthen qualities of mind that will be helpful in meditation, at the same time avoiding any potentially painful memories that would get in the way of being attentive to the present moment when the time comes to meditate.

So in your examples above, of putting someone at ease socially or bonding with your daughter, you have purposeful intent. With awareness of yourself and your motivations and mindfulness of what you are saying, there are surely many opportunities to engage in casual conversations with family and friends without letting it get out of hand and turn into truly idle and mindless chatter.
In your original quote, the mention of "what is in accordance with the goal, the Dhamma, & the Vinaya" seems like it would be more geared towards monastics, but I lack the knowledge of the background of that sutta and the audience for whom it was intended to say for sure.
In Ajahn Brahm's book The Art of Disappearing: Buddha's Path to Lasting Joy, he makes the statement that we talk to say we are here. It's interesting to pause and think of our intention and if it's really only to create attention and remind people that we exist (verbally or digitally with social media posts) with no other purposeful intent, that's definitely an opportunity to understand ourselves a little bit better.


Thought-sending in Tibetan Buddhism and other traditions In this speech, actor Richard Gere, in the capacity of an award presenter, made a speech at the Oscar's of 1993, asking all viewers to send out their thoughts to the Chinese government leaders and the Chinese people, to persuade them to end the Chinese occupation of Tibet and let Tibetans return to their previous independent and autonomous state.

Richard Gere made hand gestures while speaking (at time 1:33), as though thoughts can be somehow broadcasted to the minds of people far away.

I take it that this has something to do with Tibetan Buddhism, and Richard Gere is a well known follower of the Gelugpa school of Tibetan Buddhism. Apparently, he was banned from becoming an Oscar presenter in future Oscar's, due to this speech.

How does this thought-sending work in Tibetan Buddhism? If more people send out their thoughts, is the effect stronger?

Does it have a name?

Does it also appear in other Buddhist traditions? For e.g. like sending out metta or sending out merit?

The closest I can think is the "Satya Kriya" in Theravada Buddhism.
You contemplate on your virtues and extend that power for good cause such as a person to relieve from her suffering.

Anguli Mala Sutta:
"In that case, Angulimala, go to that woman and on arrival say to her, 'Sister, since I was born I do not recall intentionally killing a living being. Through this truth may there be wellbeing for you, wellbeing for your fetus.'"

https://www.accesstoinsight.org/tipitaka/mn/mn.086.than.html


Does the first precept require me to check the shower for bugs and make sure to remove all of the bugs before using it? I recently noticed that perhaps fewer than 10 bugs seem to be in my shower.  I can try to remove all of the bugs from the shower before using it so that they don’t get washed away and killed.  However, some of the bugs are very small and hard to see, so I can’t be sure I can remove all of them.  Also, even if I remove all of the bugs in the shower, it is possible bugs will return, so I don’t know if I need to check the shower for bugs before each time that I use it.

I recently noticed that perhaps fewer than 10 bugs seem to be in my shower.

The reason many bugs show up in one place is usually due to that place having "things" that attract them, whether it's smell, shed skin cells (as their food source), humidity (their suitable dwelling environment), etc. So, instead of doing it the hard way, try tackling the issue at its root cause, try to keep the shower clean, free of residues, or humidity, etc. after you've finished using the shower, and you won't have to worry much about those bugs the next time you use it.


Is this a beginning of anatta? Where to go from here? After years of abandoning Buddhism and becoming an agnostic, I somehow finally experienced/felt the Four Noble Truths yesterday, or at least the truth of the first three. Then the same thing happened with anatta.

What followed was mostly a relief. Then a sense of calmness, concentration, clarity and energy. But there was an ego struggle. I was scared, that I am giving up, who I am. That I won't care so deeply about things, that used to matter to me anymore. Right now I can kind of feel this... f.e. when I am listening to the music right now, I no longer consider it a part of my identity, nor do I connect so deeply with it in a sense, that its sadness nor joy resonate with my ego. The thing is, I liked being attached to it, I used to be an obsessive person - hobbies, people, music, ideas, beauty, art... Everything.

Today, I feel basically the same way, both a relief and a little fear, even though my ego fear is weaker.

So, I suppose, this is not a 100% realization of anatta. Is it possible to go fully back to my old attachments? :D Or is it possible to live somewhere in between?

Btw, yesterday it also occured to me, that samsara and bhavacakra are just metaphors for person's psychological development both throughout life and day...  Similar with karma. (I remain agnostic regarding taking them literally. Just like with anything else, like God.).

I somehow feel like I will still be me. But without attaching to everything including my identity. Does that make sense?

It is also radically different from a discomfort of depersonalisation, that I had a chance to briefly experience in my life.

Still a little scared though.

Thanks for reading this.

Yes the puthujjanas are obsessed with what they feel and phenomenology. Some even ask what does it feel like to be an arhant.
Anyway, since you care about what you feel, the only experience felt that you should care about is the jhanas, certainly not the sensual experience, and the of course in details it is piti, sukkha, samadhi and so on.
THe way to judge the result of your knowledge of the dhamma is certainly not to spend your energy writing about who you feel music or how you feel the taste of some food, or the scent of rubber . THe first famous step is the lack of doubt in the dhamma and of course the lack of ''sakkāya-diṭṭhi''.
If you want to know what the lack of ''sakkāya-diṭṭhi'' is all about,  you can read
https://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.089.than.html
and his statements like

"In the same way, friends, it's not that I say 'I am form,' nor do I
say 'I am other than form.' It's not that I say, 'I am feeling...
perception... fabrications... consciousness,' nor do I say, 'I am
something other than consciousness.' With regard to these five
clinging-aggregates, 'I am' has not been overcome, although I don't
assume that 'I am this.'

that's all there is to the lack of ''sakkāya-diṭṭhi'' . the lack of ''sakkāya-diṭṭhi'' is itself a label regrouping all the statements in this quote.
I you want to now what ''''sakkāya-diṭṭhi'''' is all about, since you are a puthujjana, you already naturally regards the ''5 aggregates'' as ''I am this'' and even more stupid from you, you turn that into a ''I am'', typically by regarding as and calling them ''mine''. You have been doing this for many years already, so no need to explain more.
Once you no longer regard any aggregate  as ''mine'' you can claim that you lack ''sakkāya-diṭṭhi''.
So ask yourself

"Concerning these five clinging-aggregates described by the Blessed One — i.e., form as a clinging-aggregate, feeling as a clinging-aggregate, perception as a clinging-aggregate, fabrications as a clinging-aggregate, consciousness as a clinging-aggregate: Do I assume anything with regard to these five clinging-aggregates to be self or belonging to self?"'"

If you reply by yes, then you are a puthujjana.
If you reply by

"Friend, concerning these five clinging-aggregates described by the Blessed One — i.e., form as a clinging-aggregate... feeling... perception... fabrications... consciousness as a clinging-aggregate: With regard to these five clinging-aggregates, there is nothing I assume to be self or belonging to self."

then you lack of ''sakkāya-diṭṭhi''.
Later on, you can wonder if you have a natural lack craving towards the senses and ill-will to see  if you are at the next stage.
Here is the bad way to relate to the senses:

“While experiencing that same painful feeling, he harbors aversion toward it. When he harbors aversion toward painful feeling, the underlying tendency to aversion toward painful feeling lies behind this. While experiencing painful feeling, he seeks delight in sensual pleasure. For what reason? Because the uninstructed worldling does not know of any escape from painful feeling other than sensual pleasure. When he seeks delight in sensual pleasure, the underlying tendency to lust for pleasant feeling lies behind this. He does not understand as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of these feelings. When he does not understand these things, the underlying tendency to ignorance in regard to neither-painful-nor-pleasant feeling lies behind this.
“If he feels a pleasant feeling, he feels it attached. If he feels a painful feeling, he feels it attached. If he feels a neither-painful-nor-pleasant feeling, he feels it attached. This, monks, is called an uninstructed worldling who is attached to birth, aging, and death; who is attached to sorrow, lamentation, pain, dejection, and despair; who is attached to suffering, I say.

-- From SN 36:6, cited in In the Buddha's Words
here is the proper way to relate to  the ''world''

“Seeing thus, monks, the instructed noble disciple becomes disenchanted with the eye, with forms, with eye-consciousness, with eye-contact, with whatever feeling arises with eye-contact as condition—whether pleasant or painful or neither-painful-nor-pleasant; becomes disenchanted with the ear … with the mind … with whatever feeling arises with mind-contact as condition…. Becoming disenchanted, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.’”

-- From SN 35:28, cited in In the Buddha's Words


Can bad kamma be overcome in one lifetime If there is a puthujjana who has led a life full of the major and minor defilements till about 40 years of age, suddenly turns around, starts leading a totally celibate life and also observes the rest of the major five precepts strictly, maintaining a strict meditation schedule even while still being a householder, does he stand a chance of getting nibbana in this very lifetime? Or, does he have to take rebirth/s and suffer the consequences of his bad kamma before he can aspire to Arahathood?

According to AN 6.87, there is actually a list of characteristics, and such a person will never be able to have the right mental state or moral capacity to learn the Dhamma:

"Endowed with these six qualities, a person is incapable of alighting
on the lawfulness, the rightness of skillful mental qualities even
when listening to the true Dhamma. Which six?
"He has killed his mother; he has killed his father; he has killed an
arahant; he has, with corrupt intent, caused the blood of a Tathagata
to flow; he has caused a split in the Sangha; or he is a person of
dull discernment, slow & dull-witted.
"Endowed with these six qualities, a person is capable of alighting on
the lawfulness, the rightness of skillful mental qualities even while
listening to the true Dhamma. Which six?
"He has not killed his mother; he has not killed his father; he has
not killed an arahant; he has not, with corrupt intent, caused the
blood of a Tathagata to flow; he has not caused a split in the Sangha;
and he is a discerning person, not slow or dull-witted.

According to MN 86, Angulimala killed many human beings, but he could still change and become an arahant. So, probably, he did not commit the transgressions above (killing father, killing mother, killing arahant, injuring Buddha).
So in short, if one did not commit the acts mentioned above or have those characteristics, one could theoretically completely turn around and become an arahant in this very lifetime.
From Dhammapada:

Few among men are those who cross to the farther shore. The rest, the bulk of men, only run up and down the hither bank.

But those who act according to the perfectly taught Dhamma will cross the realm of Death, so difficult to cross.

87-88. Abandoning the dark way, let the wise man cultivate the bright
path. Having gone from home to homelessness, let him yearn for that
delight in detachment, so difficult to enjoy. Giving up sensual
pleasures, with no attachment, let the wise man cleanse himself of
defilements of the mind.

Those whose minds have reached full excellence in the factors of enlightenment, who, having renounced acquisitiveness, rejoice in not
clinging to things — rid of cankers, glowing with wisdom, they have
attained Nibbana in this very life.


What is the difference between kilesas and asavas? What is the difference between kilesas and asavas? Or are they synonyms?

Good question.

My view is 'kilesa' is the general or broad term referring the mental impurities or toxins.

Therefore, anusaya (underlying tendencies) are kilesa; asava (outflows) are kilesa; hindrances (nirvarana) are kilesa; and the various forms of tanha (craving), attachment & becoming (bhava) are kilesa.

The most subtle level of kilesa is anusaya (underlying tendencies). When the anusaya flow-out of the substratum of the mind, this flowing-out, leakage or fermentation ('bubbling-up') is called 'asava'. The anusaya flow-out as the five hindrances (nirvarana). If the five hindrances take control of the mind and push the mind to engage in external sense objects - craving, attachment & becoming will arise in relation to those sense objects.

In MN 9, the asava are included within the condition of ignorance in the dependent origination.

  There are these three fermentations (asava): the fermentation of
  sensuality, the fermentation of becoming, the fermentation of
  ignorance. This is called fermentation. From the origination of
  ignorance comes the origination of fermentation. From the origination
  of fermentation comes the origination of ignorance.

  http://www.accesstoinsight.org/tipitaka/mn/mn.009.than.html


Where to concentrate exactly during meditation? In a chance I had read 'Mindfulness in Plain English' by the Buddhist monk Venerable H.Gunaratana Mahathera.

It says "After joining inhaling with exhaling,fix your mind on the point where you feel your inhaling and exhaling breath touching.Inhale and exhale as one single breath moving in and out touching or rubbing the rims of your nostrills."
I have heard about different meditation practices and I doubt that there is no such a point is drawn in Chakra Meditation.

Then,
What is the purpose of concentrating on the rims of the nostrils  ?
Where I have to concentrate during meditation as a beginner?
And could you explain the point , "rims of nostrills" ?

The instruction is to feel the touch or strike of the breath/wind/air against the flesh of the inner nostril, where it is most sensitive. If this touch in the nostril is not clear to your mind, then place your finger gently against your upper lip below your nostril and feel the touch of the wind/breath against your finger. Keep your finger there until you can feel the breath against the nostril & finger so the in-breaths & out-breaths are discerned/recognized clearly & unconfused. It is important that the mind here is unconfused about when the breath is coming in and when the breath is going out.

This practise narrows the awareness & thinking of the mind. By doing so, it also makes the breathing very fine & calm , which makes the mind calm. This is the purpose of the practise.

However, for the beginner, this deliberate narrowing of mental focus & refining of the breath can eventually make the mind sleepy.

A beginner can experiment with & practise this method of observing the touch of the in & out breaths at the nostrils. It can bring good results of calmness.

However, if the mind becomes sleepy or 'sinking', the beginner should open their awareness and return to observing the breath within the body, particularly the flow of the breathing & its movement in the throat, chest &/or abdomen.

Again, if the flow & movement is lost here, place a hand on the abdomen & another hand on the chest to clearly feel & know in-breathes & out-breathes in an unconfused manner.


Is there a german-language online-resource for the prajnaparamita sutra "perfection of wisdom in 8000 lines"? The title says it all: I'm looking for a german translation of that sutra:

Is there a german-language online-resource for the prajnaparamita sutra "perfection of wisdom in 8000 lines"?

(Note, I've the "Heart"- and the "Diamondsuta" which more-or-less belong to the set of Prajnaparamita-sutras, it's just I want to have a look in this specific version of the (possibly earliest) mahayana-sutra)

I'm afraid the answer seems to be, no there isn't. This is somewhat surprising since many Sanskrit Buddhist texts were translated into German.


What are the consequences of the 14th Dalai Lama being the last one? The current (14th) Dalai Lama has recently indicated that he may be the last person to hold that title. Does this stance cause any theological issues for the Gelug branch of Tibetan Buddhism or more widely Tibetan Buddhism in general? Can a tulku stop reincarnating? Does this potential lack of reincarnation conflict with the Bodhisattva vow?

I understand that there is a political element to this but I'm trying to understand the consequences if any for the tradition, theology and philosophy of the religion.

I think, as an overall, we must realize what is truly important, that is, the teaching will always be greater than the teacher. Even the Buddha is no comparison to the Dharma. Even on the Buddhas deathbed, when His disciples feared that the light-of-the-world was about to go-out, the Buddha reminded then of the power of the teaching. As long as the practices of the teachings continue, the light will always shine!!
The Buddha told Ananda that when the Dhamma has been completely forgotten a new fully enlightened Buddha will arise. He is called Maitreya. I'm here quoting Ven. Sri. Dhammananda when he says in his book What Buddhists Believe on page 76:

...The Buddha continued again: "I am not the first Buddha to come upon earth; nor shall I be the last. In due time, another Buddha will
arise in this world, a Holy One, a Supremely Enlightened One, endowed
with wisdom, in conduct auspicious, knowing the universe, an
incomparable leader of men, a master of devas and men. He will reveal
to you the same Eternal Truths which I have taught you. He will
proclaim a religious life, wholly perfect and pure; such as I now
proclaim."
"How shall we know him?", asked Ananda.
The Buddha replied, "He will be known as Maitreya which means kindness or friendliness."


Responding to Worldly Questions Namo Buddhaya!

People always ask "How are you?", "Isn't that beautiful/horrible", "You are so lucky/unlucky!", "Did you enjoy/like that", and so on.

  How do I respond to these things in a way that doesn't identify with
  the aspects that cause clinging, such as saying my day is good and
  favorable rather than bad or saying I dislike this meal, and so on.
  More specifically, how do I respond to these and other questions like
  so in a way that doesn't push toward a worldly condition such as
  pleasure and pain, status and disgrace, etc.?

Metta!

Conversations may make one feel superior/inferior, good/bad, etc. Your conversation response can be anything within the bounds of right speech (abstaining from lying, from divisive speech, from abusive speech, & from idle chatter). Your mental response should be on account of whatever feeling that arises either pleasant, unpleasant or neutral one should know the sensation as such and that it is impermanent and not worth clinging to.

If he feels a pleasant feeling,

he understands that it is impermanent;
he understands that it is not to be clung to;
he understands that there is no delight in it.

If he feels a painful feeling,

he understands that it is impermanent;
he understands that it is not to be clung to;
he understands that there is no delight in it.

If he feels a neutral feeling,

he understands that it is impermanent;
he understands that it is not to be clung to;
he understands that there is no delight in it.

If he feels a pleasant feeling, he feels it in a detached manner.
If he feels a painful feeling, he feels it in a detached manner.
If he feels a neutral feeling, he feels it in a detached manner.

Dhātu Vibhaṅga Sutta


How does one understand the elements of the Pure Octad in Sunlight? According to Abhidhamma, the smallest unit of Rupa is called the Suddhashtaka(Pure Octad) which has the following 8 elements:

patavi, apo, tejo, vayo, vanna, gandha, rasa, and oja

Regarding Sunlight, the tejo(heat) and the vanna(color) elements seem obvious, but how does one understand others?

From a Vipassana point of view, is this problem occurring because the mind is getting stuck at the concept of Sunlight?

Buddhism focuses on spiritual development, so the Buddhist analysis of rūpa focuses on sense objects, the sense organs and the body. Non-living things are made up of temperature-born pure-octad groups or temperature-born sound groups. The relevance of non-living things in the Buddhist analysis of rūpa is that non-living things are sense objects.

I would say that sunlight itself does not impact the sense directly, only indirectly. When sunlight bounces off a speck of dust or a wall, then we “perceive” the sunlight through the eye sense. When sunlight makes our skin warm or a rock warm, we “perceive” sunlight through the tactile sense.

The speck of dust, the wall, the skin and the rock… all of these are “non-living things” and are temperature-born pure-octad groups (the eight rūpa that you listed above). They are all to be understood as sense objects.

Using fire-element (tejo) as one example, some sense objects have greater intensity of the fire-element and will be “warmer” to the tactile sense than other sense objects with less intensity of the fire-element, but all sense objects include the fire-element rūpa. The other seven rūpa in the temperature-born pure-octad group can be seen in a similar way... always present, but with different intensities.


Can someone explain about children monks? I've seen pictures online of young children dressed in monks robes in Buddhist countries. Does someone make the decision on behalf of the child that they will become a monk? Do they eat only one meal a day as adult monks do? Are very young monks also called Venerable Sir? Thanks for helping a western mind to understand this matter.

In Thailand, male novices (called nen or samanera) are a fairly common sight.  Very often they have taken vows only temporarily.  They may do it during the phansa (rainy season) period, during summer holidays from March to May, or just for a few days in order to make merit when a parent or grandparent has passed away.  The latter motivation is in a sense repayment of a debt owed to family members for being under their care as a young child.  According to Thai wikipedia, novices should be no younger than 8.  A temple website states that they follow only 10 precepts.  A Thai friend of mine told me that one motivation on the part of parents is that since the boys learn the basics of meditation practice, they are more mature and exhibit fewer behavioral problems when they come out.  I recall reading something like this in a biography of one well-known Thai monk – it might have been Buddhadasa bhikkhu.

Regarding language, my friend said that some of the special monastic vocabulary (like chan for ‘to eat') is used when speaking to novices as well as monks, but that the overall politeness level is less formal (e.g. novices are not addressed as ‘venerable’.)

In Burma I have seen young girls (samanerī or the Burmese equivalent) in pinkish robes out on alms rounds, perhaps later in the morning than monks.  You wouldn’t see that in Thailand though.

Donald Swearer discusses additional motivations for ordaining as a teenager in his book ‘The Buddhist World of Southeast Asia’ (1995), p. 48:

  In Thailand one of the principle reasons for being ordained is to acquire an education.  Among poorer families often children cannot afford to attend school.  Ordination as a novice provides for their material needs as well as a basic education.  Indeed, if a boy is bright and highly motivated he may complete secondary school as a novice or monk, graduate from a monastic college, and then earn an advanced degree from a university in another country, such as India.  After teaching in a monastery school for several years or serving as an administrator in a larger provincial monastery he will probably disrobe and take a responsible and respected secular job.  Although such exploitation of the monastic educational structure siphons off able leadership, it has become standard practice and bears little or no social stigma.

I have known several university teachers who followed this career path - they were all from the relatively poor northeastern region of Thailand.

Swearer goes on to suggest that in an earlier era, ordaining at the age of puberty was a kind of rite of passage that all males went though.  Monks in fact lead rather comfortable lives and for a child from a poor family, being a monk would mean raising one’s economic and social status.  Given the traditional link between education and the sangha, it should be no surprise that males ordain at a young age and that this is encouraged by local cultural norms.  In comtemporary Thai society the link has been weakened with the advent of universal secular education, but elsewhere in Southeast Asia (Cambodia, Laos and Burma) it is likely still quite strong.


How does one cope with despair using Buddhist practises? I had rather severe melancholia for some time and I still feel deep despair occasionally.

For example, today, just after the workout and a good meal, I felt severe, yet inexplicable, mental suffering. No one offended me or anything bad happened recently, but I could not relax or concentrate on something. I just felt anger (not to anyone particular), self-pity and deep dissatisfaction. I wanted to pop tranquillizer firstly but instead decided just to sit down and practice open-monitoring meditation. I cried a bit, but these feelings have largely gone and I feel calmer now (though not happy for sure).

Every day I feel this subtle dissatisfaction and it often progresses to those hysterical outbreaks (uncharacteristic for males, I know). Despite that, I feel mostly drowsy during the day, not nervous, but this is quite another problem for which I think meditation on breath is the main solution, as it helps you stay awake and more concentrated.

Is open-monitoring meditation the best idea when you feel you are about to cry? I thought about Metta meditation, too, but wishing yourself or anyone else happiness sounds like a joke during those outbreaks. I often practice Metta before sleep though.

So what would you recommend on preventing and "treating" these hysterical reactions? You know, psychiatrists and psychologists have nothing to offer to deal with it, except for the drugs...

In the Buddhist system, your mood is a function of your position, a subjective universe you get yourself in. Three factors in your control are responsible for creating your universe, these are your karma, your attention, and your perspective.

Karma has inertia, it takes time and effort to get to a different place. More then anything, it takes a firm decision or determination.
Attention is faster way to control your mood. The world you construct in your mind is constructed from fragments you pick by attending to them. This consists of observations about the world as well as facts and opinions about yourself.

A lot of times the reason we feel sad or depressed is the cyclical going over all the problems we see in the world and in ourselves. It's almost like we take pride in maintaining ourselves in the traumatized condition. This harmful habit can and should be unlearned.
The final part of the equation is your perspective, a set of expectations about how things are supposed to be, your basic frame of reference. If the fragments of your world (including your self-image) go against your "how things are supposed to be", then the overall state is evaluated as "wrong", and vice versa.

This allows another point of control, which is subtler and more powerful. Instead of shifting your attention entirely you change how you evaluate things.

For example, if you attend to true causes of things being the way they are, you will see that things actually are the way they are supposed to be, like the clouds morphing into their current configuration from their previous state, and on their way to next - then this picture of the world will be evaluated as "as it should be" - which is a happy state.

The ultimate trick is to hold multiple perspectives at once which is akin to being simultaneously in multiple worlds. The end result of this is that you end up having no single position. Having no position, you are immune to bad mood and are mentally invincible.

A great way to spend the time you sit in meditation is to play with these factors until you gain some level of mastery over them.


Can you reconcile (professional) ambition with buddhism? I have been a practicioner of mindfulness and vipassana for a few years. I have felt that buddhism is at odds with striving towards professional success and ambition. Ambition and professional success inherently has elements of attachment and passion, which are at odds with the fundamental virtues of buddhism (such as equanimity). On one hand, I would like to be my best self in professional life and make significant contributions to my field, but when I have this mindset I experience negative emotions like insecurity, impatience.

Do you think that these two things are at odds with each other and if not, why?

In AN 8.54, the Buddha teaches the four qualities that lead to a lay person's happiness and well-being in this life: consummate (or accomplished) in initiative, consummate in vigilance, admirable friendship and maintaining livelihood in tune. The four qualities that lead to a lay person's happiness and well-being in lives to come include consummate in conviction, consummate in virtue, consummate in generosity and consummate in discernment.

Trying to be the best that you can be in your profession is actually being consummate or accomplished in initiative. This is a good thing for lay persons.

The negative emotions like impatience, insecurity, envy etc. can be overcome with the latter four qualities: consummate in conviction, consummate in virtue, consummate in generosity, consummate in discernment. Especially, becoming consummate in virtue and discernment will lead to skillful thinking and skillful living, away from the three poisons of greed, aversion and delusion.

So, trying to be the best that you can be in your profession is a good thing and is not contradictory to Buddhism. However, having negative thoughts like insecurity and impatience is contradictory to Buddhism and the root cause of these needs to be understood and weeded out.

From AN 8.54:

  [The Blessed One said:] "There are these four qualities, TigerPaw,
  that lead to a lay person's happiness and well-being in this life.
  Which four? Being consummate in initiative, being consummate in
  vigilance, admirable friendship, and maintaining one's livelihood in
  tune.

  "And what does it mean to be consummate in initiative? There is the
  case where a lay person, by whatever occupation he makes his living —
  whether by farming or trading or cattle tending or archery or as a
  king's man or by any other craft — is clever and untiring at it,
  endowed with discrimination in its techniques, enough to arrange and
  carry it out. This is called being consummate in initiative.

  "And what does it mean to be consummate in vigilance? There is the
  case when a lay person has righteous wealth — righteously gained,
  coming from his initiative, his striving, his making an effort,
  gathered by the strength of his arm, earned by his sweat — he manages
  to protect it through vigilance [with the thought], 'How shall neither
  kings nor thieves make off with this property of mine, nor fire burn
  it, nor water sweep it away, nor hateful heirs make off with it?' This
  is called being consummate in vigilance.

  "And what is meant by admirable friendship? There is the case where a
  lay person, in whatever town or village he may dwell, spends time with
  householders or householders' sons, young or old, who are advanced in
  virtue. He talks with them, engages them in discussions. He emulates
  consummate conviction in those who are consummate in conviction,
  consummate virtue in those who are consummate in virtue, consummate
  generosity in those who are consummate in generosity, and consummate
  discernment in those who are consummate in discernment. This is called
  admirable friendship.

  "And what does it mean to maintain one's livelihood in tune? There is
  the case where a lay person, knowing the income and outflow of his
  wealth, maintains a livelihood in tune, neither a spendthrift nor a
  penny-pincher, [thinking], 'Thus will my income exceed my outflow, and
  my outflow will not exceed my income.' Just as when a weigher or his
  apprentice, when holding the scales, knows, 'It has tipped down so
  much or has tipped up so much,' in the same way, the lay person,
  knowing the income and outflow of his wealth, maintains a livelihood
  in tune, neither a spendthrift nor a penny-pincher, [thinking], 'Thus
  will my income exceed my outflow, and my outflow will not exceed my
  income.' If a lay person has a small income but maintains a grand
  livelihood, it will be rumored of him, 'This clansman devours his
  wealth like a fruit-tree eater.' If a lay person has a large income
  but maintains a miserable livelihood, it will be rumored of him, 'This
  clansman will die of starvation.' But when a lay person, knowing the
  income and outflow of his wealth, maintains a livelihood in tune,
  neither a spendthrift nor a penny-pincher, [thinking], 'Thus will my
  income exceed my outflow, and my outflow will not exceed my income,'
  this is called maintaining one's livelihood in tune.

  "These are the four drains on one's store of wealth: debauchery in
  sex; debauchery in drink; debauchery in gambling; and evil friendship,
  evil companionship, evil camaraderie. Just as if there were a great
  reservoir with four inlets and four drains, and a man were to close
  the inlets and open the drains, and the sky were not to pour down
  proper showers, the depletion of that great reservoir could be
  expected, not its increase. In the same way, these are the four drains
  on one's store of wealth: debauchery in sex; debauchery in drink;
  debauchery in gambling; and evil friendship, evil companionship, evil
  camaraderie.

  These are the four inlets to one's store of wealth: no debauchery in
  sex; no debauchery in drink; no debauchery in gambling; and admirable
  friendship, admirable companionship, admirable camaraderie. Just as if
  there were a great reservoir with four inlets and four drains, and a
  man were to open the inlets and close the drains, and the sky were to
  pour down proper showers, the increase of that great reservoir could
  be expected, not its depletion. In the same way, these are the four
  inlets to one's store of wealth: no debauchery in sex; no debauchery
  in drink; no debauchery in gambling; and admirable friendship,
  admirable companionship, admirable camaraderie.

  "These, TigerPaw, are the four qualities that lead to a lay person's
  happiness and well-being in this life.

  "There are these four qualities that lead to a lay person's happiness
  and well-being in lives to come. Which four? Being consummate in
  conviction, being consummate in virtue, being consummate in
  generosity, being consummate in discernment.

  "And what does it mean to be consummate in conviction? There is the
  case where a disciple of the noble ones has conviction, is convinced
  of the Tathagata's Awakening: 'Indeed, the Blessed One is worthy and
  rightly self-awakened, consummate in knowledge and conduct, well-gone,
  an expert with regard to the world, unexcelled as a trainer for those
  people fit to be tamed, the Teacher of divine and human beings,
  awakened, blessed.' This is called being consummate in conviction.

  "And what does it mean to be consummate in virtue? There is the case
  where a disciple of the noble ones abstains from taking life, abstains
  from stealing, abstains from illicit sexual conduct, abstains from
  lying, abstains from taking intoxicants that cause heedlessness. This
  is called being consummate in virtue.

  "And what does it mean to be consummate in generosity? There is the
  case of a disciple of the noble ones, his awareness cleansed of the
  stain of miserliness, living at home, freely generous, openhanded,
  delighting in being magnanimous, responsive to requests, delighting in
  the distribution of alms. This is called being consummate in
  generosity.

  "And what does it mean to be consummate in discernment? There is the
  case where a disciple of the noble ones is discerning, endowed with
  discernment of arising and passing away — noble, penetrating, leading
  to the right ending of stress. This is called being consummate in
  discernment.

  "These, TigerPaw, are the four qualities that lead to a lay person's
  happiness and well-being in lives to come."


When you see The Light (according to textual sources) According to the original textual sources, what happens during that moment you become enlightened? What is felt? What is it that you see?

Please quote or provide a reference.

I don't think it's described as a "feeling", nor even exactly as a "sight", in the Pali suttas.

The most famous description might, I guess, be from Ariyapariyesana Sutta: The Noble Search (MN 26), translated as follows, describing the Buddha's own enlightenment:

  "In search of what might be skillful, seeking the unexcelled state of sublime peace, I wandered by stages in the Magadhan country and came to the military town of Uruvela. There I saw some delightful countryside, with an inspiring forest grove, a clear-flowing river with fine, delightful banks, and villages for alms-going on all sides. The thought occurred to me: 'How delightful is this countryside, with its inspiring forest grove, clear-flowing river with fine, delightful banks, and villages for alms-going on all sides. This is just right for the exertion of a clansman intent on exertion.' So I sat down right there, thinking, 'This is just right for exertion.'

  "Then, monks, being subject myself to birth, seeing the drawbacks of birth, seeking the unborn, unexcelled rest from the yoke, Unbinding, I reached the unborn, unexcelled rest from the yoke: Unbinding. Being subject myself to aging... illness... death... sorrow... defilement, seeing the drawbacks of aging... illness... death... sorrow... defilement, seeking the aging-less, illness-less, deathless, sorrow-less, unexcelled rest from the yoke, Unbinding, I reached the aging-less, illness-less, deathless, sorrow-less, unexcelled rest from the yoke: Unbinding. Knowledge & vision arose in me: 'Unprovoked is my release. This is the last birth. There is now no further becoming.'

  "Then the thought occurred to me, 'This Dhamma that I have attained is deep, hard to see, hard to realize, peaceful, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. [3] But this generation delights in attachment, is excited by attachment, enjoys attachment. For a generation delighting in attachment, excited by attachment, enjoying attachment, this/that conditionality & dependent co-arising are hard to see. This state, too, is hard to see: the resolution of all fabrications, the relinquishment of all acquisitions, the ending of craving; dispassion; cessation; Unbinding.

So it's described as an arising of "knowledge and vision".

This version is very slightly different:

  Knowledge and vision arose in me:
  Ñāṇañca pana me dassanaṃ udapādi:

  ‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’
  ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti.

Maybe that (difference between "unprovoked" and "unshakeable") is in how akuppā is translated.

See also:

Definitions for dassana
Definitions for ñāṇa

The definition for dassana includes,

  in combination ñāṇa-dassana either “knowing & seeing,” or perhaps “the insight arising from knowledge,” perfect knowledge, realization of the truth, wisdom

... so perhaps not literally "sight", but rather "insight".

("Right View" i.e. samma ditthi isn't mentioned here, but that's another example of the dhamma using a word for sight, i.e. view, in a not-quite literal way -- to mean something like "insight" or something seen or formed by the mind, rather than seen by the eye).

There's a more detailed description given in this formula: Knowledge of the destruction of the āsavas

I won't quote it here because it's better to see the original page (i.e. follow the hyperlink). All the words on that page are linked to dictionary definitions, if you hover over the word with a mouse.

Note that "enlightenment" and "see the light" are Western or European, English-language, expressions or idioms. Wikipedia's Enlightenment in Buddhism says,

  The English term enlightenment is the western translation of the term bodhi, "awakening", which was popularised in the Western world through the 19th century translations of Max Müller. It has the western connotation of a sudden insight into a transcendental truth.

  The term is also being used to translate several other Buddhist terms and concepts used to denote insight (prajna, kensho and satori); knowledge (vidhya); the "blowing out" (Nirvana) of disturbing emotions and desires and the subsequent freedom or release (vimutti); and the attainment of Buddhahood, as exemplified by Gautama Buddha.

  What exactly constituted the Buddha's awakening is unknown. It may probably have involved the knowledge that liberation was attained by the combination of mindfulness and dhyāna, applied to the understanding of the arising and ceasing of craving. The relation between dhyana and insight is a core problem in the study of Buddhism, and is one of the fundamentals of Buddhist practice.

I expect there are other descriptions, in the suttas, and in other sources (other than the suttas, perhaps other schools/traditions of Buddhism); I think though this is the most famous description in the suttas.

And there are other descriptions, of what enlightenment is; of what the Tathagata is or isn't like, after enlightenment; and of the path[s] to enlightenment.


How to 'Let Go' in Meditation? "And what is the faculty of concentration? There is the case where a monk, a disciple of the noble ones, making it his object to let go, attains concentration, attains singleness of mind.
Indriya-vibhanga Sutta (SN 48.10)

What is exactly meant by letting go & how is this exactly done (in daily life & meditation) ?
Why is the breath not the 'object', if it's called Mindfulness of Breathing?

Great question, you hit the nail on the head with this question.

The goal of Buddhist path is liberation of mind. Liberation of mind is cessation of grasping and attachment. Cessation of grasping and attachment is letting go.

So when you meditate, you look at your mind, you see grasping and attachment (it is easy to detect because it always creates dukkha, the painful feeling of wrongness) - and you let go of it to gladden and liberate your mind.

Mindfulness of breathing (and of body in general) is a tool for seeing your mind, because the state of your mind is always reflected in the breathing and the body.

Starting from the most coarse and then progressively smaller stuff.

First, you let go of erratic behavior (violence, theft, adultery, intoxication, non-factual or divisive speech), then you let go of major cravings and aversions (incl. social), various conceptual attachments & stereotypes, then you let go of negative self-judgement, then let go of doubt - etc. keep going smaller and smaller until nirvana.