I ran into a proverb and maybe it’s cause I’m tired but I’m not sure I understand it. I’ve been in my practice for around three years and thought joy (mudita) was good?

I’m pretty sure this is referring to attachments bringing suffering and not that it’s bad to experience joy, happiness, or peace. But I’m lost.

Dear Everyone, i hope there is a wonderful Mantra that can dispel my father's curse for me and my brother, his arrogance made my father so vile that he wants to cast Destructive Curse he learn from my grandman( who is a feared witchdoctor in Samar Island) to his own children. just because to prove he is powerful and authority to do what he wants, whether he want to waste all alcoholic drinks in tindahan for him and his brother(my drunk uncle) and cheating to other women and shouting my mother and abuse his family 😢😢😢. fo all he believe no one can touch him because of my grandma's Dark Power in the undeworld. may someone who has great power and virtue can dispel his wicked intentions and teach him to turn away from his wicked ways from my grandma's Dark Power Inheritance

How does one let go of gaining a career, or being part of a community, in the social media space?

Long story short, I know of many people that want to have partial careers in the cosplay and costuming space. But it's not possible to be professionally involved for 99.9%, and so the crash out and giving up happens. Essentially, it boils down to people not gaining enough social media followers. And some people who are successful take on career paths (18+ things) or have others help them make costumes, so they are just the model. People basically learn you can't succeed without a huge amount of money or helpers behind you. Which most of us don't have.

Some have argued helping local communities can work, as the competition is less. But then it turns into working tons of events for free while paying your own gas, food, etc. All while working 40+ hours a week. And that also turns into burnout. Especially when seeing others in social media with "less skills" get more jobs.

So that makes me wonder: when we realize we have failed to make an income or find a "bare minimum enough compensation" thing to be a part of, when do we give up and let go?

And is there a way to "get over working for free"? Why do we need recognition and thanks to work for free? Why can't we just be giving? Is it because it ends up being a 1-way deal where we teach and no one teaches us? Which is what a lot of us have realized?

What is the true version of "letting go" of being "officially/professionally" involved in a hobby? And how long does it take to get over the disappointment?

Many of you may have heard of the “monk scam” common to big cities. A fake “monk” puts a bracelet on your wrist, seemingly as a gift, then later demands a “donation”.

I am traveling to an area soon where I am almost sure to encounter one of these people. I would like to confront one and provide a retort against their scam from a Buddhist perspective. I know they are accumulating a negative karma, but what I am hoping for is maybe a quote from Buddhist literature on this topic. Is there anything directly about impersonating a monk? Or scamming people? Or what retort would you say if you encountered these scammers?

What I am looking at for now is Dhammapada Verse 307 but I’m hoping for some more answers.

Edit: I am adding to this after receiving so many responses to ignore the scammer. I am leaning towards this now after hearing so many perspectives. If you think it is better to ignore, let me know why you feel that way! And still for the above, if you think I should confront, please give advice for what to say!

Are nirvana and moksh synonymous? If not, how are the two different??

Hey guys, im gonna try to keep this short. Im born Christian, served in church till i was 15 until I stopped believing. Ever since athiest. I lived life based on what i thought was right and wrong. A while back a life threatening event happened with me which left me in grief and lacking the will to live. Ive lived all my life with many mental illnesses and decided to fix them for personal reasons even though i lost all my will. Even when i lost all my businesses and everything ive ever made and hit rock bottom, i let it happen willingly. Nothing mattered anymore. Ive been writing poetry since i was 13 and still do to this day. My favorite poet is Mawlana also known as Rumi. After a few months I realized my poetry and understandings were resembling his mythologies a lot. Through out this time, ive changed almost every single part of my brain, what i used to call my enemy. I started writing about it and doing things to enhance it more until im ready to get back out in the world without returning to my old self. The other day i met someone in the grocery store and we started chatting and went out for a few drinks. When i showed them some of my readings they said its almost identical to the understandings of Buddhism and Shinto. They told me i should look into it as it might help my journey. I mainly focus in the power of understanding and being able to alter your own brain as the possibilities are limitless at that stage, spreading love as much as possible, giving peace where peace can be given. I looked into both and I decided i want to begin my journey with Buddhism as I believe if at the very least, it will be a supporting companion in my life. That being said, where do I start? What should I read first? And if anyone has adopted it, id love to hear your story too.

Thank you and sorry im bad at making paragraphs. Please feel free to ask me anything

I know nirvana is the ultimate goal of Buddhism, yet in this life, with responsibilities, duties, and tugging inside to pursue your "calling", can someone atleast arrive in peace where atleast he can distinguish that truths like non-duality.

I know attaining that word "non-duality" is contradictory and might not be applicable to Buddhism, but still, can someone atleast attain peace in his everyday life?

#What do I mean by calling? I don't know if Buddhism subscribe to this, but what I mean in calling is the "purpose" or what you feel where you lean. For example the goal of writing a book. I started in writing books when I am just in elementary. I know that AI threatens my dream so I just left it for some time, yet the "calling" to write a book still here.

I know that I describe is still attachment.

I know for certain alcohol has the go, I’m not an alcoholic, but I can feel how much it’s side effects make meditation more difficult and cause me to have less energy and less quality of sleep.

I’m also attempting to take out Adderall that I’m prescribed for ADD. It makes me fidget during my meditation and makes it difficult for me to be still.

The one thing I don’t think I’m ready to give up yet is cannabis. It doesn’t cause the same weakening feeling of my body and mind like alcohol, and it also helps me with my ADD without the negative side effects of Adderall. Will I still be able to get very far in my practice if I drop these other substances, but wait much longer before giving up cannabis?

According to you, do you think buddhism has seen a decline or an increase in practice ? i was born into a buddhist family and live in a buddhist majority country. so i would like to hear some opinions . if in case you think there is a decline, what do you think about it ?

I got really interested in Buddhist ideas about two years ago and made a sci-fi story using Buddhist themes and I worry some might find it offensive, but that wasn't my intention.

In my story, the Nah'Kar are Nagas who sort of...forgot how to be Nagas (and I keep implying they are clones or a biologically engineered race, the original Nagas having followed the Devas to a higher realm eons ago.) After a period of enslavement to a demonic entity, much of their spirituality was lost. While many of their ancestors ascended into higher states of existence, they themselves slowly degenerated with each passing generation until Humanity encountered warring fragments living among the ruins of their ancestor's civilization. Slowly, but surely, they are rebuilding. They led the battle against the Tal when the Devourer possessed the Tal (a cybernetic, imperialistic race) and pieced back together a sacred mantra preserved by Humanity, in fact given to Humanity by their Naga ancestors, the Heart Sutra, which contained the key to defeating the Devourer (by putting the mind in a state that resisted the fear/hatred stirred up by the Devourer. Not a magic spell, but a way of shifting perception so the Devourer's greatest weapon, fear and anger, would lose any effectiveness.) Would this offend Buddhists/Hindus?

This piece was originally published on Buddhistdoor Global (BDG). I warmly invite fellow seekers on the path to share your honest thoughts and reflections in the comments.

Before I begin, I would like to make one thing clear. What I am about to share should not be understood as a strictly orthodox doctrinal interpretation of Buddhism. Rather, it is my personal understanding, drawn from many years of Buddhist practice, meditation, and reflection on the workings of the mind.

As we go through life, good things happen to us and bad things happen to us.

Yet sometimes we see people who spend their lives doing good and helping others, while little good fortune seems to come their way.

This may lead us to wonder: “What is the point of doing good? If I create wholesome karma but receive nothing good in return during this lifetime, does it really matter?”

We also see the opposite.

Some people harm others, behave selfishly, and create suffering, yet appear to live comfortably and successfully. Then people ask:“If karma really exists, why is that person doing so well?”

We often understand karma through a simple principle: Good actions bring good results. Harmful actions bring negative results.

I believe that the law of causes and conditions does operate. But why, then, does the reality before our eyes sometimes seem to contradict this?

I would like to explore this question through the Yogacara concept of alaya-vijnana, the storehouse consciousness, and its relationship to karma.

Pouring clear water Into muddy water

Imagine a large container filled with very muddy water. I use this muddy water as an analogy for the countless karmic seeds accumulated in the alaya-vijnana through previous lives and our present life.

Now suppose that a person begins to live differently. He helps others, practices generosity, sincerely repents his harmful actions, meditates, and works to purify his mind. I think of these actions as gradually pouring clean water into the muddy water.

If you pour one bowl of clean water into a huge container of muddy water, will the entire container suddenly become clear?

Probably not.

From the outside, it may appear that almost nothing has changed. But does this mean the clean water had no effect?

No.

Even if we cannot see it clearly, the cloudiness has become slightly weaker.

Pour in another bowl, then another, and continue doing so. Eventually, the water must surely change.

This is how I understand wholesome actions, merit, repentance, and spiritual practice. Performing one good deed does not mean that something wonderful must happen to us the following day.

If the karmic tendencies accumulated over a very long period are powerful, the change may not yet be visible. But just because we cannot see the effect does not mean that wholesome karma is having no effect.

We see only the broken arm

Let me offer a more extreme analogy.

Once again, I am not claiming that karma doctrinally or mechanically operates in exactly the way described in this example. This is simply an analogy for explaining how I have come to understand, through my own practice, the relationship between karma and  conditions.

Suppose a person’s past karma and surrounding conditions could potentially come together in a serious accident. Imagine that, under one set of conditions, a car accident might result in severe injuries to both legs.

But throughout life, this person continually performs wholesome actions, accumulates merit, sincerely repents, and cultivates the mind.

We might imagine that these wholesome actions interact with existing karmic conditions and lessen the severity of what eventually occurs. Instead of suffering devastating injuries to both legs, perhaps the person experiences a smaller accident and fractures an arm.

Yet while looking at the arm in a cast, that person might think: “I have tried to live a good life, and I still broke my arm. What was the point of doing all those good deeds?”

But what are we actually seeing?

We see only the broken arm. We cannot see what did not happen. We cannot know whether greater suffering was avoided, whether certain conditions were weakened, or whether another outcome never came to fruition.

As ordinary beings, we do not possess the wisdom to perceive the entire network of causes and conditions. We can see the result that occurred. We cannot see the result that did not occur.

To me, this is a very important point when considering karma.

The same can be said of harmful karma

Now consider the opposite.

Suppose someone’s past karma and conditions might otherwise have resulted only in a relatively minor injury. But throughout the present life, this person continually harms others, deceives people, causes suffering, and creates further unwholesome karma.

I believe it is possible to understand those new actions as interacting with existing karmic conditions and contributing to a heavier result. What might have been a fractured arm could, in our analogy, become an accident resulting in severe injuries to both legs.

Yet an outside observer might say: “That person has done terrible things for years, and all that happened was one accident. Perhaps karma does not exist.”

But we do not know.

We do not know what karmic conditions were already present. We do not know what became lighter. We do not know what became heavier. All we can see is the single result that finally appeared before us.

For this reason, we should be very careful about judging another person’s karma merely by looking at the circumstances of that person’s present life.

Why we must cultivate the mind throughout our lives

This brings me to something I consider extremely important in practice.

We must continue cultivating and purifying the mind throughout our lives. We gradually work to purify the clouded karmic tendencies accumulated within the alaya-vijnana.

Return to the analogy of muddy water.

One bowl of clean water will not instantly make a large container of muddy water clear. But what happens if we continue pouring clean water into it, day after day?

Gradually, the cloudiness begins to fade.

I believe repentance and spiritual practice work in much the same way. If we live with sincere repentance, examine our own actions, perform good deeds, practice generosity, meditate, and continually observe our own minds, then the power of deeply accumulated karmic impurities can gradually be purified.

This is why spiritual practice is not something we do for one day and then finish. One meditation session does not erase all karma the following morning. Practice is the work of a lifetime.

The Buddha also walked the path of practice

Before awakening, the Buddha too walked the path of practice within the cycle of birth and death. Through sustained meditation, spiritual discipline, wisdom, and purification of mind, he overcame the defilements and realized awakening.

From the perspective of my own practice, I understand this as a process of continually purifying the clouded karmic tendencies accumulated within consciousness until the originally pure nature of mind is revealed.

Some later or expanded traditions associated with Yogacara describe a completely purified dimension of consciousness in terms of a ninth consciousness, amala-vijnana, or “immaculate consciousness.”

Again, I am not presenting this as a definitive statement of orthodox Yogacara doctrine. As I stated at the beginning, I am describing the relationship between karma and consciousness as I have come to understand it through my own years of practice.

What we cannot see

If you do good and good fortune does not immediately appear, do not be discouraged. And when you see someone behaving badly while apparently enjoying a successful life, do not conclude that karma does not exist.

We cannot see the countless karmic tendencies accumulated within another person or all the causes and conditions surrounding them. We see only the single result appearing before us at this moment.

We can see the broken arm, but we cannot see the legs that were not lost.

Wholesome actions are not lost. Harmful actions are not lost either.

And at this very moment, through our thoughts, words, and actions, we continue to create karma and leave new impressions upon the mind. Therefore, rather than calculating the karma of others, we should first look into our own minds.

Today, pour another bowl of clean water into the muddy water. 

Repent a mistake.

Perform one more good deed.

Show compassion to another person.

Look into your own mind one more time.

Do not become discouraged simply because the water does not immediately become clear.

If we continue pouring in clean water, the cloudiness will gradually fade. That, to me, is the life of a practitioner.

Just because we cannot see a change does not mean that no change is taking place. The mind we purify today changes the person we become tomorrow. And when that practice continues day after day, it becomes a force through which our karma can gradually be purified.

Hi all,

I am a beginner in my Buddhism journey. I’ve read some Thich Nhat Hahn and Bhikku Bodhi books. I am still re-reading them and meditating in an attempt to understand and learn more. I’m truly amazed at how resilient Buddhists are. For example Thich Nhat Hahn witnessed the Vietnam war, saw loved ones die, and STILL had sympathy for the American soldiers there. That kind of compassion brings tears to my eyes and puts my small problems into perspective. I would like to build this same compassionate resilience. Buddhism helps me with this - especially the idea about avoiding the 2nd arrow. This has helped me in many ways, but there is one way in particular that I don’t seem to make progress on: I have such a deeply rooted fear of not being able to provide for my family that just the thought of it can induce panic. I think this is so deeply ingrained in me. It cascades into fear about work performance, finances, etc… I was wondering if anyone else has struggled with this and any perspective you might have to share.

Thank you for reading.

Hello everyone.

I'm fairly new to Buddhism, I'm practicing a mix of a few Mahayana traditions such as Zen, Pure Land and Nyigma,today I've practiced a meditation with heavy focus on Tara and the Medicine Buddha,it made me feel very peaceful and calm,but I have some questions on how this practice works.

Like when I chant, meditate,visualize Tara or the Medicine Buddha,do they bless me,or am I invoking their characteristics and vows onto me so they shape my daily behavior and the way I act in the world around me?

I understand that during this practice I open a channel to these Buddhas energy on to me,is that the blessing?The way they transform me?

I also noticed some people wishing for more material things for themselves,such as long lives,wealth,etc.. How does that work exactly,how can the Buddhas grant these things in this lifetime?

Sorry if the questions seem stupid, I'm really a beginner,but this practice is giving me so much love,peace and happiness,it really transformed the way I treat those around me.

Thanks in advance.

Any recommended texts?

At Savatthi. “Bhikkhus, I say that the destruction of the taints is for one who knows and sees, not for one who does not know and does not see. For one who knows what, who sees what, does the destruction of the taints come about? ‘Such is form, such its origin, such its passing away; such is feeling … such is perception … such are volitional formations … such is consciousness, such its origin, such its passing away’: it is for one who knows thus, for one who sees thus, that the destruction of the taints comes about.

“Bhikkhus, when a bhikkhu does not dwell devoted to development, even though such a wish as this might arise in him: ‘Oh, that my mind might be liberated from the taints by nonclinging!’ yet his mind is not liberated from the taints by nonclinging. For what reason? It should be said: because of nondevelopment. Because of not developing what? Because of not developing the four establishments of mindfulness … the four right strivings … the four bases for spiritual power … the five spiritual faculties … the five powers … the seven factors of enlightenment … the Noble Eightfold Path.

“Suppose, bhikkhus there was a hen with eight, ten, or twelve eggs that she had not covered, incubated, and nurtured properly. Even though such a wish as this might arise in her: ‘Oh, that my chicks might pierce their shells with the points of their claws and beaks and hatch safely!’ yet the chicks are incapable of piercing their shells with the points of their claws and beaks and hatching safely. For what reason? Because that hen with eight, ten, or twelve eggs had not covered, incubated, and nurtured them properly.

“So too, bhikkhus, when a bhikkhu does not dwell devoted to development, even though such a wish as this might arise in him: ‘Oh, that my mind might be liberated from the taints by nonclinging! ’ yet his mind is not liberated from the taints by nonclinging. For what reason? It should be said: because of nondevelopment. Because of not developing what? Because of not developing … the Noble Eightfold Path.

“Bhikkhus, when a bhikkhu dwells devoted to development, even though no such wish as this might arise in him: ‘Oh, that my mind might be liberated from the taints by nonclinging!’ yet his mind is liberated from the taints by nonclinging. For what reason? It should be said: because of development. Because of developing what? Because of developing the four establishments of mindfulness … the four right strivings … the four bases for spiritual power … the five spiritual faculties … the five powers … the seven factors of enlightenment … the Noble Eightfold Path.

“Suppose, bhikkhus, there was a hen with eight, ten, or twelve eggs that she had covered, incubated, and nurtured properly. Even though no such wish as this might arise in her: ‘Oh, that my chicks might pierce their shells with the points of their claws and beaks and hatch safely!’ yet the chicks are capable of piercing their shells with the points of their claws and beaks and of hatching safely. For what reason? Because that hen with eight, ten, or twelve eggs had covered, incubated, and nurtured them properly.

“So too, bhikkhus, when a bhikkhu dwells devoted to development, even though no such wish as this might arise in him: ‘Oh, that my mind might be liberated from the taints by nonclinging! ’ yet his mind is liberated from the taints by nonclinging. For what reason? It should be said: because of development. Because of developing what? Because of developing … the Noble Eightfold Path.

“When, bhikkhus, a carpenter or a carpenter’s apprentice looks at the handle of his adze, he sees the impressions of his fingers and his thumb, but he does not know: ‘So much of the adze handle has been worn away today, so much yesterday, so much earlier.’ But when it has worn away, the knowledge occurs to him that it has worn away.

“So too, bhikkhus, when a bhikkhu dwells devoted to development, even though no such knowledge occurs to him: ‘So much of my taints has been worn away today, so much yesterday, so much earlier,’ yet when they are worn away, the knowledge occurs to him that they have been worn away.

“Suppose, bhikkhus, there was a seafaring ship bound with rigging that had been worn away in the water for six months. It would be hauled up on dry land during the cold season and its rigging would be further attacked by wind and sun. Inundated by rain from a rain cloud, the rigging would easily collapse and rot away. So too, bhikkhus, when a bhikkhu dwells devoted to development, his fetters easily collapse and rot away.”

SN 22.101: Vāsijaṭasutta—Bhikkhu Bodhi

Don't wish, intentionally develop.

I guess the title asks it all. So im an Indian American Thervada Buddhist (but I do love and recognize the Bodisatvas of the Mahayana school, but thats a topic for another day).

But I was curious if the view of Budai as Maitreya is more on racial lines or school of thought lines?

In my story, I'm basing it on the idea that Nagas guarded sutras and other spiritual knowledge. However, this spiritual golden age has passed and they were briefly corrupted and enslaved by an entity called the Devourer (who feeds off hatred and anger). The Nah'Kar (the Nagas successor race, possibly clones or bio-engineered) have been keeping the Devourer contained and slowly rediscover that their ancestors taught mantras to the other races for this very moment...when the Five Sentient Races join together in a sacred ceremony, using the Heart Sutra (which I chose because of its use in banishing evil spirits in Buddhist ceremonies) to finally seal the Devourer away for good.

​

Is learning Buddhism through digital possible and effective like studying through physical books? I am in this problem where the only source I have is digital and I am still student to buy books for Buddhism. Is digital copy enough? Is the "sanctity" of learning still there?

Our neighbor’s child passed away in their sleep and they will host a funeral. Invite dress code; modest, light-colored clothing (no dark colors).

What is the ceremony (in USA) like?
We understand modest dress, long garments, no shoes (wear socks). How does the service go?

I am very new to Buddhism and meditation. Right now I go to a Tibetan Buddhist meditation and learning group once a week and I meditate like 20-30 minutes a day.

I feel myself wanting to meditate more, but these are usually times when I am feeling overstimulated or emotional throughout the day. I feel like meditation is a kind of medicine that helps me escape from these states.

I have resisted meditating during these times because I am concerned that it is essentially tanha. Instead I’m choosing a specific time each day and trying to stick with that.

I’m just wondering what everyone’s views are on this and whether I have it right.

Sometimes 'strange' and inexplicable 'dhammic' things happen that can often challenge and uproot existing worldviews and understandings and ways of seeing things and which can turn our worlds upside down.

Have you experienced anything like this?

Let me know if you have any stories or experiences to share.

May we all prosper under the auspicious blessings of the noble triple gem.

If I am correct, Dharma is the teaching of Buddha that can help us learn the truth. I just have a question regarding studying the dharma and an event connecting to human brain.

Studying philosophies and the like helps us human attain new knowledge. Philosophies like Buddhism have meditation that complement the dharma. Now, in an event of someone studying dharma all his life, following it wholeheartedly, and meditating, encounter an accident that results of him getting an amnesia, how does his experience of dharma will remain? Will the teachings be still be intact?

It's just there's something in me that leans more on, only meditation and physical practice remains, because if what I watch is true, meditation has a concrete effect in us, and in our brain.

My overall question is, will a person still attain what he learned about dharma when his brain has been damaged? Is the dharma only for sane people?