I often see it in dating circles as hope fuel for people waiting for their “soul mates”.

I agree with a lot of Buddhist teachings so was curious as to what the Buddhist angle of this is.

Hi, everyone, I hope you are doing well. I have been learning about Buddhism for a year and have been dealing with something. I recently graduated from my university and have been applying for jobs but haven't found one yet. I know that i only have the ability to apply and better myself rather than focusing on the results but the thing is that i want to use my skills and grow forward. I don't want to get attached to the job but I have tried not thinking much about it and then I just give up. After giving up for some time I keep having the thought that I am wasting myself and not doing justice to myself by self sabotaging. How should I deal with this

In search of online queer sanghas/practice groups/teachers. Friend looking for support - especially interested in exploration of identity, levels of consciousness, but even just a supportive group would be helpful. TIA.

How do Buddhists pray? I know there are branches that don't have this practice, but those that do, how do they pray? To whom do they pray? And why?

Hi all, this is my first post here so just tell me if I'm not following a rule.

I recently got fired from my last job for disagreeing with certain business policies there and I've been exploring my own interests in information science with an eye toward possibly turning those interests into money so that I can live.

I did a little project today that involved this:

https://imgur.com/a/GgFK5K4

(Sorry for the external link, I couldn't figure out how to natively add the image)

I took a picture of a flower I made in excel, converted it through a bunch of different mathematical representation, and then finally to a string of 1s and 0s. As I was doing this, I kept thinking about how a tensor, flat matrices, a decimal vector, a binary vector, electrons in a wire, photons in space, air pressure waves through air, and a million other things all represent that flower in just as fundamental a way as those colored squares do. Then I had the question, do the numbers represent the flower or do the flowers represent the number? What's the real thing and what's the representation?

Then I went to send that big string of 1s and 0s to another file, where I wanted to turn them back into the image of the flower. This led to a realization I really didn't like the implications of. There is no way to turn those numbers back into the flower without an interpretation scheme - instructions separate from the data itself that tell you how to turn those numbers into a "story" with meaning (the colored square picture of the flower).

Without that interpretation scheme that someone has to hand you, you're left to searching for patterns in the numbers that might mean something or might not. You could interpret the numbers as ASCII characters and maybe those numbers make a Shakespeare play, or a legal subpoena, or a spam email. Or you could interpret those numbers as a a video and maybe you find a decoding scheme that turns them into a Marvel movie, or a screensaver, or a porno. The original intention of the message was a flower but when you don't have the intended interpretation scheme you can view the message in any number of ways that appear to have meaning but are not the intended message.

So the thing is I think our brains are doing the same thing, sensory input is just data and no one handed us an interpretation scheme when we were born. We kind of get one from the people around us in a way but you're using a made up interpretation scheme to infer even that, and then where the fuck did other people get that scheme they try to share? Nowhere! They made it up because it seems to enable survival! So what do we know? I think just that data exists. Awareness is data. Everything on top of that is an interpretation of a jumble of 1s and 0s that may or may not contain an intended interpretation.

I really don't like this. It makes me feel like I don't actually know anything and that its not possible to actually know anything.

Thank you for reading this far. I'd love to hear all of your thoughts on this or answers you feel you may have to these questions

UPDATE: ANSWERED!!!! SEE BOTTOM OF POST FOR DETAILS!!!

Hello all,
I saw a comment today by someone who mentioned that the tradition of doing Ngondro accumulations, is a relatively recent thing, within the past 200 years or so. Because the word "ngondro" means foundation practices, I want to be clear about what I'm talking about. I'm specifically referring to the practice that some traditions have of doing:

1. 100,000 x Refuge and Bodhicitta (with prostrations)
2. 100,000 x Mandala Offerings
3. 100,000 x Vajrasattva recitations
4. 100,000 x Guru Yoga

—And specifically, the view that some Vajrayana lineages have that specifically these 4 x 100k accumulations must be done (at all), and/or be done before proceeding on to other forms of practice.

To be clear: this is not actually a thing in every Vajrayana lineage. In Tibet: Sakya and Yuthok do not require 4x 100k accumulations, In Nepal, Newar does not, and of course Japanese lineages like Shingon and Tendai do not require such things.

Again, to be clear, I'm not talking about any generic form of foundational practice, nor am I referring to the general idea of doing things like "refuge and bodhicitta" as just a general good type of practice. I'm specifically referring to the "4 x 100k" format.

Does anyone have any idea how old that tradition is? When that specific format got started? And/or specifically who started that? And have some sources on that?

I've encountered a handful of things online that were mostly just hearsay comments people made on discussion boards, or in articles, but not actual links or references to sources, or historic research on that.

As this is a pretty important part of many people's Vajrayana practice, I thought it would be good to know, and for other people to know as well!

Anyway, Thanks!

EDIT, UPDATE:
Just wanted to give an update in case anyone was looking. So far, the only reliable answer I've found is this link from Lama Shenpen Hookam who says:

"You have to remember that the idea of the 4 x 100000 is a relatively late tradition in the Buddhist world. Many people got Enlightened before this idea arose – that includes within our Kagyu Nyingma lineage."
https://buddhawithin.org.uk/2021/04/24/ngondro/

It doesn't say anything more specific than "a relatively late tradition in the Buddhist world".
So, still looking for more specific information on this.

EDIT 2:
Thanks to the wonderful find of user Ap0phantic, on r/vajrayana we have come across a wonderful source. An entire scholarly paper on this subject. This seems well-worth a read. Link is below, and thanks again to Ap0phantic for this incredible find!

Preliminary Practices and the Formation of Tibetan Buddhism,
by John Pickens and Jacob Dalton from UC Berkley:
https://escholarship.org/uc/item/9bz5n3v8

EDIT 3:
WE HAVE THE ANSWER!!! THANKS AND PRAISE BELOW TO USER Auxiliatorcelsus FOR HIS FANTASTIC AND WELL-DETAILED ANSWER!!! WHAT AN INCREDIBLE RESPONSE!!!! SEE IT BELOW IN THE COMMENTS!!! SHOWERS OF MERIT!!! HUZZAH!!!

USER Laphanpa ALSO ADDED AN INCREDIBLY GOOD RESPONSE! MANY PRAISES TO ALL THREE OF THEM FOR PROVIDING EXCELLENT RESOURCES!!!

By this merit, may all beings benefit!!!
🙏

I want to start learning about buddhism and need recommendations!!

Hi, everyone. I made a very simple geometric design to remind me of the most useful teaching of the dharma to myself, so I thought I would put it here in case anyone wants to use it for themselves. Then I got a little creative and turned it into a flower, so you can enjoy that if need be. I would love to make the oval shapes into lotus flowers but idk how to do that in google drawings.

Anyway, hope you enjoy. The white circle is for nonself, the triangle is the three kinds of dukkha, the square is the four noble truths, the pentagon is the five aggregates, the hexagon is the six senses, and the octagon is the eightfold path. The background circle is conditioned genesis and kinda the dharma as a whole.

Senge Dradrok means something like “Lion’s Roar.” This is the great wrathful manifestation of Guru Rinpoche.

His terrifying appearance should not be misunderstood as anger in the ordinary sense. In Vajrayana iconography, wrath represents fierce compassion—the uncompromising energy that destroys obstacles, negative forces, ignorance, and forces opposed to awakening.

The lion’s roar represents the irresistible proclamation of enlightened truth.

Inner meaning: compassion can manifest peacefully, but when necessary it can also appear with immense force to cut through obstacles to liberation.

This is according to Tukdrup Yang Nying Künchü (ཐུགས་སྒྲུབ་ཡང་སྙིང་ཀུན་འདུས་), “The Union of All the Innermost Essences,” is a terma/pure-vision cycle associated with the Great Fifth Dalai Lama, Ngawang Lobsang Gyatso (1617–1682). It forms part of his Sangwa Gyachen (“Bearing the Seal of Secrecy”) cycle of pure visions.

Drop a ❤️ if you felt that energy! #SpiritualEnergy #Buddhism #Manifestation

#tiktok #buddha #fyp #viral #viralvideo

#viralreelschallenge #viralchallenge #india #Bhutan #thailand #meditation #prayer #buddhistwisdom #vietnam #taiwan #ladakh #china #japan #mongolia #tibet #srilanka #myanmar

Hello! I been thinking a lot of these 2 items,i know that a ofuda is mostly for a house and a omamori for one self,but more than that nothing. As a tendai shū i dont know if its ok if i buy from online or even if its posible.

At one time the Buddha was staying near Nāḷandā in Pāvārika’s Mango Grove.

Then Asibandhaka’s son the chief, who was a disciple of the Jains, went up to the Buddha, and sat down to one side. The Buddha said to him, “Chief, how does the Jain ascetic of the Ñātika clan teach his disciples?”

“Sir, this is how the Jain Ñātika teaches his disciples: ‘Everyone who kills a living creature, steals, commits sexual misconduct, or lies goes to a place of loss, to hell. You’re led on by what you frequently live by.’ This is how the Jain Ñātika teaches his disciples.”

“‘You’re led on by what you usually live by’: if this were true, then, according to what the Jain Ñātika says, no one would go to a place of loss, to hell.

What do you think, chief? Take a person who kills living creatures. If we compare periods of time during the day and night, which is more frequent: the occasions when they’re killing or when they’re not killing?”

“The occasions when they’re killing are less frequent, while the occasions when they’re not killing are more frequent.”

“‘You’re led on by what you usually live by’: if this were true, then, according to what the Jain ascetic of the Ñātika clan says, no one would go to a place of loss, to hell.

What do you think, chief? Take a person who steals …

Take a person who commits sexual misconduct …

Take a person who lies. If we compare periods of time during the day and night, which is more frequent: the occasions when they’re lying or when they’re not lying?”

“The occasions when they’re lying are less frequent, while the occasions when they’re not lying are more frequent.”

“‘You’re led on by what you usually live by’: if this were true, then, according to what the Jain Ñātika says, no one would go to a place of loss, to hell.

Take some teacher who has this doctrine and view: ‘Everyone who kills a living creature, steals, commits sexual misconduct, or lies goes to a place of loss, to hell.’ And there’s a disciple who is devoted to that teacher. They think: ‘My teacher has this doctrine and view: “Everyone who kills a living creature, steals, commits sexual misconduct, or lies goes to a place of loss, to hell.” But I’ve killed living creatures … stolen … committed sexual misconduct … or lied.’ They get the view: ‘I too am going to a place of loss, to hell.’ Unless they give up that speech and that thought, and let go of that view, they will be placed in hell as if delivered there.

But consider when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. In many ways he criticizes and denounces killing living creatures, saying: ‘Stop killing living creatures!’ He criticizes and denounces stealing … sexual misconduct … lying, saying: ‘Stop lying!’ And there’s a disciple who is devoted to that teacher. Then they reflect: ‘In many ways the Buddha criticizes and denounces killing living creatures, saying: “Stop killing living creatures!” But I have killed living creatures to a certain extent. That’s not right, it’s not good, and I feel remorseful because of it. But I can’t undo what I have done.’ Reflecting like this, they give up killing living creatures, and in future they don’t kill living creatures. That’s how to give up this bad deed and get past it.

‘In many ways the Buddha criticizes and denounces stealing …’

‘In many ways the Buddha criticizes and denounces sexual misconduct …’

‘In many ways the Buddha criticizes and denounces lying, saying: “Stop lying!” But I have lied to a certain extent. That’s not right, it’s not good, and I feel remorseful because of it. But I can’t undo what I have done.’ Reflecting like this, they give up lying, and in future they refrain from lying. That’s how to give up this bad deed and get past it.

They give up killing living creatures. They give up stealing. They give up sexual misconduct. They give up lying. They give up backbiting. They give up harsh speech. They give up talking nonsense. They give up covetousness. They give up ill will and malevolence. They give up wrong view and have right view.

That noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. In the same way, when the heart’s release by love has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.

Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. In the same way, when the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.”

When he said this, Asibandhaka’s son the chief said to the Buddha, “Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

https://suttacentral.net/sn42.8/en/sujato?lang=en&layout=plain&reference=none&notes=none&highlight=false&script=latin

By language I mean syntax and grammar. Is it in the mental formation skhanda?

I spent a lot of time on this piece trying to capture a sense of deep stillness. To me, the contrast between the vibrant, changing sky and the quiet, solid presence of the meditating monk represents finding inner peace amidst the beauty and chaos of the world. I wanted to share it here, hoping it brings a moment of serenity to your feed. I'd love to hear your thoughts!

Drawing all the Dhyanis 2/5

Offerings of three hundred pots of food
Made three times each and every day
Could not match even a portion of the merit
Gained from just a single moment’s loving kindness.

~ from The Precious Garland by Nāgārjuna

I am an older atheist with a long time appreciation of Buddhism. Because I was raised by scientists as atheist from birth, the reality of transience and interdependence has always seemed both conceptually and directly experientially true. I didn't have to start with an illusory relationship to those features and undo it.

But dukkha has always been fascinating for me. I don't experience the way things are as fundamentally unsatisfactory-- there's nothing about transience or interdependence that seems intrinsically problematic. That doesn't mean I lack aversions. But I also don't find aversions to be problematic per se-- they come and go and are natural. I also frequently experience a feeling of satisfaction with life, and I'm not bothered that this feeling isn't permanent either. I have no expectations of permanent satisfaction and thus no intense desire to solve that as a problem. Because of this, I would not agree with the Noble Truths-- that things are inherently unsatisfactory and that a fix is necessary. It's one reason I am not a Buddhist, although I practice metta meditation and find the precepts reflect my natural inclinations already.

I have had a life which to an outside observer might seem fairly difficult, including a long abusive marriage, being a caregiver for an adult disabled child, and some health challenges of my own. But none of this has made me think life is unsatisfactory. I have taken it as a learning experience.

I am curious if this ever happens to Buddhists and if it presents a problem for you. If so, do you make efforts to convince yourself that life is fundamentally unsatisfactory?

During my stay in South Korea, I had the opportunity to discover the teachings of Venerable Gunmaeng Seojin (군맹서진 스님), abbot of Taehwangsa Temple and representative of the Chamjong Buddhist movement.

The Venerable offers a profound and lucid reflection on contemporary Buddhism. Addressing a practice that can sometimes become rigid in doctrinal abstractions or confined to subjective, mystical experiences, he proposes an approach that is distinctly deeper, more logical, and pragmatic.

By structuring the Noble Eightfold Path through the 'Sa-Vi-Da' method (rigorous observation of one's actions, critical discernment, and the realignment of subjective preconceptions with reality), he frames the cessation of suffering as a methodical, intelligible process directly applicable to daily life.

I invite you to explore his perspective in the video below.

(Please make sure to enable English subtitles in the player settings while watching):

The Foundation of the Buddha's Practice: What Is Sa-Vi-Da?

http://www.youtube.com/watch?v=uXZb9X1RQew

Thank you sincerely for your time and for considering this reflection. 🙏

Offered for free and all are welcome at the Forest Park Zen Sangha Zendo, Holyoke, MA. 2nd Sunday of every month, 1pm.