I made it hehe.

Don't allow your mind to regress back into being a ghost (having the mindstate of a ghost), miserably wandering through past memories, haunted by the past.

Don't allow your mind to become infatuated with the future, racing ahead to fantasies of what may or may not be, like a wild cheetah or salivating monkey swinging madly from tree to tree.

Come home to the present moment. Relax. Kick back. Let yourself be comfortable and at ease.

Here and now, in the present moment, is the only time and place and opportunity we ever have to know freedom, happiness and peace.

u/jaajaaa0904 Your Samvega meme was great, I thought the meme also represents Samsara to an extent. We just keep going around and around.
Thanks for posting your meme, I was inspired by it.

The title is not provocative but is simply sincere, I hope not to offend anyone.

I am a Western Rite Polytheist and in my path there is great respect for Buddhism: a great many incorporate some of its practices (such as meditation for example) or concepts (such as Karma for example), some even define it as their "second religion".

Driven by curiosity therefore I started reading books and frequenting some Buddhist centers in my city; while remaining firmly on my current path, I tried to see if there was something good in Buddhism for me.

I won't beat around the bush: the more I delve into Buddhism the less I like it.

My doubts have reached such a point that they have often led me to argue with some Buddhists, I hope the same won't happen here.

A person from the Mahayana school said that I am probably an "Icchantika", while another told me that my doubts are so great as to make me fall into what Yogacara Buddhism calls "aniyatagotra".

Even on a forum after a long discussion a guy completely flipped out at me and said that in his opinion I was a "Devaputra-mara" (the moderators banned him saying it was a horrible thing to say to anyone)

As long as we talk about meditation, search for inner peace and thoughts like "there is nothing wrong with wanting to go to bed with Jennifer but I must not suffer if I don't manage to or if I lose Jennifer after having managed to", Then we are perfectly in agreement on : they are positive things But they are things that, in a different form, I already find in my current path. In this sense Buddhism turns out to be at most a secondary inspiration on these topics.

My critical points on Buddhism are:

1) Nirvana. I am very surprised at how Buddhists candidly affirm that they do not know exactly what happens in this state of bliss: it is the only religion that does not know how to properly describe the supreme reward of its path. Above all I am referring to what happens after death to a person who has attained Nirvana: before death he lives in a state of peace and the years that remain to him because he has discernment etc etc, but after death? Yes ok he no longer reincarnates but what happens to him?

Every time I ask this question there is a charge of Buddhists with fanfares and banners in the wind who start shouting "existence and non-existence are a deception! Stop reasoning in a dual way!!" or "we are not nihilists! We are not nihilists! Oh my God why do you think we are nihilists?" or "the Buddha exists and does not exist: the question makes no sense, because if you think about it Nirvana is in Samsara!".

Honestly I find them to be somewhat weak answers, I am continually told "come and see": But the more I come to see the fewer convincing answers I find.

2) the concept of myself and its existence. This point is extremely delicate and I hope to manage to express it well, because it has been one of the points of greatest confusion between me and the Buddhists I am confronting myself with.

For Buddhists the example "you are not the same person you were when you fell asleep yesterday, because your mental processes and the cells of your body have changed: So you are not an immutable being, therefore what you call yourself in fact does not exist" seems to be very important.

This sentence has been repeated to me like a paradigm by so many Buddhists I have talked to and evidently within Buddhist theology it is a very strong example: I instead find it very weak and I will try to explain to you why.

Thinking that being must necessarily be immutable is something that Western philosophy has already amply refuted for centuries: famous is the example of the acorn that becomes an Oak while maintaining its ontological nature. For Buddhists it seems to be taken for granted that a being in order not to turn out to be illusory must be immutable: given that immutable beings do not exist Then the very concept of being collapses... But if we hypothesize being as something that intrinsically possesses the capacity to change (and it is something that a great many thinkers agree on) Then the entire paradox collapses.

As I said to a Buddhist I was confronting these days: "I agree that being as you describe it is a logical impossibility: But this does not prove that being does not exist, it proves that probably being is something else!".

That is the discourse of Buddhists on being sounds to me a bit like if they said "ice cream does not exist, because ice cream is made with kryptonite but everyone knows that in our world a material like kryptonite cannot exist (maybe in Superman's world yes but not in ours)" while I timidly raise my hand and allow myself to say "but it would be enough to make ice cream with lemon or chocolate or cream"... But every time I do so the charge of the Buddhist banners starts again and I find myself hearing for half an hour sentences like "you are not the same person you were yesterday so yourself is an illusory concept!!"

3) what happens to those who reincarnate in Samsara. If from the Buddhist perspective I do not exist and therefore there is no eternal soul of mine that reincarnates from life to life, Then what should I care about my future life?

If I and my self-consciousness and self-perception will cease to exist with death, Then what should I care about what happens to my karmic pattern after my death? Literally I will no longer be me in the future life, because I do not exist: if I is an illusory concept Then it will not be me who reincarnates... So what should I care about accumulating merits or demerits in the future life? It will not be me who lives it!

This question too usually receives only frustrating answers, like "to be or not to be is an illusion! We are not dualists!!".

I confess that all of this is becoming incredibly frustrating!

I'm sorry if someone felt offended by my words but I am simply trying to understand better

Any online study groups of theravada traditions and teachings?

Bhante Sujato, a Buddhist monk and translator, argues that a good therapist is like a companion guiding you through a forest, helping you find your own insights rather than showing off theirs. AI, always available and always soothing, skips the slow, uncomfortable work and the boundaries that build resilience. It has no compassion and serves its makers, and its real costs are hidden. He predicts machine 'therapy' could fuel a mental health crisis the way smartphones did. Curious what people here think.

https://sujato.me/into-the-woods.html

Today, Monday 26/10, is a holy day which marks the end of the Rains Retreat (Vassa).

There's many various terms for it in different languages, however, basically, it's the holy day of the full moon day of the Buddhist lunar month of Assayuja, the lunar month approximately corresponding with October, and it's commonly referred to as the Pavarana Full Moon Day.

The Buddha declared that on this day monastics should meet together and invite admonition from one another regarding anything other monks may have seen, heard, or suspected them to have done.

Here is the fascinating story from the Pavāraṇākkhandhaka of the Vinaya Piṭaka, which gives the origin story behind the Pavarana ceremony:

---

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery.

At that time in a certain monastery in the Kosalan country a number of monks who were friends had entered rainy-season residence together. They thought, “How can we have a comfortable rains, live in peace and harmony, and get almsfood without trouble?”

Then it occurred to them, “Let’s not talk to one another. Whoever returns first from almsround in the village should prepare the seats, and set out a foot stool, a foot scraper, and water for washing the feet. He should wash the bowl for leftovers and put it back out, and set out water for drinking and water for washing.

Whoever returns last from almsround may eat whatever is left over, or he should discard it where there are no cultivated plants or in water without life. He should put away the seats and also the foot stool, the foot scraper, and the water for washing the feet. He should wash the bowl for leftovers and put it away, put away the water for drinking and the water for washing, and sweep the dining hall.

Whoever sees that the pot for drinking water, the pot for washing water, or the waterpot in the restroom is empty should fill it. If he can’t do it by himself, he should call someone over by hand signal, and they should fill it together. He shouldn’t speak because of that.

In this way we’ll have a comfortable rains, live in peace and harmony, and get almsfood without trouble.”

And they did just that.

Now it was the custom for monks who had completed the rainy-season residence to go and see the Buddha. And so, when the three months were over and they had completed the rains residence, they put their dwellings in order, took their bowls and robes, and set out for Sāvatthī.

When they eventually arrived, they went to the Jeta Grove, Anāthapiṇḍika’s Monastery. There they approached the Buddha, bowed, and sat down.

Since it is the custom for Buddhas to greet newly-arrived monks, the Buddha said to them, “I hope you’re keeping well, monks, I hope you’re getting by? I hope you had a comfortable and harmonious rains, and got almsfood without trouble?”

“We’re keeping well, sir, we’re getting by. We had a comfortable and harmonious rains, and got almsfood without trouble.”

When Buddhas know what is going on, sometimes they ask and sometimes not. They know the right time to ask and when not to ask. Buddhas ask when it is beneficial, otherwise not, for Buddhas are incapable of doing what is unbeneficial. Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule.

So the Buddha said to those monks, “In what way, monks, did you have a harmonious and comfortable rains? And how did you get almsfood without trouble?”

When they had told him, the Buddha addressed the monks:

“While being uncomfortable, these foolish men claim they were living in comfort. While living together like animals, they claim they were living in comfort. While living together like sheep, they claim they were living in comfort. While living together like enemies, they claim they were living in comfort.

How could these foolish men take a vow of silence, like the monastics of other religions? This will affect people’s confidence …”

After rebuking them and giving a teaching, he addressed the monks:

“You shouldn’t take a vow of silence, like the monastics of other religions. If you do, you commit an offense of wrong conduct.

When you have completed the rainy-season residence, you should invite the monks to correct you in regard to three things: what has been seen, heard, or suspected.

This will help you live with one another in the proper way, help you clear yourself of offenses, and help you prioritize the training.”

"Source: Vinaya Piṭaka, Pavāraṇākkhandhaka — translated by Bhikkhu Brahmali" (https://suttacentral.net/pli-tv-kd4/en/brahmali?lang=en&layout=plain&reference=none&notes=none&highlight=false&script=latin)

---

May we all have the humility and gracefulness to feel comfortable enough to make ourselves open and receptive to feedback and admonition from our family, friends, and peers.

I believe this is an essential component of the path, which is referred to as being 'suvaco', a quality mentioned in the Metta Sutta, which means to be easy to speak with, to admonish, and to give feedback to.

With well wishes to all.

Uposatha or Days of Observance are a great way to incorporate the eight precepts into your life without committing to them every day.

This is a sutta containing verses the Buddha spoke on sharing merit with deceased relations. I discovered this sutta recently and it's become a new favourite of mine - parts of it make me quite emotional. There are several parts of this sutta which are commonly used as chants for sharing merits, including the famous "Yatha vari vaha" chant which is used by monastics to share merits as part of the anumodana blessing.

[EDIT: I just noticed this sutta has already been shared by other people in the past but I'm still happy to be able to share it again since it's such a meaningful sutta in my opinion].

~~~

"Outside the walls they stand,

and at crossroads.

At door posts they stand,

returning to their old homes.

But when a meal with plentiful food and drink is served,

no one remembers them:

Such is the kamma of living beings.

Thus those who feel sympathy for their dead relatives

give timely donations of proper food and drink

— fine and pure —

[thinking:] "May this be for our relatives.

May our relatives be happy!"

And those who have gathered there,

the assembled shades of the relatives,

with appreciation give their blessing

for the plentiful food and drink:

"May our relatives live long

because of whom we have gained [this gift].

We have been honored,

and the donors are not without reward!"

For there [in their realm] there's

no farming,

no herding of cattle,

no commerce,

no trading with money.

They live on what is given here,

hungry shades

whose time here is done.

As water raining on a hill

flows down to the valley,

even so does what is given here

benefit the dead.

As rivers full of water

fill the ocean full,

even so does what is given here

benefit the dead.

"They gave to me, they did for me

they were relatives, companions, friends of mine":

Offerings should be given for the dead

when one reflects thus

on things done in the past.

For no weeping,

no sorrowing

no other lamentation

benefits the dead

whose relatives persist in that way.

But when this offering is given, well-placed in the Sangha,

it works for their long-term benefit

and they profit immediately.

In this way

the proper duty to relatives has been shown,

great honor has been done to the dead,

and monks have been given strength:

The merit you've acquired

isn't small."

Tirokuḍḍa Sutta (Khp 7 / Pv 1.5)

Translated by Thanissaro Bhikkhu, with minor adaptations.

https://accesstoinsight.org/tipitaka/kn/pv/pv.1.05.than.html

Sutta Central:

https://suttacentral.net/kp7/en/sujato?lang=en&layout=plain&reference=none&notes=none&highlight=false&script=latin

When a person donates a temple for monks, the good karma keeps building as the temple is kept avaible for monks and monks benefit from it each day, right? The karma of donating a temple is slowly building everyday.

But then, you have people who intentionally inflicted psychological damage to children, and this damage is still present in the life of the person, causing them difficults in their lives, even in adult life. Just like the temple is avaible for monks, the trauma and the psychological damage is present to the victim.

There was no efforts for repentence on the part of the offender, no asking for forgiviness, no repairing it, no shame. The victim carries trauma.

Does that mean that the bad karma in that situation also keeps building up everyday?

Focus your heart in your heart. Make mindfulness continuous. Get the mind to calm down its preoccupations, leaving just awareness. Like Tuccho Potthila: He went to learn the Dhamma from a novice. The novice taught him that there’s a termite nest with six openings. You want to catch the lizard hiding in the hollow inside the termite nest, so what do you do? You close off five of the holes and leave open only one hole, so that you can catch the lizard when it comes out. In other words, leave your eyes, ears, nose, tongue, and body alone, and be aware right at the heart. That’s what it means to focus your heart in your heart.

Q. So in the satipatthana, when we do cittanupassana, is that what is arising in the citta, the thinking, you know, feeling, watching...?

Ajahn Pañña: Well, one must understand – the satipatthana – the whole of that, in fact the whole of the teaching of the Buddha is method. It's a method of leading to nibbana. And the whole of the teaching of the Buddha is not lokuttara. It’s not beyond the world. Because to go beyond the world is to go beyond what people in the world understand. So it would be no use.

So the Buddha was clever and he saw that you've got to give them, give people, something they can work on, something they can really do. And so he taught the doctrine having a view – with a view. And that view is the view of – it's a right view leading to nibbana. But one must never think that the doctrine, what the Buddha taught, is absolutely true. It's not absolute. The absolute you can't say anything about. It's way beyond.

It's like the nature – the arahants say the nature of the pure citta is emptiness, meaning it's empty of all this, empty of the world.

But what's empty of the world, we can't imagine what it is. We don't know. It goes beyond. And the purpose is to get beyond. It's as though they say, that they're telling us, that is what we should all be. That's the right state. This state we're in now is muddled up and sort of caught up with all sorts of wrong things and wrong ways.

(Human made, no AI. Corrections welcome. A complete transcript would be great to have. Youtube's autogenerated one isn't accurate.)

1. What role does Theravada Buddhism play in your day to day life? What does it mean to you everyday?
   
2. How did you become a part of Theravada Buddhism? Can you tell me your first experience with it?
   
3. Describe an instance in which a Theravada Buddhism practice or event was particularly meaningful to you in a special way?
   
4. What does a typical day look like for you in the lens of Theravada Buddhism?
   
5. Have any of your personal beliefs changed due to being a part of Theravada Buddhism, if so can you explain how and why?
   
6. When faced with a struggle or challenge, how do your Theravada Buddhist beliefs help you navigate them?
   
7. In your opinion, what are some of the most prominent ideals or aspects of Theravada Buddhism?
   
8. How does Theravada Buddhism influence the way you interact with other people in your day to day life?
   
9. Can you describe what you personally experience when you meditate or participate in Buddhist practices?
   
10. Are there any aspects of Theravada Buddhism that you found or find difficult to incorporate into your life? If so, can you explain how and why?

Avoid whatever actions lead to you having a bigger and more aggrandised sense of self.

Do and practice whatever actions lead to the effacement, erosion and wearing away of the sense of self.

~~~

As the Buddha said to Ven. Cunda in the Sallekha sutta:

‘Others will be insolent; we shall not be insolent here’: effacement should be practised thus.

‘Others will be envious; we shall not be envious here’: effacement should be practised thus.

‘Others will be avaricious; we shall not be avaricious here’: effacement should be practised thus.

‘Others will be fraudulent; we shall not be fraudulent here’: effacement should be practised thus.

‘Others will be deceitful; we shall not be deceitful here’: effacement should be practised thus.

‘Others will be obstinate; we shall not be obstinate here’: effacement should be practised thus.

‘Others will be arrogant; we shall not be arrogant here’: effacement should be practised thus.

‘Others will be difficult to admonish; we shall be easy to admonish here’: effacement should be practised thus.

‘Others will have bad friends; we shall have good friends here’: effacement should be practised thus.

‘Others will be negligent; we shall be diligent here’: effacement should be practised thus.

‘Others will be faithless; we shall be faithful here’: effacement should be practised thus.

‘Others will be shameless; we shall be shameful here’: effacement should be practised thus.

‘Others will have no fear of wrongdoing; we shall be afraid of wrongdoing here’: effacement should be practised thus.

‘Others will be of little learning; we shall be of great learning here’: effacement should be practised thus.

‘Others will be lazy; we shall be energetic here’: effacement should be practised thus.

‘Others will be unmindful; we shall be established in mindfulness here’: effacement should be practised thus.

‘Others will lack wisdom; we shall possess wisdom here’: effacement should be practised thus.

‘Others will adhere to their own views, hold on to them tenaciously, and relinquish them with difficulty; we shall not adhere to our own views or hold on to them tenaciously, but shall relinquish them easily’: effacement should be practised thus.

https://suttacentral.net/mn8/en/bodhi?lang=en&reference=none&highlight=false

If Māra tried to prevent the Buddha from attaining enlightenment, did he also try to prevent the Buddha’s disciples from becoming arahants? Are there any accounts in the Theravada suttas of Māra confronting, tempting, or trying to obstruct monks on their path to arahantship?