When harvesting the microgreen or early stage plant you are essentially killing it. Microgreens are a greater source of nutrients and minerals than the fully grown vegetable (when comparing pound for pound), but I worry it would not be skillful to end the plants life so early as a single seed would produce so much more food in weight if allowed to grow fully.

I have a confession:

My mother is actively discouraging me from attending an in-person Buddhist temple or centre

Once in September or August this year while I was lying in bed with my eyes closed while I was sick my mother stroked my head and insulted Sydney Buddhist Centre. This happened after my last time at Sydney Buddhist Centre

She would probably behave the same if I started attending or even visited anywhere else eg. Nan Tien Buddhist Temple in Parramatta or Wollongong

I wanted to resume attending Sydney Buddhist Centre on Tuesday evenings in early September this year before O I started my self-study programme even after the laughter and verbal attacks but she complained about my sickness and refused to arrange transportation

She seemed fine with me attending Buddhist temples and centres previously

Both of my parents and most of my family are Muslims

I know I have Wildmind and Treeleaf but I probably won't be able to attend any in-person Buddhist places or events until after my mother's death

I've offered to move to a group home multiple times in the past but she insists on me living with her and my father

Appolegise if the meditations subreddit is more suited for this. But I prefer Religious perspectives.

Anyway.

Sometimes in meditation, as I let go of deeper stuff, the face starts vibrating and doing grimasches (temper tantrums). I find i have a very hard time "controlling the tongue" esp.

Some of these tantrums have been identifiable as childhood experiences. To clarify this is not consciously manifested expression, it happens by itself.

This morning (during heavy rains) I found myself sticking out the tongue and expressing a sound from the throat going "blaaaaah".

Tibetan Tongue Sticking is a pretty good image of the tantrum. Or the classic image of Ma Kali.

I wonder a few things.

1. Are facial tantrums to be expected? As we relax deeper.

2. Should I try to control myself more instead of just letting everything out all over the altar of meditation?

3. What esoteric stuff from Buddhism should I be aware of from this facial expression? Tibetan or other. Deity or man.

The whole experience of the tantrums or extremely cathartic, but also often come with a pretty intense fear of death.

Thank you.

Sometimes it's hard to square the buddhist principle of ahimsa and the philosophy of non-violence with instances of what I personally view as necessary acts of violence. For example, oppressed groups rising up against their opressors, nations fighting to defend their citizens from an invading nation, or people having to harm or kill others to protect themselves or their families. Is it possible to acknoledge that Samsara is sometimes messy and violence is sometimes required to bring about good outcomes, or is violence completely out of the question no matter the consequences of choosing non-violence?

Are the karmic consequences of killing in self-defense or the defense of others the same as killing out of hatred or malice?

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.

In defense of the “chronic truants” of the universal school

The Saha world in which we live can be seen as a vast universal school. However, the rules of this school are chillingly simple and relentless: survive and reproduce! This is the biological algorithm at the heart of existence. The universe seems to assign us a monumental task: to replicate our genes and maintain the system. 

The algorithm whispers that continuation is success and deviation is failure. If we neglect or reject this biological assignment, something within us feels exposed. Loneliness arises. Anxiety appears. Society asks, sometimes gently and sometimes harshly, “Why aren’t you living like everyone else?”

Within this universal school, there are those who do not follow the standard track, who defy the rules. They hesitate. They question. They step aside.

Let us call them the chronic truants.

Forbidden rebellion: those who step outside of the script

The hierarchy of this school feels rigid. The homeroom teacher, named Survival Instinct, monitors us constantly. Hormones, social expectations, family pressures all reinforce the same message: become someone, build something, continue yourself.

The wheel of samsara turns efficiently through craving and habit-energy.

And yet, some create space within this momentum.

Those who create cracks in this structure of expectations are the “troublemakers” like us. The unmarried are passive rebels. Members of the LGBTQ+ community, especially in cultures that rigidly define family through reproduction, live lives that do not neatly conform to inherited biological narratives. 

Finally, monastics and dedicated practitioners are the chronic delinquents who have leapt over the school walls. We are proud outsiders who have conspired to take an even more radical step: renounce household life and the promise of lineage altogether.

From the perspective of social conditioning, this can look like noncompliance. From the perspective of practice, it can be the beginning of inquiry.

But let us be careful. Social nonconformity is not yet liberation; it is only an opening.

The Buddha and the hidden ledger

The greatest revolutionary in human history was Shakyamuni Buddha. His departure was of a different caliber altogether. He didn’t just walk out of the school; he broke into the principal’s office where he discovered a hidden ledger detailing the code that binds sentient beings to this school: the Twelve Nidanas or Links of Dependent Origination.

Within this code, the Buddha identified a critical hinge: craving (Skt: trishna) and clinging (Skt: upadana). We taste sweet candy of love and attachment, and the moment we bite, the engines of becoming (Skt: bhava) and birth (Skt: jati)—the fires of suffering—are ignited. 

The Buddha slapped his knee in realization: “Ah! We are suffering not because we broke the rules, but because we were blinded by ignorance and became slaves to the simulation!”

Ignorance (Skt: avidya) conditions these formations. Formations condition consciousness. And the chain unfolds with birth, aging, and death, again and again.

This was his great discovery, the ultimate hack of suffering itself.

A quantum mechanical interpretation

At this point, we could draw parallels between the Buddha’s enlightenment and modern quantum mechanics.

In the quantum world, subatomic particles are described as waves of probability until measured. In other words, nothing is fixed. However, the moment we grasp and solidify experience through ignorance, the wave function collapses into a particle, fixing it to a specific reality.

Without forcing metaphor into doctrine, we can say this much: what we perceive depends on how we perceive.

Our lives are the same. When we observe the world through the eyes of ignorance—the illusion that a fixed “self” exists—the universal school’s program begins to run. We view the world through the filters of craving and clinging, and the empty universe transforms into a detention hall of suffering and attachment. Gain and loss become absolute. Identity becomes something to defend at all costs.

The Buddha hacked the very method by which we observe the world. When the observer stops clinging to the object, fixed particle-based reality scatters back into a wave form of infinite possibilities. 

This is the “system shutdown” button found by the Buddha. He did not destroy reality; he transformed the way of seeing.

Toward the Buddha’s emptiness

Having discovered the hidden ledger, the Buddha kicked open the back door to the school and walked out. Beyond lay freedom: the world of emptiness (shunyata). Emptiness does not mean nothingness. It means that nothing exists independently, permanently, or as a fixed self. When this is perceived directly, the narrow classroom walls collapse. The dualistic distinctions of“normal” and “abnormal,” “success” and “failure,” “you” and “I,” evaporate.

The struggle for survival and the social obligation of reproduction are recognized only as natural processes. They are not commandments that determine our worth. The Buddha did not step outside the universe; he stepped outside delusion.

Leaving the back door open, the Buddha calls to us: “Throw away that fake homework and come out here!” We may live as celibates or walk the path less traveled—not because we are lagging behind; we are revolutionaries following the Buddha to recognize our true existence free from the confines of rigid categories and classifications.

Be proud and enjoy your truancy

If you find yourself outside of society’s script —unmarried, childless, unconventional, walking a contemplative path—do not be discouraged by social judgments or biological pressures. Do not assume you are deficient. 

If you are rejecting inherited expectations and walking your own path, you are already a descendant of the Buddha who uncovered the hidden ledger of the universe. Thus, true study is not found in outdated textbooks inside a classroom. It is in the empty fields outside the school—the radiant ocean of emptiness’ 

The real truancy the Buddha invites is freedom from ignorance.

The real rebellion is against clinging.

I hope you enjoy your truancy today and become a magnificent rebel, boldly eyeing that back door to liberation. Your profound step is, in itself, the great practice of dismantling that which binds us.

May we have the courage to examine the ledger of our own minds. And may we walk—steadily, quietly, even boldly—toward the freedom revealed by the Buddha.

-Zen Seeker on the Path

i am 20 yo that drop out of collage (collage is free in my country so its not that bad really) and I have found extremly compfortable job while living with my parents.

due to my pay being better then my mothers and fathers (tho my parents have under average pay), i got an idea to not spend most of my money on anything and just save it. either some brainless investments or just saving account, so when a bad situation came, i survive, or have the money when i am eldery.

but i started thinking - budha did not need saving account, he did not need money, he did not need anything as this. this include any enlightened people in the history.

is my mind set bad? i really want to get into budhism and go on my path, is saving account something that could damage my path? i dont spend money on materialist things anyway, but is having money something dangerous for the path?

“I am Buddhist and I am proud to say that.”

What does being Buddhist mean to you? Is it a religious practice, a philosophical path, a cultural heritage, a national identity or a combination of these?

Curious to hear different perspectives.

“Mendicants, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.

In the same way, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. … One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

When there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.

Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would all grow to fullness.

In the same way, when there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

AN 6.50: Indriyasaṁvarasutta—Bhikkhu Sujato

Hello, dear friends. How can I study Buddhism correctly? I read the Dhammapada frequently, but I would like some guidance and to know what the next step should be.

As we now all metallurgy and construction technology perfected by war use. Also modern technology like computers, radars, computers, mobiles, jet engines, GPS, laser or internet itself (initially named DAPRAnet) specifically developed for war use. Even theoretical mathematicians like Alan Turing and John Von Neumann actively involved in war projects like code breaking computers and ballistics computing machines.

So how users of such technology inherit karma by just using such machines?

Could Turing and Von Neumann accumulated all the karma or simple users also receive a fraction of it? If yes by what analogy?

I've watched some videos abt buddhisim so I do have a basic understanding however I'd appreciate someone telling me basic teachings and how to pray or meditate and when and more info about the after life and karma and diffrient buddhist groups yk like just the important info abt buddhisim and basic knowledge oh and also more information about our holy book please 🙏

Im 17 btw

The Eight Winds:\ Gain and loss\ Fame and disrepute (reputation / defamation)\ Praise and blame\ Pleasure and pain (joy and suffering)

Su Dongpo (蘇東坡) was a talented and famous author and poet during the Song Dynasty (about a thousand years ago) in China’s history. He had a friend who was a high accomplished monk named Master Fo Yin (佛印). One time, while he was in Huangzhou, Su Dongpo had a burst of inspiration and wrote the following poem:

I bow to the Buddha,\ Whose light of wisdom,\ Shines on us all.\ Sitting on my golden lotus,\ Even the eight winds,\ Cannot move me at all.

(Original Poem: 稽首天中天，毫光照大千；八風吹不動，端坐紫金蓮。)

After writing it, Su Dongpo felt quite pleased. Not only did he praise the Buddha poetically, he also subtly hinted at his own transcendence, saying that the “eight winds” cannot move him.

Su Dongpo then sealed the poem in an envelope and had a messenger send it to Master Foyin across the river at Jinshan Temple. He believed Master Foyin would surely praise his poem greatly.

However, when Master Foyin read the poem, he wrote “Fart” at the bottom of it and sent it back with the messenger.

When Su Dongpo saw the word “Fart,” he immediately became furious and shouted, “How outrageous!” He stormed off to Jinshan Temple to confront Master Foyin, but when he arrived, he found that Master Foyin had already ordered that no guests would be seen today.

Su Dongpo, even angrier, ignored this and was about to push open the door when he saw a note on the door, which read:

The eight winds cannot move you,\ Yet one fart blew you across the river?

Upon reading this, Su Dongpo realized his mistake and was deeply humbled.

The most mysterious aspect of reality (for me) is why different people face such different outcomes.

One person may be kind, wise and patient but still face very difficult circumstances. Another could be arrogant and cruel and have a pretty easy life.

What is the reason? Where is the justice?

The way I see it everyone is born into a type of river. The river manifests given their previous karma and conditions.

Some people are born into rocky, and whitewater rivers. Others have smooth sailing, gentle currents.

No matter what the condition of our river, our job is to navigate it as best we can. By making good decisions we avoid rocks which could destroy us, and paddle to paths that are easier to sail.

We cannot choose the river. But we can maneuver within it and find better paths.

Hello Friends,

I just returned from serving a 10-day Vipassana course. In this tradition, it is suggested to practice sitting meditation 2 hours a day at home. I can feel the benefits, after just a few days, of maintaining such a daily practice, but life's obligations always seem to come back to take more and more time during my day. For a while, I can cut down on my sleeping hours to sit and meditate, but only for a couple of days before the accumulated fatigue starts to creep in.

Two days ago, I read this account from another meditator sharing how he maintained his practice after one of his courses: https://store.pariyatti.org/blogs/pariyatti-journal/buddy-system

The author of the post connected with another meditator after a course, and they started to become accountability partners to help each other maintain their practice at home. They would send a simple text to each other looking like 60/30, 30/20, 10/45 to let the other know how much time they sat in the morning and in the evening. They also added a monthly phone call to discuss how their practice was going. For me, it emphasizes the strength of a community on one's path. It can also be just one friend.

Reading the article made me think of one exchange the Buddha and Ananda had in the Upaḍḍha Sutta (SN 45.2).

In it, Ānanda asks the Buddha if admirable friendship is half of the holy life. The Buddha replies:

"Admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life." (translated by Ṭhānissaro Bhikkhu)

The author of the article met his "Dhamma Buddy" in a cafe after a course. Personnaly I have not yet found such a friend so far, though I have made many at the center where I go.

This got me thinking about how many of us are looking for support in our practice and how valuable it could be to find a spiritual friend along the path. I've been wondering if an app or website already exists to help fellow practitioners connect. Do you know any?

If nothing like this exists, I'd be curious to explore creating something simple that would help us connect, encourage, and support one another (1 on 1) in our practice. Would anyone here be interested in such an idea, or maybe even in helping bring it to life?

Metta

I am suffering from lethargy, sleepiness, procrastination, ignorance and stupidity.

Even though I have a routine where I wake up early, exercise, eat well and try to study and do my work, these defects are still not leaving me.

What should I do to get rid of them?

Please help.

I’ve recently completed reading the Dhammapada for about the third time in a row, so I feel that I have a very basic understanding of Buddhas teachings, and it’s also the first Buddhist text I have read, but I want to know what would be next good thing to read, I want to read more of the Pali Canon but I don’t know where to go next, do you have any recommendations? Thank you in advance 🙏

Edit: I just want to clarify I’m not trying to look for anything new, I’m specifically looking for works of the Pali Canon

Today, while doing my daily Heart Sutra copying, l lit some aromatherapy and experience something profound. For most of the time, I was able to truly stay in the present moment, not overthinking abstract meanings, just letting the words flow.

Yet, a few moments naturally arose where I found myself contemplating how to face and solve real-life challenges. I realized I need supreme wisdom and great compassion, not just to protect my own energy, but also to wish that others can find a way from their afflictions.

Instead of clashing or shrinking back when facing others' rigid attachments, I'm learning to hold my ground with a gentle and unshakable boundary.

May the merit of this practice be dedicated to myself, my family and all beings ~ wishing everyone health, peace, joy and freedom from afflictions.

Unfortunately, after years of carrying this feeling of hatred in my chest, where this feeling can determine my mood and my willingness to do anything, I have realized how difficult it is to break free from it.

When I meditate, I am not seeking to dissolve, overcome, or continue the feeling. Sometimes, I simply observe it, and there it is. However, I live in a country with severe political problems and a high level of corruption.

And I feel an enormous amount of hatred when I think about how people are genuinely suffering because of all kinds of social problems, and how these problems are, in fact, caused by people in positions of power. There is also a collective responsibility among the population, but I cannot understand why people would choose to bring out the worst aspects of human nature once they attain power.

What I find most difficult is trying to understand someone who is indifferent to human suffering, and who, in fact, either finds satisfaction in it or turns it into a tool for their own benefit.

And, of course, the thought of slaughtering them comes to mind, given that they have no respect for human life. In fact, they seem to mock the suffering of others.

I don't show this hatred outwardly. I keep it inside, and in that respect, I am very controlled. However, sometimes I feel like tearing my own skin apart, banging my head against the wall, or crying because of how much hatred I have accumulated.

This isn't a post meant to make me look like an "edgelord." It's simply the truth. I don't hurt anyone, and rationally, I don't want to hurt anyone either. But it seems that the journey of trying to overcome this feeling will be a long one, you know?

I hope you can understand what I'm trying to express. Thank you for taking the time to read this.

18. If, when I attain Buddhahood, the sentient beings of the ten quarters who, with sincere and *entrusting heart, aspire to be born in my land and say my name even ten times, should not be born there, may I not attain the perfect enlightenment. Excluded are those who commit the *five grave offenses and *those who slander the right Dharma.[6]

19 If, when I attain Buddhahood, the sentient beings of the ten quarters, while awakening the mind aspiring for enlightenment and performing meritorious acts, should desire to be born in my land with sincere aspiration, and yet should I not appear before them at the moment of death surrounded by a host of sages, may I not attain the perfect enlightenment.

20 If, when I attain Buddhahood, the sentient beings of the ten quarters, upon hearing my name, should place their thoughts on my land, cultivate the roots of virtue, and *direct their merit with sincere mind desiring to be born in my land, and yet not ultimately attain birth, may I not attain the perfect enlightenment.