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kinds of bhikkhu: one refers to a monk who goes for alms (bhikkhā) and the other refers to “one who sees (ikkha) the danger (bhaya) in samsara”. The former is only a superficial appellation, and not the true mark of a follower of the Buddha. The latter, applying to one who sees the danger in becoming old, getting sick and dying, who sees the danger in living one’s life without training oneself in higher things, is the mark of a true follower of the Buddha’s teaching. This teaching is given for the purposes of helping meditators see the dangers that are a part of life, the dangers that come from doing evil deeds and the dangers that come to those who would be free from evil deeds. It is taught so that we will not be caught off guard by the dangers of samsara that we must face on the path to freedom. 24
A Comprehensive Practice <strong>In</strong>troduction A common difficulty for newcomers to the Buddha’s teaching is in acquiring a comprehensive understanding of the course of practice laid out by the Buddha. The Buddha himself often gave specific teachings to individuals or groups, tailored to suit the specific needs of the audience. Thus, at first glance, it may seem that in order to put his teachings into practice, one must either pick and choose according to one’s preference or take the time to study all of the teachings and practice them all together. Since the latter is more or less impossible even for those who have the time, it is common to find Buddhists taking the former route, picking and choosing practices from the Buddha’s teaching based on personal preference. As a result, many Buddhists come to have a lopsided understanding of the Buddha’s teaching and so too a lopsided practice – a practice lacking in certain aspects or deficient in certain qualities. For example, some meditators focus on tranquillity, neglecting to cultivate insight; others may focus on cultivating intellectual understanding and neglect the cultivation of tranquillity. Some Buddhists focus on charity and public service, while others focus on strict moral practice and austerity. As a result, though all of these practices are designed to lead one closer to the goal of freedom from suffering, such practitioners may be unable to achieve the goal due to omitting other important, supportive aspects of the practice. Putting aside the practice itself, the vastness of the Buddha’s teaching creates problems on a different level in terms of clearly understanding what it was the Buddha actually taught. If one is not able to obtain a comprehensive understanding of the Buddha’s teaching, one may give rise to misunderstanding, attributing qualities to the Buddha’s teaching that it doesn’t possess and denying its possession of attributes which it truly possesses. One may not 25
Page 1 and 2: Lessons In Practical Buddhism Yutta
Page 3 and 4: Introduction This book is based on
Page 5 and 6: Celebrating A Buddhist Holiday When
Page 7 and 8: eons and 100,000 great eons to beco
Page 9 and 10: any of us know how we became human
Page 11 and 12: - AN 1.331 Rare are the people who
Page 13 and 14: Thailand: “So today is a holiday
Page 15 and 16: “Whether a bhikkhu or a bhikkhuni
Page 17 and 18: great suffering. This is a danger t
Page 19 and 20: actually most apparent in good peop
Page 21 and 22: suffering that comes to the recipie
Page 23 and 24: good ones, cleaning the defilement
Page 25 and 26: teachers, refusing to listen and ev
Page 27: since the brain and mind together b
Page 31 and 32: from external interruption. One of
Page 33 and 34: future advancement based on this kn
Page 35 and 36: when they hear such a teaching. To
Page 37 and 38: teaching that the Buddha advised in
Page 39 and 40: immediately judge and react to just
Page 41 and 42: If we want to remain free from slav
Page 43 and 44: to support one’s practice, protec
Page 45 and 46: however, for people to possess dwel
Page 47 and 48: clearly uncontrollable - it is mere
Page 49 and 50: tiṭṭhikā” - “patience, for
Page 51 and 52: end his practice forever. The merce
Page 53 and 54: unpleasant. Certain situations are
Page 55 and 56: truly beneficial - how much more so
Page 57 and 58: entered into absorption, their comp
Page 59 and 60: Delusion too can be incredibly into
Page 61 and 62: The first step in our progress, the
Page 63 and 64: towards observing the nature of phe
Page 65 and 66: further refine their observation; t
Page 67 and 68: A person who has realized nibbāna
Page 69 and 70: other recommended him to disrobe an
Page 71 and 72: the fact that “mindfulness” is
Page 73 and 74: cultivation of objective understand
Page 75 and 76: many minutes, hours, days, or even
Page 77 and 78: experience, not impersonal space-ti
Page 79 and 80:
“Rising” and “falling” are
Page 81 and 82:
meaning is actually closer to “ac
Page 83 and 84:
emembrance. It is called memorizati
Page 85 and 86:
8. sabbaloke anabhiratasaññā, pe
Page 87 and 88:
Once you see impermanence, it’s n
Page 89 and 90:
disgusting it is because, if you do
Page 91 and 92:
angel is still not as good as being
Page 93 and 94:
to create, wanting to become. When
Page 95 and 96:
knowledge, “I am freed!” - MN 7
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their beauty. This is likely the re
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2. paṇīto - is subtle 3. asecana
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The Buddha taught that inside of al
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Both greed and anger are caused by
Page 105 and 106:
of experience. Once we are able to
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was as “afraid, afraid”, as wel
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for themselves and others. Actually
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true freedom - to see that all thin
Page 113 and 114:
When we undertake the practice of m
Page 115 and 116:
you can build up that won’t fall
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and effect works incessantly. This
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When we practice meditation our goa
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Part Three: Subjective Experience N
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haven’t studied the Buddha’s te
Page 125 and 126:
happy. Even giving rise to good int
Page 127 and 128:
The Nature of Reality Reality is a
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Simple Truth Studying the Dhamma is
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it changes. You will come to see th
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see the simple reality of our exper
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until finally the kid gets fed up.
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peaceful indigenous peoples of the
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to perpetuate themselves; beliefs i
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must look at it quite closely, whic
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and to agree with it, but the key i
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something goes contrary to our expe
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you obviously won't bump into anyth
Page 149 and 150:
would like it to be. The technique
Page 153:
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