Lessons In Practical Buddhism - Sirimangalo.Org

More documents

Recommendations

Info

their practice, even after they have already gained much. Unless one has become thoroughly relieved of one's doubts through extensive study and practice, one may doubt about the truth, even upon seeing it for oneself. A meditator may doubt as well about their ability to succeed in the practice, overwhelmed by the enormity of the task of ridding oneself of all defilements. They may feel unequipped to deal with the obstacles they face in breaking down their mental chaos and, due to habitual laziness and other defence mechanisms, they may even give up the practice simply out of perceived inability. When we receive teachings on Buddhism or meditation practice, from books, talks, or discussion, it can help us to make sense of our experience and break it down into manageable, surmountable challenges. For example, a very important teaching of the Buddha is in regards to the three characteristics of all worldly experience - impermanence, suffering, and non-self. Most Buddhist meditators are well-familiar with this teaching. Intellectually it is a teaching that is relatively easy to understand, whether we agree with it or not. Yet, regardless of how many times we have heard this teaching, how much study we have done on it, how much thought we have put into it, still, when we practice, we generally expect things to be permanent, satisfying, and controllable, and still manage to become frustrated very easily when our experience is not in line with our expectations. We have been taught to believe that suffering is something to be avoided at all costs, and so we naturally think something is wrong with our practice when it forces us to face suffering. We very quickly forget the teachings we have learned if we are not reminded of them during our practice, and so it is very important for us to maintain a good relationship with a teacher during our training. Experience of impermanence, suffering, and non-self is very important on the path to liberation. In fact, it is the very thing we are trying to realize. Once you see that something is impermanent, you won't have any reason to cling to it as a source of stability. You won't worry or fuss about such a thing and you won't depend on it erroneously, suffering when 126
it changes. You will come to see that your suffering is caused solely by mistaken perception of permanence and stability in what is neither permanent nor stable. Nonetheless, if we are not reminded and encouraged about this truth, we will be hard-pressed to see for ourselves the true nature of our condition. Without proper guidance and encouragement, the truth alone may not be enough to set us free. Truth, according to the Buddha's teaching, is quite simple. Ordinarily, when we think of truth or wisdom, we tend to make them out to be much more complicated than they actually are. We tend to have the idea that wisdom must be something complicated and difficult to understand, requiring years of study to appreciate. We think that truth requires much explanation, that a theory must have many facets and complexities for it to be the profound spiritual truth we are seeking in our practice. Because of people's desire for abstruse and complex teachings, it's hard to give a talk on truth according to the Buddha - most Buddhist meditators have already heard about the four noble truths and will not find it of much interest to listen to a teaching on such a simple theme. The truth of suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering - what more is there to say? We generally think of the truth of suffering, for example, as something that needs lengthy explanation to understand, complete with examples and similes from ordinary life. Really, the truth of suffering is a very simple thing, encompassing all aspects of our experience. The truth of suffering means that none of what we are experiencing right now is happiness - none of it can possibly make us happy. It really does mean just that and it really is just this truth that will, when we come to see it for ourselves, set us free from suffering. The four noble truths are actually very important to keep in mind and contemplate during our practice. When we encounter suffering in our practice, we can reflect on the four noble truths and reassure ourselves based on our observations that it's only our craving and attachment that 127
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 and 28:
since the brain and mind together b
Page 29 and 30:
A Comprehensive Practice Introducti
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
Page 97 and 98: their beauty. This is likely the re
Page 99 and 100: 2. paṇīto - is subtle 3. asecana
Page 101 and 102: The Buddha taught that inside of al
Page 103 and 104: Both greed and anger are caused by
Page 105 and 106: of experience. Once we are able to
Page 107 and 108: was as “afraid, afraid”, as wel
Page 109 and 110: for themselves and others. Actually
Page 111 and 112: 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
Page 117 and 118: and effect works incessantly. This
Page 119 and 120: When we practice meditation our goa
Page 121 and 122: Part Three: Subjective Experience N
Page 123 and 124: 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
Page 129: Simple Truth Studying the Dhamma is
Page 133 and 134: see the simple reality of our exper
Page 135 and 136: until finally the kid gets fed up.
Page 137 and 138: peaceful indigenous peoples of the
Page 139 and 140: to perpetuate themselves; beliefs i
Page 141 and 142: must look at it quite closely, whic
Page 143 and 144: and to agree with it, but the key i
Page 145 and 146: something goes contrary to our expe
Page 147 and 148: you obviously won't bump into anyth
Page 149 and 150: would like it to be. The technique
Page 153: Sirimangalo International www.sirim
show all

Lessons In Practical Buddhism - Sirimangalo.Org

Create successful ePaper yourself

Delete template?

Save as template?