When we practise some thing, we will get a new skill or improve a current skill. Similar effect happens when we do karma. There is also a result. Is practise another form of karma ? Is life all about practises ? Will most of our future depends on our current practises ? Is **KARMA = PRACTISE** ? I asked a similar question here: [Is understanding a practise ?](https://buddhism.stackexchange.com/q/37392/17744) . But didn't manage to ask as I want.

Recently, I heard a list of things that the non-enlightened people don't know about reality. *Ex: Some people might think "everything is permenant"*. but I forgot the complete list. So, what are they ? It is very useful to know those things becuase I can aware about them in day to day life.

Enlightened people doesn't have any desire, because they see impermanence in everything. All the things are useless to them. To achieve enlightenment , one required to practise deattachment, uncertainty through out the samsara. So , Is understanding a practise ? 1. If it is: We loose skills when we don't do somethings for long time. But enlightenment can not be undone. 2. If it isn't: When we do vipassana meditation for a long time, we started to see impermanance in every day life. We loose attachments to lot of things . What is happening there ? I'm not sure I express and structured the question as I want . So Improves are well come.

I am writing to you today for your advice. I have been considering ordination in the Pau Auk tradition. I am planning a trip to stay for a month in May to see what the life is like. I am undecided whether to go to the main monastery in Mawlamyine or pyin oo lwin branch. I was hoping you could provide any information to help this decision. I am a Westerner from the USA if that has any influential factor. Thank you very much! With metta,

I have list of Question can any one suggest answer of these question from me from Buddhist tradition. - what is duty of student? - what are elements that useful for student from Destruction? - How Vipasana Meditation help student?

There is a Zen saying , 'Sitting quietly, doing nothing, Spring comes, and the grass grows, by itself' by Basho. But I have observed the nature of my mind that it always wants to '**do something**', it finds respite only when I apply it to solve problems. Why does doing nothing just sitting makes me feel like I am wasting my time? OR am I taking the teaching of Basho in the wrong way? How can I train my mind to **just be**? Edit: I am asking about all the time when I am not meditating.

If some one is a anti-social person , there is no reason to get angry, to be jealous, to have conciet .... All those problems arise when people socialize. So, Is it necessary to be socialize ? 1. If it is, Why buddha said, go to a forest to meditate ? Get a free and quite time ? 2. If it isn't How do I recognize those thoughts ? (If we have no reason to get those feelings, we might think we haven't those thoughts) 3. Or should I not think about that ? (Being social or not being social is out of my control ?)

For those Buddhists who claim that some sentient beings are Icchantikas , do they mean that those sentient beings cannot make *any* form of progress along the Buddhist path? All I know is that, following tao-sheng, most Buddhists think that the Icchantika has buddha-nature, and that the term can also refer to Bodhisattvas, who postpone their Buhddhahood. What I'm especially interested in is whether an Icchantika can make progress toward arhatship, anything like that?

I know about the ten fetters model. I read that a Once-returner has very reduced desire and aversion to the point that they only appear when tired or unmindful. Are there other relevant requirements? Are there stuff that hint that the person is or is not a Once-returner? For example, if the person doesn't reach jhana, does that HINT that maybe he is not a Once-returner?

Is there is anything existing in the past,present or future which is not a phenomena ? Is it correct to say that all phenomena must be impermanent? If yes then how we know this?

I know that the Pali word for mindfulness is sati as in the Satipatthana Sutta but I've also heard that there is more than one word for mindfulness that is used throughout the Pali Canon . Can anyone give a list of the different words used and perhaps point out the differences in emphasis or exact meaning? For instance, do all the words mean exactly the same or do particular ones emphasise a different quality of mindfulness?

In the Diamond Sutra (or Vajra Prajna Paramita Sutra) Buddha says to Subhuti: > *a Bodhisattva should not dwell anywhere when he gives. He should not dwell in forms when he gives, nor should he dwell in sounds, smells, > tastes, tangible objects, or dharmas when he gives. Subhuti, **a > Bodhisattva should give thus**: he should not dwell in marks.* Below the passage Venerable Master Hsuan Hua (pp.91-94 in the link ) explains that this comes down to giving without being aware of or paying attention to: - the one who gives, - the one who receives, and - that which is given I have read this explanation many times, have attempted to meditate on the matter, and have tried to practice such "giving thusly" actively by being kind, helpful, donating to charities when prompted and to beggars when asked on the street. **However**, I cannot help but feel that the manner in which I give is ultimately still contrived and pre-meditated - not free of "*conditioned deliberation*". Specifically silly thoughts such as: - "Do I have any change on me to give to this person in the street? - I'll make sure to have change on me at all times in the future." seem very contrived and not in line with the idea that one must simply "give". Mindfully, perhaps, but not based on logic, not purposefully, or, for that matter, ostentatiously. **Question** **Does anyone have any advice in how to practice giving thusly?** (practice in the sense of "get better at") References to relevant literature would be most helpful. We practice Tibetan Buddhism in our family, but as can be seen from the text above, I try not to be a stickler for school-purity.

What more is Nirvana than the perminant fall of The Five Hinderances? Could one perform bad karma with all the hinderances eradicated? What about neutral or even good karma?

Are both Pali-words synonyms or is there a slight difference between 'patinissagga' and 'vossagga'?

I know that good or bad karma lengthen the samsara. Similary, Is procastination / laziness lengthen the samsara ?

From what i understand, moha - loba - dosa - ( greed, hatred, attachment, delusion...) are mind qualities and actions that strengthen samsara and are the path to lower rebirth. The opposite is also true, selflessness, compassion, non-attachment, non-self are path to higher rebirth but also nibbanna. In the highest planes of existences, attachment toward body reduce more and more. Therefore, what is the difference between the path to nibbana and the path to higher realms since you need to practice the same values and mind qualities to reach them?

Most of the time, I have conversations in mind. Most of them, there is person , interviewing me. Other person: *"Why don't you like that ?"* Me: *"I don't like it because ..."* This doesn't happen in real world because it is an egoish thing. What is the cause of this ?. Is this the pride ? How do I stop this without forcing it ? (I'm aware of these kind of thoughts and I turn the direction when I caught them.) I am looking for an answer according to the Buddhism.

What does Buddhism say about events that cannot be explained through rational thought (also known as Glitch-in-the-Matrix events)? For example, if I dropped a key in a closed room with nothing else there, what is the explanation for why it disappeared if I go to pick it up and it is not there?

Is it correct to say that the tilakkhana (anicca, dukkha, anatta) is ultimate reality?

I found the text below on another site. However, it doesn't say whether the source is a specific sutta, commentaries or something else. Could someone show me the origin? >Six things are conducive to the abandonment of restlessness and remorse: >1. Knowledge of the Buddhist scriptures (Doctrine and Discipline); 2. Asking questions about them; 3. Familiarity with the Vinaya (the Code of Monastic Discipline, and for lay followers, with the principles of moral conduct); 4. Association with those mature in age and experience, who possess dignity, restraint and calm; 5. Noble friendship; 6. Suitable conversation. https://www.accesstoinsight.org/lib/authors/nyanaponika/wheel026.html