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Dharmasri on the Sixteen Degrees of Comprehension by Leon Hurvitz. 7. Indrabhuti’s ‘Confession of Errors in the Fundamental. Teachings of the Vajrayana’. In this book (previously published under the title Living Buddhist Masters), Jack Kornfield presents the heart of Buddhist practice as taught by twelve highly. This reprint of Living Buddhist Masters is one of the most valuable books in print on Theravada Buddhist practice, bringing to the reader the.

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Search the history of over billion web pages on the Internet. The contents of this book may kornfiedl the personal opinion of the author and may not reflect the opinion of the BPS as a whole.

Buddhist Publication Society Inc. And especially the compassion of Gotama Buddha for us all. Mahast Sayadaw 53 Chapter 6. Stjntjjn Sa yadaw 87 Chapter 7. Ajahn Buddhadasa Chapter B. Mohnytn Sayadaw Chapter U Ba Khtn Chapter Tttmntfn Chapter Further Questions Chapter They represent an intimate record of spoken Dhamma, the teachings of many of the buddihst modern Buddhist masters.

They are intended to be shared and used by all in the development of the wisdom and compassion of the Buddha.

In making these teachings available, I have tried to secure blessings and assistance from the masters represented. However, due to difficulties of time and half a world of distance, some of this material has not had the formal acknowledgments and blessings as are traditional in publishing such a volume. I have endeavored to print in as clear a fashion as I find possible this sample of practical meditation Dhamma, for the amsters of all those who wish to put into practice the unexcelled teachings of Buddhism.

This Dhamma is offered openly, as were the teachings of the Buddha himself, and as is surely the intention of the teachers represented here.

If any errors have been made or important Dhamma points confused in the process of translating or editing this material, I must take full responsibility for this. It is simply my hope that in presenting this wide variety of modern Theravada Buddhist Dhamma that it will be of some practical assistance to those on the path of purification.

Any profit that may come from the sale of this book will be given to the Sangha to further meditation teaching and centers for its practice. Buddhism has manifested itself in a multi- tude of different schools and styles. Always the dynamic nature of living Dhamma has brought about, in different cultural and historical environ- ments, new modes of expression. But at the heart of all of these manifestations lies the practice of meditation, as exemplified buddhisst taught by the Buddha himself.

Only through personal meditative practice is the student of Dhamma enabled to slow down the speed of the neurotic mind and to begin seeing the world with clarity and precision. Without this, he will only be able to increase his confusion and perpetuate his aggressive grasping for self-confirmation. Without meditation, there is no approach to genuine sanity, no path to enlightenment, indeed no Dhamma.

The practice of meditation presents itself as an especially powerful discipline for the shrinking world of the twentieth century. The age of technology would like also to produce a spiritual gadgetry — a new, improved spirituality guaranteed to bring quick results. Charlatans manufacture their versions of the Dhamma, advertising miraculous, easy ways, rather than the steady and demanding personal journey which has always been essential to genuine spiritual practice.

It is this genuine tradition which is embodied by the teachers presented in this book. They are holders of an unbroken lineage of transmission which has succeeded in surviving and communicating itself in its pure form. The teaching of these masters and the example of their lives provide the impetus and inspiration for further practitioners to follow, properly and fully, the path of Dhamma.


Jack spent much time traveling and studying in monasteries throughout Burma, Laos, Thailand, and Cambodia and conveys in his writing the profound simplicity and sustained effort that surround the practices of Theravada Buddhist meditation.

Konrfield his anecdotes he shows the way in which a practice is linked to a lineage. The interviews with these ascetic monastic bhikkhus convey a sense of the ‘intense serenity’ and assurance that permeates the teaching vessels of an ancient tradition. Each teacher emphasizes a specific aspect of the transmission lliving the Buddha, yet each is representative of the essence of the lineage.

There are many ways to read a book such as this. Mmasters can speed-read their way through, satisfying curiosity. Or you may ‘read’ this book with an empty mind, allowing its purifying waters to penetrate heart and mind and soul.

In the course of allowing these words to pour through you, perhaps a practice here, a turn of phrase there, a jungle scene or a amsters of clearly enunciated wisdom will attract you, will attach itself to you, will be something to which you will cling.

Modern Buddhist Masters: (Living Buddhist Masters) – Jack Kornfield – Google Books

Calm insight will show you why that particular thought came into your focus. And when you have absorbed what you need, then that bit of stuff will be dislodged to float on down the stream of your passing thoughts, leaving you, more than ever, here now. Their teachings have fuelled the growth and popularity of Theravada Buddhist meditation throughout the world. As it did not seem appropriate to use the original title Living Buddhist Masters any longer, the new title Modern Buddhist Masters has been chosen instead for this second edition.

Who, he wondered, would be able to understand the Dhamma to the depth he had penetrated? Who, in fact, would listen? His concern was not that the Dhamma was too complex to under- stand, but rather, that the truth of the Dhamma was so simple that no one would believe it!

With great compassion, he chose to teach, masterz cially for those beings ‘with but a little dust covering their eyes’. The core of this book is a recent transmission of his teachings from twelve of the greatest masters and monasteries in the Theravada tradition. Hundreds of thousands of saffron-robed monks and tens of thousands of temples still buddhjst throughout Southeast Asia and Sri Lanka.

Amidst the prayer flags and ceremonies is found the essence of twenty-five hundred years of teachings, the path of wisdom and compassion outlined by the Buddha for the sake of all sentient beings. How to write about this teaching, this truth? In a sense, there is nothing to write. The Dhamma is everywhere already. East and west, the truth is the same. A Western monk once asked permission of his forest teacher to journey to Burma to try the intensive meditation systems of several other well-known teachers.

Permission was readily granted. After several years he returned to his first teacher. It takes you on a journey through many Buddhist systems and teachers. Outwardly they may appear different, even contradictory. We need not compare and judge better or worse.

These words and systems are simply different expressions of a single underlying truth. Dhamma does not change. Just as the bending of leaves of grass and the skimming by of clouds indicate the presence of wind, so the words and teachings of these masters all point to the same experience, the same truth.


In our spiritual journey we must be pragmatic. How can the Dhamma and paths of practice we encounter be useful to our own understanding? The famous image of the transmission of the lamp in the Chinese tradition is that of a finger pointing to the moon, the truth. Each teacher is pointing The masters represented here emphasize the use of meditation as a powerful tool to understand and come into harmony with the Dhamma.

Meditation must be used as a tool to come to the freedom beyond all tools, all methods. When a Thai teacher was asked if medi- tation was like self-hypnosis, he replied, “No, it’s de-hypnosis. This de-conditioning process is a slowing down and observation of the usual mad-monkey stream of thoughts, perceptions, reactions, feelings.

Usually, we are dragged along by our desires, prejudices, conditioning, and instincts. Medita- tion is practising being clear and alert, freeing ourselves from conditioned reactions to the constant flow of events and mental process. Buddhist meditation leads to the clear perception of three things: As the mind becomes concentrated and observant, the constant change of all phys- ical and mental phenomena is realized.

Absolutely all we know, see. As this constant flow is seen more fully, any involvement or attachment becomes clearly undesirable, a cause of suffering.

The meditator sees all events of the mind and body as an empty process that happens by itself. He sees that there is no one, no ‘self behind it. Although this process possesses order, following the Law of Kamma or cause and effect, there is nothing in us that can be seen as permanent, an abiding self or soul.

Living Dharma: Teachings of Twelve Buddhist Masters

Simply the orderly unfolding of mind and matter, arising and perishing moment to moment. To see this clearly, to experience deeply the true emptiness of self, is enormously freeing. The mind becomes detached, clear, and radiant. It is the illusions of permanence, of happiness, and especially of self-hood that bind us to the world of duality and keep us separate from one another and from the true flow of nature.

A deep perception of the void, the emptiness of all conditioned phenomena, undercuts our desire to grasp and hold on to any object or mind-state as a source of lasting happiness. Final happiness comes from this non- attachment, this balance. It is freedom from all suffering. It is important to distinguish meditation as a particular form and practice from meditation as a way of life. We may start by practicing meditation much like practicing piano. Eventually, when we become proficient, we will not need to practice anymore.

Just as playing becomes practice, everything we do will become meditation.

However, we must begin by practicing. The meditation techniques described in this book are tools. They are not to be used just in isolation. Meditation is not merely a selfish practice or a cultivation of states of bliss; it encompasses all of our experience. It is a tool to develop clarity, an awareness and acceptance of the flow of events whatever they kornfild be. In the end, meditation techniques must transcend even themselves.

Then, there will be neither meditation nor non- meditation.