user16785: How can a small woman in a small country who does
not  understand many of these questions, let alone
the answers, ever hope to become enlightened. 

user295: Theoretical understanding of the Dhamma may be complicated but the practice is not.
Firstly one should develop one's own merit. This can be done by developing the following:

generosity, charity or benevolence
being virtuous and ethical
developing oneself mentally thought meditation

This is mentioned in the Suttas as:

Tīṇ’imāni bhikkhave puñña,kiriya,vatthūni. | “Bhikshus, there are these three grounds
  for merit-making.
Katamāni tīṇi? | What are the three?
(1) Dāna,mayaṁ puñña,kiriya,vatthu, | (1) the ground for merit-making through giving.
(2) Sīla,mayaṁ puñña,kiriya,vatthu, | (2) the ground for merit-making through moral virtue.
(3) Bhāvanā,mayaṁ puñña,kiriya,vatthu. | (3) the ground for merit-making through cultivation.

Puñña,kiriya,vatthu Sutta 2
One should start with giving and helping others. Then or simultaneously one should increase one's morality. Finally one should start trying to develop one's mind through meditation.
The Buddhist training has 3 elements which are:

developing virtue and ethics - this is common with the 2nd item above
developing mastery over the mind through concentration - this is common with the 3rd item above
developing higher wisdom and understanding - this is common with the 3rd item above

An expanded version of this is known as the Noble Eightfold Path with each item further divided.

To develop virtue one can do it as follows:

you can set some rules to your conduct. E.g. the basic rules Buddhists follow:

"I undertake the training-precept to abstain from onslaught on breathing beings." (Pali: Pāṇātipātā veramaṇī sikkhāpadaṃ samādiyāmi.)
"I undertake the training-precept to abstain from taking what is not given." (Pali: Adinnādānā veramaṇī sikkhāpadaṃ samādiyāmi.)
"I undertake the training-precept to abstain from misconduct concerning sense-pleasures." (Pali: Kāmesumicchācāra veramaṇī sikkhāpadaṃ samādiyāmi.)
"I undertake the training-precept to abstain from false speech." (Pali: Musāvādā veramaṇī sikkhāpadaṃ samādiyāmi.)
"I undertake the training-precept to abstain from alcoholic drink or drugs that are an opportunity for heedlessness." (Pali: Surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṃ samādiyāmi.)


Five precepts

One should think of the intended consequences of one's actions. There can be unintended consequences also but this one should not worry too much about.

One should to what is of benefit to others, oneself or both
One should abstain from what is unbeneficial to others, oneself or both
One should abstain from what is unbeneficial one party though beneficial to others

One can develop ethics by looking at the sensations when one is doing something. This will be an indication of whether one is reacting in a bad or good way. Sensation based stimuli makes one act or motivates one to act in good or bad way. By knowing the feelings one can constraint oneself before one acts on the stimuli.

E.g. One may get a bad feeling about someone and ones defence mechanism of fear may prompt one to do something bad

“What now, bhikshus, haven’t you known me to have taught the Dharma in this way:

THE 2 KINDS OF PLEASANT FEELINGS. 
  
  
Here, when one feels a certain kind of pleasant feeling, unwholesome states grow in him and wholesome states lessen; 
but when one feels another kind of pleasant
  feeling, unwholesome states lessen in him and wholesome states grow.

THE 2 KINDS OF PAINFUL FEELINGS. 
  
  
Here, when one feels a certain kind of painful feeling, unwholesome states grow in him and wholesome states lessen; 
but when one feels another kind of painful feeling, unwholesome states lessen in him and wholesome states grow.

THE 2 KINDS OF NEUTRAL FEELINGS. 
  
  
Here, when one feels a certain kind of neutral feeling, unwholesome states grow in him and wholesome states lessen; 
but when one feels another kind of neutral feeling, unwholesome states lessen in him and wholesome states grow.’?”


... [more detail description of the above follows in the Sutta]

Kīṭā,giri Sutta
The sensations discussed lastly with regard to developing virtue and ethics can be further used in the context of meditation as well. Sensations or sensory stimuli prompt unwholesome states this prompt one's action. In the case of virtue, understating the sensations was not to follow thought with harmful bodily and verbal actions. In meditation, this is extended a step further to eradicate harmful mental states.

(1) the latent tendency to lust reinforced by being attached to pleasant feelings;
(2) the latent tendency to aversion reinforced by rejecting painful feelings;
(3) the latent tendency to ignorance reinforced by ignoring neutral feelings.

Pahāna Sutta
Sensory stimuli causes sensations:

i. On seeing a form with the eye,

one investigates the form that is the basis for mental joy,
one investigates the form that is the basis of mental pain,
one investigates the form that is the basis of equanimity.

ii. On hearing a sound with the ear,

one investigates the sound that is the basis for mental joy,
one investigates the sound that is the basis of mental pain,
one investigates the sound that the basis of equanimity.

iii. On smelling a smell with the nose,

one investigates the smell that is the basis for mental joy,
one investigates the smell that is the basis of mental pain,
one investigates the smell that is the basis of equanimity.

iv. On tasting a taste with the tongue,

one investigates the taste that is the basis for mental joy,
one investigates the taste that is the basis of mental pain,
one investigates the taste that is the basis of equanimity.

v. On feeling a touch with the body,

one investigates the touch that is the basis for mental joy,
one investigates the touch that is the basis of mental pain,
one investigates the touch that is the basis of equanimity.

vi. On cognizing a mind-object with the mind,

one investigates the mind-object that the basis of mental joy,
one investigates the mind-object that is the basis of mental pain,
one investigates the mind-object that is the basis of equanimity.


Dhātu Vibhaṅga Sutta
When this happens one should know that they are impermanent and not clung onto:

If he feels a pleasant feeling,

he understands that it is impermanent;
he understands that it is not to be clung to;
he understands that there is no delight in it.

If he feels a painful feeling,

he understands that it is impermanent;
he understands that it is not to be clung to;
he understands that there is no delight in it.

If he feels a neutral feeling,

he understands that it is impermanent;
he understands that it is not to be clung to;
he understands that there is no delight in it.

If he feels a pleasant feeling, he feels it in a detached manner.
If he feels a painful feeling, he feels it in a detached manner.
If he feels a neutral feeling, he feels it in a detached manner.

Dhātu Vibhaṅga Sutta
By not clinging into sensations one does not create negative mental states which generally prompts physical and vocal action.
In short, both morality and mental cultivation can be done by:

knowing where ones attention is: mind/though, eye/sight, ear/sound, nose/smell, tongue/taste, body/feeling
know the feeling/sensation that this creates
know that these feelings/sensations are impermanent [and dependently arisen]
know that the feeling and sensory faculties and objects are not worth clinging to [or identifying as permanent, pleasant, self or relating to oneself, or beautiful]

This description may sometimes also sound complicated but the practice is not. It is best that one takes a course. Following are some pointers:

https://www.dhamma.org/en/index
http://www.internationalmeditationcentre.org/global/index.html
http://www.buddhanet.info/wbd/


user43: Maybe she doesn't need to understand all of that, if she can clearly see that all our problems come from the concepts held by our own mind? 

16785: <p>How can a small woman in a small country who does
not  understand many of these questions, let alone
the answers, ever hope to become enlightened. </p>
 295: <p>Theoretical understanding of the Dhamma may be complicated but the practice is not.</p>

<p>Firstly one should develop one's own merit. This can be done by developing the following:</p>

<ul>
<li>generosity, charity or benevolence</li>
<li>being virtuous and ethical</li>
<li>developing oneself mentally thought meditation</li>
</ul>

<p>This is mentioned in the Suttas as:</p>

<blockquote>
  <p>Tīṇ’imāni bhikkhave puñña,kiriya,vatthūni. | “Bhikshus, there are these three grounds
  for merit-making.</p>
  
  <p>Katamāni tīṇi? | What are the three?</p>
  
  <p>(1) Dāna,mayaṁ puñña,kiriya,vatthu, | (1) the ground for merit-making through giving.</p>
  
  <p>(2) Sīla,mayaṁ puñña,kiriya,vatthu, | (2) the ground for merit-making through moral virtue.</p>
  
  <p>(3) Bhāvanā,mayaṁ puñña,kiriya,vatthu. | (3) the ground for merit-making through cultivation.</p>
</blockquote>

<p><a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/22.17-Punnakiriyavatthu-S-a8.36-piya.pdf" rel="nofollow noreferrer">Puñña,kiriya,vatthu Sutta 2</a></p>

<p>One should start with giving and helping others. Then or simultaneously one should increase one's morality. Finally one should start trying to develop one's mind through meditation.</p>

<p>The <a href="https://en.wikipedia.org/wiki/Threefold_Training" rel="nofollow noreferrer">Buddhist training has 3 elements</a> which are:</p>

<ul>
<li>developing virtue and ethics - this is common with the 2nd item above</li>
<li>developing mastery over the mind through concentration - this is common with the 3rd item above</li>
<li>developing higher wisdom and understanding - this is common with the 3rd item above</li>
</ul>

<p>An expanded version of this is known as the <a href="https://en.wikipedia.org/wiki/Noble_Eightfold_Path" rel="nofollow noreferrer">Noble Eightfold Path</a> with each item further divided.</p>

<p><a href="https://i.stack.imgur.com/MtWmM.png" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/MtWmM.png" alt="Noble Eightfold Path"></a></p>

<p>To develop virtue one can do it as follows:</p>

<ol>
<li><p>you can set some rules to your conduct. E.g. the basic rules Buddhists follow:</p>

<ol>
<li>"I undertake the training-precept to abstain from onslaught on breathing beings." (Pali: Pāṇātipātā veramaṇī sikkhāpadaṃ samādiyāmi.)</li>
<li>"I undertake the training-precept to abstain from taking what is not given." (Pali: Adinnādānā veramaṇī sikkhāpadaṃ samādiyāmi.)</li>
<li>"I undertake the training-precept to abstain from misconduct concerning sense-pleasures." (Pali: Kāmesumicchācāra veramaṇī sikkhāpadaṃ samādiyāmi.)</li>
<li>"I undertake the training-precept to abstain from false speech." (Pali: Musāvādā veramaṇī sikkhāpadaṃ samādiyāmi.)</li>
<li>"I undertake the training-precept to abstain from alcoholic drink or drugs that are an opportunity for heedlessness." (Pali: Surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṃ samādiyāmi.)</li>
</ol></li>
</ol>

<p><a href="https://en.wikipedia.org/wiki/Five_precepts" rel="nofollow noreferrer">Five precepts</a></p>

<ol start="2">
<li><p>One should think of the intended consequences of one's actions. There can be unintended consequences also but this one should not worry too much about.</p>

<ul>
<li>One should to what is of benefit to others, oneself or both</li>
<li>One should abstain from what is unbeneficial to others, oneself or both</li>
<li>One should abstain from what is unbeneficial one party though beneficial to others</li>
</ul></li>
<li><p>One can develop ethics by looking at the sensations when one is doing something. This will be an indication of whether one is reacting in a bad or good way. Sensation based stimuli makes one act or motivates one to act in good or bad way. By knowing the feelings one can constraint oneself before one acts on the stimuli.</p></li>
</ol>

<p>E.g. One may get a bad feeling about someone and ones defence mechanism of fear may prompt one to do something bad</p>

<blockquote>
  <p>“What now, bhikshus, haven’t you known me to have taught the Dharma in this way:</p>
  
  <ul>
  <li>THE 2 KINDS OF PLEASANT FEELINGS. 
  
  <ul>
  <li>Here, when one feels a certain kind of pleasant feeling, unwholesome states grow in him and wholesome states lessen; </li>
  <li>but when one feels another kind of pleasant
  feeling, unwholesome states lessen in him and wholesome states grow.</li>
  </ul></li>
  <li>THE 2 KINDS OF PAINFUL FEELINGS. 
  
  <ul>
  <li>Here, when one feels a certain kind of painful feeling, unwholesome states grow in him and wholesome states lessen; </li>
  <li>but when one feels another kind of painful feeling, unwholesome states lessen in him and wholesome states grow.</li>
  </ul></li>
  <li>THE 2 KINDS OF NEUTRAL FEELINGS. 
  
  <ul>
  <li>Here, when one feels a certain kind of neutral feeling, unwholesome states grow in him and wholesome states lessen; </li>
  <li>but when one feels another kind of neutral feeling, unwholesome states lessen in him and wholesome states grow.’?”</li>
  </ul></li>
  </ul>
  
  <p>... [more detail description of the above follows in the Sutta]</p>
</blockquote>

<p><a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2019/07/11.1-Kitagiri-S-m70-piya.pdf" rel="nofollow noreferrer">Kīṭā,giri Sutta</a></p>

<p>The sensations discussed lastly with regard to developing virtue and ethics can be further used in the context of meditation as well. Sensations or sensory stimuli prompt unwholesome states this prompt one's action. In the case of virtue, understating the sensations was not to follow thought with harmful bodily and verbal actions. In meditation, this is extended a step further to eradicate harmful mental states.</p>

<blockquote>
  <p>(1) the latent tendency to lust reinforced by being attached to pleasant feelings;</p>
  
  <p>(2) the latent tendency to aversion reinforced by rejecting painful feelings;</p>
  
  <p>(3) the latent tendency to ignorance reinforced by ignoring neutral feelings.</p>
</blockquote>

<p><a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2010/02/31.1-Pahana-S-s36.3-piya.pdf" rel="nofollow noreferrer">Pahāna Sutta</a></p>

<p>Sensory stimuli causes sensations:</p>

<blockquote>
  <p>i. On seeing a form with the eye,</p>
  
  <ul>
  <li>one investigates the form that is the basis for mental joy,</li>
  <li>one investigates the form that is the basis of mental pain,</li>
  <li>one investigates the form that is the basis of equanimity.</li>
  </ul>
  
  <p>ii. On hearing a sound with the ear,</p>
  
  <ul>
  <li>one investigates the sound that is the basis for mental joy,</li>
  <li>one investigates the sound that is the basis of mental pain,</li>
  <li>one investigates the sound that the basis of equanimity.</li>
  </ul>
  
  <p>iii. On smelling a smell with the nose,</p>
  
  <ul>
  <li>one investigates the smell that is the basis for mental joy,</li>
  <li>one investigates the smell that is the basis of mental pain,</li>
  <li>one investigates the smell that is the basis of equanimity.</li>
  </ul>
  
  <p>iv. On tasting a taste with the tongue,</p>
  
  <ul>
  <li>one investigates the taste that is the basis for mental joy,</li>
  <li>one investigates the taste that is the basis of mental pain,</li>
  <li>one investigates the taste that is the basis of equanimity.</li>
  </ul>
  
  <p>v. On feeling a touch with the body,</p>
  
  <ul>
  <li>one investigates the touch that is the basis for mental joy,</li>
  <li>one investigates the touch that is the basis of mental pain,</li>
  <li>one investigates the touch that is the basis of equanimity.</li>
  </ul>
  
  <p>vi. On cognizing a mind-object with the mind,</p>
  
  <ul>
  <li>one investigates the mind-object that the basis of mental joy,</li>
  <li>one investigates the mind-object that is the basis of mental pain,</li>
  <li>one investigates the mind-object that is the basis of equanimity.</li>
  </ul>
</blockquote>

<p><a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/4.17-Dhatu-Vibhanga-S-m140-piya.pdf" rel="nofollow noreferrer">Dhātu Vibhaṅga Sutta</a></p>

<p>When this happens one should know that they are impermanent and not clung onto:</p>

<blockquote>
  <p>If he feels a pleasant feeling,</p>
  
  <ul>
  <li>he understands that it is impermanent;</li>
  <li>he understands that it is not to be clung to;</li>
  <li>he understands that there is no delight in it.</li>
  </ul>
  
  <p>If he feels a painful feeling,</p>
  
  <ul>
  <li>he understands that it is impermanent;</li>
  <li>he understands that it is not to be clung to;</li>
  <li>he understands that there is no delight in it.</li>
  </ul>
  
  <p>If he feels a neutral feeling,</p>
  
  <ul>
  <li>he understands that it is impermanent;</li>
  <li>he understands that it is not to be clung to;</li>
  <li>he understands that there is no delight in it.</li>
  </ul>
  
  <p>If he feels a pleasant feeling, he feels it in a detached manner.</p>
  
  <p>If he feels a painful feeling, he feels it in a detached manner.</p>
  
  <p>If he feels a neutral feeling, he feels it in a detached manner.</p>
</blockquote>

<p><a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/4.17-Dhatu-Vibhanga-S-m140-piya.pdf" rel="nofollow noreferrer">Dhātu Vibhaṅga Sutta</a></p>

<p>By not clinging into sensations one does not create negative mental states which generally prompts physical and vocal action.</p>

<p><strong>In short, both morality and mental cultivation can be done by:</strong></p>

<ul>
<li><strong>knowing where ones attention is: mind/though, eye/sight, ear/sound, nose/smell, tongue/taste, body/feeling</strong></li>
<li><strong>know the feeling/sensation that this creates</strong></li>
<li><strong>know that these feelings/sensations are impermanent [and dependently arisen]</strong></li>
<li><strong>know that the feeling and sensory faculties and objects are not worth clinging to [or identifying as permanent, pleasant, self or relating to oneself, or beautiful]</strong></li>
</ul>

<p>This description may sometimes also sound complicated but the practice is not. It is best that one takes a course. Following are some pointers:</p>

<ul>
<li><a href="https://www.dhamma.org/en/index" rel="nofollow noreferrer">https://www.dhamma.org/en/index</a></li>
<li><a href="http://www.internationalmeditationcentre.org/global/index.html" rel="nofollow noreferrer">http://www.internationalmeditationcentre.org/global/index.html</a></li>
<li><a href="http://www.buddhanet.info/wbd/" rel="nofollow noreferrer">http://www.buddhanet.info/wbd/</a></li>
</ul>
 43: <p>Maybe she doesn't need to understand all of that, if she can clearly see that all our problems come from the concepts held by our own mind? </p>
