user-1: Mindfulness: the Vipassana Meditation is a great methodology to reduce suffering, avoid attachments and gain pure happiness. But in present education, competition, living needs, relationships, responsibilities, duties etc too much are mandatorily attached to a single person. So is it really practical to practice this except bhikkhus? 

user7928: I don't think it is all that different than in past times. The distractions and duties might have been different, but there were surely many obstacles on the way.
The texts always mention householders and lay people for a reason.
The degree to which you practice or are able to practice may vary on your circumstances; many of those might not be that fixed as one may think, though. Too many possessions to look after? Too many duties that need your attention? If you need more time to practice, change the elements of your life. Downsize.
Most things that we think are necessary or "needs" are really useless if you think about them. With every excess you remove, life get's a whole lot easier.
Also, mindfulness can be practiced in many contexts. You could say: the harder the environment, the better the training.

user8044: Thirty years ago when I was at your age I practiced Transcendental Meditation by Maharishi Mahesh Yogi. It is a mantra meditation. In it you are given a ‘bija’ – a seed mantra - a kind of Kasina that helps to settle the mind of the meditation practitioner within a very short time. One can create an oasis of calm amidst the hustle and bustle of the outside world in this Transcendental Meditation. It is over 25 years since I stopped doing TM. Any ordinary "run-of-the-mill"  lay person can do TM, but it is not so with Buddhist Vipassana Meditation. It calls for a whole lot more from you and will take a much longer time. It requires a whole lot of commitment and preparatory work, much like that of the Noble Eightfold Path. The first seven contributory factors (Samma-ditthi, Samma-samkappo etc.) lead to the establishment of Samma-Samadhi. They are referred to as satta samadhi-parikkhara. In TM what you get is ‘Micca Samadhi’, but following the Saddhamma you get to Samma-Samadhi.
To come to Samma-Samadhi, one must first and foremost become a true disciple of the Supreme Buddha. It is to have Saddha - the confidence towards the understanding of Supreme Buddha (Saddhahati Tathagatassa Bodhin). One cannot go the distance in this Dhamma Path without Saddha. One who has come to Saddha is one of Samma Ditthi (right understanding of the four noble truths). A worthy person. This is not an easy thing. Only a fortunate few would arrive at this. If we gradually but firmly establish Saddha in us and develop it, our Sakkaya Ditthi (the idea of self) leaves us. This will not happen if we are the type that questions the first five Nikayas. These Sutta & Vinaya are our teacher, and we do not question our ‘Asama-Sama’ Teacher. There are many avenues that can lead us astray. But for Nibbana there is only one road. Only one guide - That single road is thinking that “Supreme Buddha knows. I do not know” (Keetagiri Sutta).  The only safeguard for us, in keeping us safe from harm is our association with a Kalyana-Mitta (Noble Friend in Dhamma). That is why I gave you the names of Ven Kochchikade Seewali Thero and Ven. Ambanpola Gnanawijaya Thero. 
If you want to be in command – to be alone - amidst the hustle and bustle of the outside world, first work towards this afore mentioned goal – to be a Sotapanna, a Stream Entrant. Then you do not even have to become a Bhikku, or do Vipassana, and within only seven lifetimes at the most, you will achieve the sublime Nibbhana. You will inevitably get to be born in one of the seven havens of sensual pleasure. 
I am not asking you not to do Vipassana, as then you can go to even higher planes of existence. There are various planes of existence of beings that are present even though we cannot see most of them. The Supreme Buddha taught that there are nine such different planes of existence. These are known as ‘Sattāvāsa’. Those who do Vipassana and come to at least the first stage of dyana will get to be reborn in these higher planes. Some of these worlds belong to the type called ‘Ēkatta Kāyā’ ‘Ēkatta Sagnyā’, ‘Ēkatta Kāyā’‘Nānātta Sagnyā’ etc. etc.. The ‘Ēkatta’ denotes a meaning of ‘single’. This means, all the beings in this type of worlds are like each other with respect to their bodies / minds. On the other hand, the human world and the seven heavens of sensual pleasure are different. They belong to the type known as ‘Nānātta Kāyā’ ‘Nānātta Sagnyā’, which means different bodies and minds. 
Getting into the subject of Vipassana, to do this properly you must first work towards purifying your sila (Sila Visuddhi), you must work towards safeguarding your six sense faculties (citta-visuddhi) and you must practise the Buddhist way of consumption of food – be it vegetarian or non-vegetarian food. 
Mind is the sixth sense that which encompasses the five senses of sight, hearing, smell, taste and touch. A quiet mind is possible if you could restrain these sense faculties by reining in kama-cchanda. The Pali word kama means anything pertaining to the five senses of sight, hearing, smell, taste, and touch. Chanda means to delight in or agree with. Together the compound kama-cchanda means “delight, interest, involvement with the world of the five senses.” The wise who practice Dhamma in daily life very silently, are aware of their thoughts and spend a very simple but noble life in the world of hustle and bustle, amidst all outside distractions. 
Only those who are wise enough to see things realistically in society would strive to lead a righteous life within our short duration of time. Even fewer are those with the ability to separate true Dhamma from contaminations through history and have the courage and wit to swim upstream. To do Vipassana, first one has to have a good understanding of the true dhamma – the Saddhamma – and be one who strives to practice the truth. 

-1: <p>Mindfulness: the Vipassana Meditation is a great methodology to reduce suffering, avoid attachments and gain pure happiness. <strong>But</strong> in present education, competition, living needs, relationships, responsibilities, duties etc too much are mandatorily attached to a single person. So is it really practical to practice this except bhikkhus? </p>
 7928: <p>I don't think it is all that different than in past times. The distractions and duties might have been different, but there were surely many obstacles on the way.</p>

<p>The texts always mention householders and lay people for a reason.</p>

<p>The degree to which you practice or are able to practice may vary on your circumstances; many of those might not be that fixed as one may think, though. Too many possessions to look after? Too many duties that need your attention? If you need more time to practice, change the elements of your life. Downsize.</p>

<p>Most things that we think are necessary or "needs" are really useless if you think about them. With every excess you remove, life get's a whole lot easier.</p>

<p>Also, mindfulness can be practiced in many contexts. You could say: the harder the environment, the better the training.</p>
 8044: <p>Thirty years ago when I was at your age I practiced Transcendental Meditation by Maharishi Mahesh Yogi. It is a mantra meditation. In it you are given a ‘bija’ – a seed mantra - a kind of Kasina that helps to settle the mind of the meditation practitioner within a very short time. One can create an oasis of calm amidst the hustle and bustle of the outside world in this Transcendental Meditation. It is over 25 years since I stopped doing TM. Any ordinary "run-of-the-mill"  lay person can do TM, but it is not so with Buddhist Vipassana Meditation. It calls for a whole lot more from you and will take a much longer time. It requires a whole lot of commitment and preparatory work, much like that of the Noble Eightfold Path. The first seven contributory factors (Samma-ditthi, Samma-samkappo etc.) lead to the establishment of Samma-Samadhi. They are referred to as satta samadhi-parikkhara. In TM what you get is ‘Micca Samadhi’, but following the Saddhamma you get to Samma-Samadhi.</p>

<p>To come to Samma-Samadhi, one must first and foremost become a true disciple of the Supreme Buddha. It is to have Saddha - the confidence towards the understanding of Supreme Buddha (Saddhahati Tathagatassa Bodhin). One cannot go the distance in this Dhamma Path without Saddha. One who has come to Saddha is one of Samma Ditthi (right understanding of the four noble truths). A worthy person. This is not an easy thing. Only a fortunate few would arrive at this. If we gradually but firmly establish Saddha in us and develop it, our Sakkaya Ditthi (the idea of self) leaves us. This will not happen if we are the type that questions the first five Nikayas. These Sutta &amp; Vinaya are our teacher, and we do not question our ‘Asama-Sama’ Teacher. There are many avenues that can lead us astray. But for Nibbana there is only one road. Only one guide - That single road is thinking that “Supreme Buddha knows. I do not know” (Keetagiri Sutta).  The only safeguard for us, in keeping us safe from harm is our association with a Kalyana-Mitta (Noble Friend in Dhamma). That is why I gave you the names of Ven Kochchikade Seewali Thero and Ven. Ambanpola Gnanawijaya Thero. </p>

<p>If you want to be in command – to be alone - amidst the hustle and bustle of the outside world, first work towards this afore mentioned goal – to be a Sotapanna, a Stream Entrant. Then you do not even have to become a Bhikku, or do Vipassana, and within only seven lifetimes at the most, you will achieve the sublime Nibbhana. You will inevitably get to be born in one of the seven havens of sensual pleasure. </p>

<p>I am not asking you not to do Vipassana, as then you can go to even higher planes of existence. There are various planes of existence of beings that are present even though we cannot see most of them. The Supreme Buddha taught that there are nine such different planes of existence. These are known as ‘Sattāvāsa’. Those who do Vipassana and come to at least the first stage of dyana will get to be reborn in these higher planes. Some of these worlds belong to the type called ‘Ēkatta Kāyā’ ‘Ēkatta Sagnyā’, ‘Ēkatta Kāyā’‘Nānātta Sagnyā’ etc. etc.. The ‘Ēkatta’ denotes a meaning of ‘single’. This means, all the beings in this type of worlds are like each other with respect to their bodies / minds. On the other hand, the human world and the seven heavens of sensual pleasure are different. They belong to the type known as ‘Nānātta Kāyā’ ‘Nānātta Sagnyā’, which means different bodies and minds. </p>

<p>Getting into the subject of Vipassana, to do this properly you must first work towards purifying your sila (Sila Visuddhi), you must work towards safeguarding your six sense faculties (citta-visuddhi) and you must practise the Buddhist way of consumption of food – be it vegetarian or non-vegetarian food. </p>

<p>Mind is the sixth sense that which encompasses the five senses of sight, hearing, smell, taste and touch. A quiet mind is possible if you could restrain these sense faculties by reining in kama-cchanda. The Pali word kama means anything pertaining to the five senses of sight, hearing, smell, taste, and touch. Chanda means to delight in or agree with. Together the compound kama-cchanda means “delight, interest, involvement with the world of the five senses.” The wise who practice Dhamma in daily life very silently, are aware of their thoughts and spend a very simple but noble life in the world of hustle and bustle, amidst all outside distractions. </p>

<p>Only those who are wise enough to see things realistically in society would strive to lead a righteous life within our short duration of time. Even fewer are those with the ability to separate true Dhamma from contaminations through history and have the courage and wit to swim upstream. To do Vipassana, first one has to have a good understanding of the true dhamma – the Saddhamma – and be one who strives to practice the truth. </p>
