People live in imperfect situations. Albert Otto Hirschman wrote about the daily choice of exit, voice and loyalty. We can leave, act to improve or find the advantage in staying. None of these options is better or worse than another. People with partial views may prefer one or other options and make claims for the virtue of one or other option.
I have written about the virtue of leaving. Many leaders have left their communities for a while to spend time in "the wilderness", the university or outside their usual comfort zone and cultural context where they may gain wisdom and skills. If they return to their communities, they can use their new perspectives to help others or at least to live more gracefully with imperfection. Leaving can also be about safety. Sometimes staying in an imperfect situation can lead to greater harm than staying. Sometimes a strong person leaving the situation means the weaker ones are left vulnerable.
Acting to improve a situation, is about assuming responsibility. We can negotiate, mediate, passively resist and suggest appropriate alternatives. This can be an unpopular path and usually quite political. Socially engaged Buddhists have taken this path. Greenpeace, Amnesty International and others also choose the 'voice' option. This path requires a lot of strength and determination. The effectiveness of this option depends on right view, knowing how to apply effort in the right place. The middle path avoids extremes and travels deep beneath appearances. Some ill informed interventions can be harmful and make situations worse rather than better.
Finding the advantage in staying is about having a positive perspective. In a Buddhist context, this means practicing the four Brahmavihaara - divine abodes of metta-loving-kindness, karunaa-compassion, muditaa-sympathetic joy and upekkhaa-equanimity. Sometimes staying in a challenging situation can provide an opportunity for development. It depends on what we want to learn. All situations are subject to change.
Starting with right view all three options are viable. With right view a person will know what to do and when to act.
Thursday 29 January 2009
Sunday 25 January 2009
Birth
Majjhima Nikaya MN.9. Sammaadi.t.thi Sutta: Right View [spoken by Mahaathera Saariputta] (สัมมาทิฏฐิสูตร)
26. "And what is birth, what is the origin of birth, what is the cessation of birth, what is the way leading to the cessation of birth? The birth of beings in the various orders of beings, their coming to birth, precipitation [in a womb], generation, manifestation of the aggregates, obtaining the bases of contact--this is called birth. With the arising of being there is the arising of birth. With the cessation of being there is the cessation of birth. The way leading to the cessation of birth is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
27. "When a noble disciple has thus understood birth, the origin of birth, the cessation of birth, and the way leading to the cessation of birth, he entirely abandons the underlying tendency to greed, he abolishes the underlying tendency to aversion, he extirpates the underlying tendency to the view and conceit 'I am,' and by abandoning ignorance and arousing true knowledge he here and now makes an end of suffering. In that way too a noble disciple is one of right view, whose view is straight, who has unwavering confidence in the Dhamma, and has arrived at the true Dhamma."
26. "And what is birth, what is the origin of birth, what is the cessation of birth, what is the way leading to the cessation of birth? The birth of beings in the various orders of beings, their coming to birth, precipitation [in a womb], generation, manifestation of the aggregates, obtaining the bases of contact--this is called birth. With the arising of being there is the arising of birth. With the cessation of being there is the cessation of birth. The way leading to the cessation of birth is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
27. "When a noble disciple has thus understood birth, the origin of birth, the cessation of birth, and the way leading to the cessation of birth, he entirely abandons the underlying tendency to greed, he abolishes the underlying tendency to aversion, he extirpates the underlying tendency to the view and conceit 'I am,' and by abandoning ignorance and arousing true knowledge he here and now makes an end of suffering. In that way too a noble disciple is one of right view, whose view is straight, who has unwavering confidence in the Dhamma, and has arrived at the true Dhamma."
Wednesday 21 January 2009
Mental Occupations - Skilful Mental Objects
Beginners may develop a skilful mind by cultivating
the five controlling faculties (indriya) and the five mental powers (bala)
1. confidence (saddha)
2. wisdom/discernment (panna)
3. mindfulness (sati)
4. concentration (samaadhi) and
5. energy (viriya)
and
the seven enlightenment factors (bojjha'nga)
1. mindfulness (sati)
2. investigation (dhammavicaya)
3. energy (viriya)
4. joy/rapture (piiti)
5. tranquillity (passadhi)
6. concentration (samaadhi) and
7. equanimity (upekkhaa)
The four right strivings (samma-padhaana) will cultivate the mind
1. remove existing unskilful/unwholesome (akusala) mental states
2. prevent new akusala mental states
3. maintain existing skilful/wholesome (kusala) mental states and
4. adopt new kusala mental states
We develop the mental faculties by abandoning the five hindrances nivaarana and unskilful akulsala objects from our mind.
Akusala objects are those objects we feel attached to or we don't like. Unskilful objects include those objects that usually make us lustful, hateful or dull-witted. The objects do not have any value except the value observers attribute to the objects. So an object that incites lust raaga is not a bad object as such. Any "badness" resides in the mind of the beholder rather than the object itself.
These unskilful akusala objects distract us and prevent concentration samaadhi. They can be avoided by restraining the six senses. We can be mindful of objects as they appear at the six sense doors, note them as they arise and return to the skilful kusala object, again and again.
Kusala objects are those objects (Dhamma) that inspire us and help us to strengthen the mental faculties (not people or material objects that are annicca, anatta and dukkha).
Skilful objects include the qualities of Lord Buddha, the Dhamma, the Sangha, our good behaviour siila, our generosity daana and deities deva. Lord Buddha also strongly recommended the breath as a skilful object for developing both concentration samaadhi and wisdom/discernment panna.
There are other skilful objects that may be taken up by yogis for mental development bhavanaa. A beginnner should rely on a good friend kalyaanamitta to advise on the choice of which particular skilful object to take up. A good friend is one who is accomplished in virtue siila, concentration samaadhi, discernment pannaa, liberation vimutti and knowledge and vision of liberation vimuttinaana. Good friends such as these are rare and inestimably valuable. Show respect and pay close attention if one appears in this life.
the five controlling faculties (indriya) and the five mental powers (bala)
1. confidence (saddha)
2. wisdom/discernment (panna)
3. mindfulness (sati)
4. concentration (samaadhi) and
5. energy (viriya)
and
the seven enlightenment factors (bojjha'nga)
1. mindfulness (sati)
2. investigation (dhammavicaya)
3. energy (viriya)
4. joy/rapture (piiti)
5. tranquillity (passadhi)
6. concentration (samaadhi) and
7. equanimity (upekkhaa)
The four right strivings (samma-padhaana) will cultivate the mind
1. remove existing unskilful/unwholesome (akusala) mental states
2. prevent new akusala mental states
3. maintain existing skilful/wholesome (kusala) mental states and
4. adopt new kusala mental states
We develop the mental faculties by abandoning the five hindrances nivaarana and unskilful akulsala objects from our mind.
Akusala objects are those objects we feel attached to or we don't like. Unskilful objects include those objects that usually make us lustful, hateful or dull-witted. The objects do not have any value except the value observers attribute to the objects. So an object that incites lust raaga is not a bad object as such. Any "badness" resides in the mind of the beholder rather than the object itself.
These unskilful akusala objects distract us and prevent concentration samaadhi. They can be avoided by restraining the six senses. We can be mindful of objects as they appear at the six sense doors, note them as they arise and return to the skilful kusala object, again and again.
Kusala objects are those objects (Dhamma) that inspire us and help us to strengthen the mental faculties (not people or material objects that are annicca, anatta and dukkha).
Skilful objects include the qualities of Lord Buddha, the Dhamma, the Sangha, our good behaviour siila, our generosity daana and deities deva. Lord Buddha also strongly recommended the breath as a skilful object for developing both concentration samaadhi and wisdom/discernment panna.
There are other skilful objects that may be taken up by yogis for mental development bhavanaa. A beginnner should rely on a good friend kalyaanamitta to advise on the choice of which particular skilful object to take up. A good friend is one who is accomplished in virtue siila, concentration samaadhi, discernment pannaa, liberation vimutti and knowledge and vision of liberation vimuttinaana. Good friends such as these are rare and inestimably valuable. Show respect and pay close attention if one appears in this life.
Monday 19 January 2009
Positive Affirmations
One way I found to help me achieve goals is to do regular positive affirmations.
1. Write out 3-5 important short term goals such as
3. keep repeating them to yourself whenever you have a spare moment and can remember to do so.
4. After a few weeks you will see a change in your behaviour and will be even more confident in your ability to achieve goals. You can then adjust your goals and set new goals.
The idea is to write goals that are achievable in the short term or can be ongoing. For example, the goals of going to Europe may be a bit long term and could be saved for next year or even later than that. You really need to focus on the tasks and outcomes that come earlier on.
Don't let negative people around you stop you achieving your goals. Sometimes people will criticise you or offer advice that may challenge your existing views. Examine their views and only take what is useful and really is good advice. You can ignore bad advice or people who are teasing for fun. The key here is to build resilience and determination.
1. Write out 3-5 important short term goals such as
"I am growing slim and healthy each day"
"I am getting stronger and fitter all the time"
"I am confident and resilient despite discouraging remarks from others"
"I can achieve whatever goals I set"
2. Stick the paper with these affirmations in a place that you will notice early in the morning and repeat them each day until you can memorise them."I am getting stronger and fitter all the time"
"I am confident and resilient despite discouraging remarks from others"
"I can achieve whatever goals I set"
3. keep repeating them to yourself whenever you have a spare moment and can remember to do so.
4. After a few weeks you will see a change in your behaviour and will be even more confident in your ability to achieve goals. You can then adjust your goals and set new goals.
The idea is to write goals that are achievable in the short term or can be ongoing. For example, the goals of going to Europe may be a bit long term and could be saved for next year or even later than that. You really need to focus on the tasks and outcomes that come earlier on.
Don't let negative people around you stop you achieving your goals. Sometimes people will criticise you or offer advice that may challenge your existing views. Examine their views and only take what is useful and really is good advice. You can ignore bad advice or people who are teasing for fun. The key here is to build resilience and determination.
Thursday 15 January 2009
The Removal of Distracting Thoughts
Meditating
Yogis, especially beginners, are often discouraged by distracting thoughts. They say that meditation is difficult and they want to give up because of distracting thoughts. Sincere yogis, can spend long periods sitting, walking or in other postures, apparently meditating but in fact, just thinking.
Thoughts of the past, present and future keep arising and the untrained mind with relatively weak concentration and mindfulness takes up these thoughts and for some time forgets the object of meditation. Then at some point, the mind recalls the object and begins again.
Some yogis feel discouraged because they identify as a person doing meditation. It may be helpful to put aside notions of identity while meditating. Identities are totally redundant when meditating. Are ice skates useful when sleeping in your normal bed? Is a canoe useful when cycling in the park far from water?
When meditating the yogi can put aside notions of identity and just note objects that arise and pass in the present moment. If the mind forgets and a train of thoughts takes over, then as soon as the mind remembers, just continue the noting. Try not to indulge in recriminations, self-doubt, doubt about the method and so on. These judgemental thoughts are not helpful.
A yogi can just note a thought as a thought, regardless of what the content of that thought might be. Thoughts of sport, food, oceans and Dhamma are all just thoughts. As soon as aware of thinking, the yogi can note "thinking, thinking, thinking..." and then note whatever other object arises. Sensations of discomfort, pains, itches, sensations of cold or heat; feelings of like and dislike; all should be noted and not clung to. Nothing is worth clinging to in this world, especially when meditating.
After some time of diligent practice, the mind will note a continuous stream of phenomena, arising and passing, some thoughts, some sensations, some feelings and so on, all just arising and passing...arising and passing... If sufficient energy is applied, the yogi will develop and enhance skills. There will be fewer lapses of concentration and mindfulness. More and more details will become apparent. The noting of objects appears faster, steady and the yogi's general feeling will be less of like and dislike and more of equanimity.
Majjhima Nikaya MN.152.4. Indriyabhaavanaa Sutta, The Development of the Faculties. (อินทริยภาวนาสูตร)
"Now Aananda, how is there there supreme development of the faculties in the Noble One's Discipline?
Here, Aananda, when a bhikkhu sees a form with the eye, there arises in him what is both agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable.
He understands thus: 'There has arisen in me what is agreeable, there are has arisen in what is disagreeable, there has arisen what is both agreeable and disagreeable. But that is conditioned, gross, dependently arisen, this is peaceful, this is sublime, this is, equanimity.' The agreeable that arose, the disagreeable that arose, and the both agreeable and disagreeable that arose cease just as quickly, just as rapidly, just as easily, and equanimity is established.
This is called in the Noble One's Discipline the supreme development of the faculties regarding forms cognizable by the eye.
Passages 5-9. of the Indriyabhaavanaa Sutta contain similar advice for smelling an odour with the nose, tasting a flavour with the tongue, touching a tangible with the body, and cognizing a mind-object with the mind.
The following passage applies more to yogis doing samatha. However, some yogis doing vipassana may find it useful if they are struggling to develop mindfulness and are bothered by distracting thoughts so much that they wish to give up meditation altogether...Don't give up! Be patient. Persevere.
Majjhima Nikaya MN20.8 Vitakkasa.n.thaana Sutta, The Removal of Distracting Thoughts. (วิตักกสัณฐานสูตร)
"Bhikkhus, when a bhikkhu is giving attention to some sign, and owing to that sign there arise in him evil unwholesome thoughts connected with desire, with hate, and with delusion, then when he gives attention to some other sign connected with what is wholesome, any such evil unwholesome thoughts are abandoned in him and subside, and with the abandoning of them his mind becomes steadied internally, quieted, brought to singleness, and concentrated.
When he examines the danger in those thoughts...When he tries to forget those thoughts and does not give attention to them...When he gives attention to stilling the thought-formation of those thoughts...When with his teeth clenched and his tongue pressed against the roof of his mouth, he beats down, constrains, and crushes mind with mind, any such evil unwholesome thoughts are abandoned in him...and his mind becomes steadied internally, quieted, brought to singleness, and concentrated.
This bhikkhu is then called a master of the courses of thought. He will think what ever thought he wishes to think and he will not think any thought he does not wish to think. He has severed craving, flung off the fetters, and with the complete penetration of conceit he has made an end of suffering.
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One's words.
The remedy is to give attention to 'some other sign connected with what is wholesome' rather than to the sign connected with what is unwholesome. This remedy may be easier said than done. Lord Buddha defines signs connected with what is unwholesome as 'thoughts connected with desire, with hate, and with delusion.'
As soon as a yogi doing vipassana is aware of a mind with desire, hate or delusion, the yogi should note the thought and immediately give attention to 'some other sign connected with what is wholesome' such as the breath or the sensation of touch. Though for a yogi doing samatha the wholesome sign might be a coloured disc-kasina, a bloated corpse, loving-kindness-metta or the the touch of the breath passing over the upper lip. Many more meditation objects are explained in the Vissudhimagga.
Daily Life
There are times when difficult issues arise in our lives and we may need to deal with them in a responsible, ethical and worldly way. There are also times when all that can practically be done has been done, yet we may still worry and think obsessively about problems. We may be stewing in anger over an injustice we are powerless to put right. We may be troubled or obsessed by unwanted or frustrated desires. We may be suffering with delusions of various kinds. Lord Buddha's advice applies in daily life as much as in meditation. In fact calming the mind in this way will help people to settle their minds for meditating at a later stage.
Lord Buddha recommended many signs 'connected with what is wholesome.' Here are some for you to consider:
1. Lord Buddha (if you are a Buddhist), think about his life and virtues
2. Dhamma, think about the Dhamma you have studied
3. Sangha, think about the virtues of the Noble Ones, read and recollect the lives of prominant disciples such as Thera Sariputta, Thera Mahamoggallana, Thera Kassapa, Thera Aananda, Thera Anuruddha, Theri Uppalavanna, Theri Khema, Theri Kisagotami and so on.
4. Morality, recollect how your life is harmless to self and others.
5. Generosity, recollect how you have selflessly donated to worthy causes (eg. the Sangha).
6. Deities, recollect the virtues of beings who have appeared in celestial realms as deities. I sometimes recall that some of these deities are also Noble Ones who may have been deities or human beings taught directly by Lord Buddha. One of the ways of recollecting the virtues of Lord Buddha is sattha devamanussanam "teacher of deities and humans."
There are many other signs 'connected with what is wholesome.' In popular psychology we are encouraged to imagine a beautiful park, with shady trees, swans and small friendly animals. We imagine ourselves sitting or lying in the shade near a bubbling brook or a small lotus pond. These images can calm our troubled minds and temporarily free us from the obsessive thoughts.
I have friends who like to listen to calming music that soothes them and relaxes their minds after a hard day at work. Some listen to the music on their portable music players while commuting.
In daily life we are not troubled all the time. It is also wholesome to reflect on:
1. the inevitability of illness, ageing and death.
2. making our lives simpler with fewer belongings and fewer distracting pastimes.
3. gratitude for our parents and teachers who cared for us and taught us life skills.
4. gratitude for friends and colleagues who helped us with our work and supported us in times of trouble.
5. compassion for unfortunate beings, including animals.
6. sympathetic joy (opposite of jealousy) for beings who currently enjoy wealth, good looks, fame etc.
7. equanimity while recalling that all beings are subject to kamma, good actions gets good result, bad action gets bad result.
8. wish that all beings act wisely so they may enjoy fortunate lives.
9. how to reduce our harmful impact on the Earth and other beings.
10. how to live with healthy minds and bodies.
11. good-will for all beings, regardless of whether they are friends, enemies or unknown.
...
Summary
The goal of removing distracting thoughts is so that the 'mind becomes steadied internally, quieted, brought to singleness, and concentrated.' A mind thus concentrated is of immense benefit and may be readily applied for insight-vipassana.
May you sever craving, fling off the fetters, and with the complete penetration of conceit make an end of suffering.
Yogis, especially beginners, are often discouraged by distracting thoughts. They say that meditation is difficult and they want to give up because of distracting thoughts. Sincere yogis, can spend long periods sitting, walking or in other postures, apparently meditating but in fact, just thinking.
Thoughts of the past, present and future keep arising and the untrained mind with relatively weak concentration and mindfulness takes up these thoughts and for some time forgets the object of meditation. Then at some point, the mind recalls the object and begins again.
Some yogis feel discouraged because they identify as a person doing meditation. It may be helpful to put aside notions of identity while meditating. Identities are totally redundant when meditating. Are ice skates useful when sleeping in your normal bed? Is a canoe useful when cycling in the park far from water?
When meditating the yogi can put aside notions of identity and just note objects that arise and pass in the present moment. If the mind forgets and a train of thoughts takes over, then as soon as the mind remembers, just continue the noting. Try not to indulge in recriminations, self-doubt, doubt about the method and so on. These judgemental thoughts are not helpful.
A yogi can just note a thought as a thought, regardless of what the content of that thought might be. Thoughts of sport, food, oceans and Dhamma are all just thoughts. As soon as aware of thinking, the yogi can note "thinking, thinking, thinking..." and then note whatever other object arises. Sensations of discomfort, pains, itches, sensations of cold or heat; feelings of like and dislike; all should be noted and not clung to. Nothing is worth clinging to in this world, especially when meditating.
After some time of diligent practice, the mind will note a continuous stream of phenomena, arising and passing, some thoughts, some sensations, some feelings and so on, all just arising and passing...arising and passing... If sufficient energy is applied, the yogi will develop and enhance skills. There will be fewer lapses of concentration and mindfulness. More and more details will become apparent. The noting of objects appears faster, steady and the yogi's general feeling will be less of like and dislike and more of equanimity.
Majjhima Nikaya MN.152.4. Indriyabhaavanaa Sutta, The Development of the Faculties. (อินทริยภาวนาสูตร)
"Now Aananda, how is there there supreme development of the faculties in the Noble One's Discipline?
Here, Aananda, when a bhikkhu sees a form with the eye, there arises in him what is both agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable.
He understands thus: 'There has arisen in me what is agreeable, there are has arisen in what is disagreeable, there has arisen what is both agreeable and disagreeable. But that is conditioned, gross, dependently arisen, this is peaceful, this is sublime, this is, equanimity.' The agreeable that arose, the disagreeable that arose, and the both agreeable and disagreeable that arose cease just as quickly, just as rapidly, just as easily, and equanimity is established.
This is called in the Noble One's Discipline the supreme development of the faculties regarding forms cognizable by the eye.
Passages 5-9. of the Indriyabhaavanaa Sutta contain similar advice for smelling an odour with the nose, tasting a flavour with the tongue, touching a tangible with the body, and cognizing a mind-object with the mind.
The following passage applies more to yogis doing samatha. However, some yogis doing vipassana may find it useful if they are struggling to develop mindfulness and are bothered by distracting thoughts so much that they wish to give up meditation altogether...Don't give up! Be patient. Persevere.
Majjhima Nikaya MN20.8 Vitakkasa.n.thaana Sutta, The Removal of Distracting Thoughts. (วิตักกสัณฐานสูตร)
"Bhikkhus, when a bhikkhu is giving attention to some sign, and owing to that sign there arise in him evil unwholesome thoughts connected with desire, with hate, and with delusion, then when he gives attention to some other sign connected with what is wholesome, any such evil unwholesome thoughts are abandoned in him and subside, and with the abandoning of them his mind becomes steadied internally, quieted, brought to singleness, and concentrated.
When he examines the danger in those thoughts...When he tries to forget those thoughts and does not give attention to them...When he gives attention to stilling the thought-formation of those thoughts...When with his teeth clenched and his tongue pressed against the roof of his mouth, he beats down, constrains, and crushes mind with mind, any such evil unwholesome thoughts are abandoned in him...and his mind becomes steadied internally, quieted, brought to singleness, and concentrated.
This bhikkhu is then called a master of the courses of thought. He will think what ever thought he wishes to think and he will not think any thought he does not wish to think. He has severed craving, flung off the fetters, and with the complete penetration of conceit he has made an end of suffering.
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One's words.
The remedy is to give attention to 'some other sign connected with what is wholesome' rather than to the sign connected with what is unwholesome. This remedy may be easier said than done. Lord Buddha defines signs connected with what is unwholesome as 'thoughts connected with desire, with hate, and with delusion.'
As soon as a yogi doing vipassana is aware of a mind with desire, hate or delusion, the yogi should note the thought and immediately give attention to 'some other sign connected with what is wholesome' such as the breath or the sensation of touch. Though for a yogi doing samatha the wholesome sign might be a coloured disc-kasina, a bloated corpse, loving-kindness-metta or the the touch of the breath passing over the upper lip. Many more meditation objects are explained in the Vissudhimagga.
Daily Life
There are times when difficult issues arise in our lives and we may need to deal with them in a responsible, ethical and worldly way. There are also times when all that can practically be done has been done, yet we may still worry and think obsessively about problems. We may be stewing in anger over an injustice we are powerless to put right. We may be troubled or obsessed by unwanted or frustrated desires. We may be suffering with delusions of various kinds. Lord Buddha's advice applies in daily life as much as in meditation. In fact calming the mind in this way will help people to settle their minds for meditating at a later stage.
Lord Buddha recommended many signs 'connected with what is wholesome.' Here are some for you to consider:
1. Lord Buddha (if you are a Buddhist), think about his life and virtues
2. Dhamma, think about the Dhamma you have studied
3. Sangha, think about the virtues of the Noble Ones, read and recollect the lives of prominant disciples such as Thera Sariputta, Thera Mahamoggallana, Thera Kassapa, Thera Aananda, Thera Anuruddha, Theri Uppalavanna, Theri Khema, Theri Kisagotami and so on.
4. Morality, recollect how your life is harmless to self and others.
5. Generosity, recollect how you have selflessly donated to worthy causes (eg. the Sangha).
6. Deities, recollect the virtues of beings who have appeared in celestial realms as deities. I sometimes recall that some of these deities are also Noble Ones who may have been deities or human beings taught directly by Lord Buddha. One of the ways of recollecting the virtues of Lord Buddha is sattha devamanussanam "teacher of deities and humans."
There are many other signs 'connected with what is wholesome.' In popular psychology we are encouraged to imagine a beautiful park, with shady trees, swans and small friendly animals. We imagine ourselves sitting or lying in the shade near a bubbling brook or a small lotus pond. These images can calm our troubled minds and temporarily free us from the obsessive thoughts.
I have friends who like to listen to calming music that soothes them and relaxes their minds after a hard day at work. Some listen to the music on their portable music players while commuting.
In daily life we are not troubled all the time. It is also wholesome to reflect on:
1. the inevitability of illness, ageing and death.
2. making our lives simpler with fewer belongings and fewer distracting pastimes.
3. gratitude for our parents and teachers who cared for us and taught us life skills.
4. gratitude for friends and colleagues who helped us with our work and supported us in times of trouble.
5. compassion for unfortunate beings, including animals.
6. sympathetic joy (opposite of jealousy) for beings who currently enjoy wealth, good looks, fame etc.
7. equanimity while recalling that all beings are subject to kamma, good actions gets good result, bad action gets bad result.
8. wish that all beings act wisely so they may enjoy fortunate lives.
9. how to reduce our harmful impact on the Earth and other beings.
10. how to live with healthy minds and bodies.
11. good-will for all beings, regardless of whether they are friends, enemies or unknown.
...
Summary
The goal of removing distracting thoughts is so that the 'mind becomes steadied internally, quieted, brought to singleness, and concentrated.' A mind thus concentrated is of immense benefit and may be readily applied for insight-vipassana.
May you sever craving, fling off the fetters, and with the complete penetration of conceit make an end of suffering.
Sunday 11 January 2009
Aasava, Jhaana, Kusala
The suttas teach yogis about the practice for removing the aasava-taints so that kilesa-mental defilements no longer cause suffering. Samatha meditation also known as jhaana-absorption practice may temporarily suppress the taints but does not eliminate them. The complete removal of the taints is achieved with vipassana insight, the opening of the Dhamma eye of the Sotapanna-stream enterer and ultimately to a pure Arahat-fully-enlightened being.
The peace and clarity of mind attained with jhaana-absorption practice suppresses the mental hindrances-nivarana (sensual desire-kaamachanda, ill-will-vyaapaada, sloth and torpor-thiina-middha, restlessness and remorse-uddhacca-kukkucca, and sceptical doubt-vicikicchaa). The hindrances cover the the luminous mind of an untrained yogi. Concentration meditation-samatha can suppress the hindrances and temporarily allow the luminous mind to see more clearly the nature of reality. The samatha yogi would then begin vipassana practice. Upon exiting the absorption-jhaana, the bright and purified mind can thoroughly note all objects.
The three general characteristics of all phenomena (dukkha-unsatisfactoriness/pain, annicca-impermanent, and annattaa-not-self) would be perceived more distinctly until the aasava-taints are eliminated. Samatha yogis have been encouraged to note the changing nature of the components of first jhaana: vitakka-toward the object, vicaara-holding the object, piiti-rapture, sukkha-joy, and ekaggataa-one-pointedness.
Vipassana yogis who have not practiced jhaana-absorption may nevertheless develop a high level of concentration that can clear away the mental hindrances while continuously noting the arising and passing of phenomena. This is the technique I have practiced intermittently since 1982.
Putthujana-worldlings are still subject to the aasava-taints and may lapse into samsaara (an incalculable cycle of rebirths and suffering) - so scary. The refuge of the triple gem (Buddha, Dhamma, Sangha) is precious in this life, we may not be so fortunate in the next. Without the refuge of the triple gem we may adopt wrong views and harmful conduct that would create conditions for future unfortunate rebirths.
Lord Buddha recommended developing kusala-skilful/wholesome mind states and avoiding akulasa-unskilful/unwholesome mind states (and bodily and verbal behaviours). I plan to attend a long meditation retreat with the aim of developing those kusala-skilful/wholesome mind states and possibly eliminate the taints completely.
Majjhimanikaaya MN.36. Mahaasaccaka Sutta: The Greater Discourse to Saccaka
42. "When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldly, steady, and attained to imperturbability, I directed it to knowledge of the destruction of the taints. I directly knew as it actually is: 'This is suffering';...'This is the origin of suffering';...'This is the cessation of suffering';...'This is the way leading to the cessation of suffering';...'These are the taints';...'This is the origin of the taints';...'This is the cessation of the taints';...'This is the way leading to the cessation of the taints.'
43. "When I knew and saw thus, my mind was liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. When it was liberated there came the knowledge: 'It is liberated.' I directly knew: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'
Majjhimanikaaya MN.68. Na.lakapaana Sutta: At Na.lakapaana
7. "...the Tathaagata has abandoned the taints that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future rebirth, ageing and death; he has cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising..."
The peace and clarity of mind attained with jhaana-absorption practice suppresses the mental hindrances-nivarana (sensual desire-kaamachanda, ill-will-vyaapaada, sloth and torpor-thiina-middha, restlessness and remorse-uddhacca-kukkucca, and sceptical doubt-vicikicchaa). The hindrances cover the the luminous mind of an untrained yogi. Concentration meditation-samatha can suppress the hindrances and temporarily allow the luminous mind to see more clearly the nature of reality. The samatha yogi would then begin vipassana practice. Upon exiting the absorption-jhaana, the bright and purified mind can thoroughly note all objects.
The three general characteristics of all phenomena (dukkha-unsatisfactoriness/pain, annicca-impermanent, and annattaa-not-self) would be perceived more distinctly until the aasava-taints are eliminated. Samatha yogis have been encouraged to note the changing nature of the components of first jhaana: vitakka-toward the object, vicaara-holding the object, piiti-rapture, sukkha-joy, and ekaggataa-one-pointedness.
Vipassana yogis who have not practiced jhaana-absorption may nevertheless develop a high level of concentration that can clear away the mental hindrances while continuously noting the arising and passing of phenomena. This is the technique I have practiced intermittently since 1982.
Putthujana-worldlings are still subject to the aasava-taints and may lapse into samsaara (an incalculable cycle of rebirths and suffering) - so scary. The refuge of the triple gem (Buddha, Dhamma, Sangha) is precious in this life, we may not be so fortunate in the next. Without the refuge of the triple gem we may adopt wrong views and harmful conduct that would create conditions for future unfortunate rebirths.
Lord Buddha recommended developing kusala-skilful/wholesome mind states and avoiding akulasa-unskilful/unwholesome mind states (and bodily and verbal behaviours). I plan to attend a long meditation retreat with the aim of developing those kusala-skilful/wholesome mind states and possibly eliminate the taints completely.
Majjhimanikaaya MN.36. Mahaasaccaka Sutta: The Greater Discourse to Saccaka
42. "When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldly, steady, and attained to imperturbability, I directed it to knowledge of the destruction of the taints. I directly knew as it actually is: 'This is suffering';...'This is the origin of suffering';...'This is the cessation of suffering';...'This is the way leading to the cessation of suffering';...'These are the taints';...'This is the origin of the taints';...'This is the cessation of the taints';...'This is the way leading to the cessation of the taints.'
43. "When I knew and saw thus, my mind was liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. When it was liberated there came the knowledge: 'It is liberated.' I directly knew: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'
Majjhimanikaaya MN.68. Na.lakapaana Sutta: At Na.lakapaana
7. "...the Tathaagata has abandoned the taints that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future rebirth, ageing and death; he has cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising..."
Monday 5 January 2009
Wise Attention to Eliminate Aasava-Taints
Majjhimanikaaya MN.2. Sabbaasava Sutta: All the Taints (สัพพาสวสังวรสูตร)
3. "Bhikkhus, I say that the destruction of the taints is for one who knows and sees, not for one who does not know and see. Who knows and what? Wise attention and unwise attention. When one attends unwisely, unarisen taints arise and arisen taints increase. When one attends wisely, unarisen taints do not arise and arisen taints are abandoned.
4. "Bhikkhus, there are taints that should be abandoned by seeing. There are taints that should be abandoned by restraining. There are taints that should be abandoned by using. There are taints that should be abandoned by enduring. There are taints that should be abandoned by avoiding. There are taints that should be abandoned by removing. There are taints that should be abandoned by developing.
3. "Bhikkhus, I say that the destruction of the taints is for one who knows and sees, not for one who does not know and see. Who knows and what? Wise attention and unwise attention. When one attends unwisely, unarisen taints arise and arisen taints increase. When one attends wisely, unarisen taints do not arise and arisen taints are abandoned.
4. "Bhikkhus, there are taints that should be abandoned by seeing. There are taints that should be abandoned by restraining. There are taints that should be abandoned by using. There are taints that should be abandoned by enduring. There are taints that should be abandoned by avoiding. There are taints that should be abandoned by removing. There are taints that should be abandoned by developing.
Saturday 3 January 2009
Aasava - Taints are like a Seeping Abscess
There have been moments when the mind is relatively clear and concentrated, peaceful and calm. Then an object that activates lust or anger arises and with that a subtle sensation in the chest area and at the back of the throat reminiscent of sickness also arises. Then sati-mindfulness and samaadhi-concentration declines and awareness becomes cloudy as the mind follows the train of thought prompted by the lust or anger object. Swamped by delusion, the now weaker sati-mindfulness and samaadhi-concentration is less able to restrain the senses and the tendency to indulge in sensual pleasure or self-righteous anger proliferates. The weakened sati-mindfulness plaintively reminds "this is not right - there will be more suffering..." but the empowered lust/anger now belligerently pursues gratification.
Later while reflecting on the sensation in the chest I was reminded of a wet cloth or like a sponge seeping dirty fluid. It rose up the throat like bile though not bitter or sharp. The sensation was momentary partly because sati-mindfulness diminished simultaneously. As the noting mind declined the papanca-proliferating mind dominated.
Another time reflecting on this I visualised the sick feeling in the chest as a large abscess full of pus that had been latent until the contact with the lust/anger inspiring object squeezed polluting pus from the pregnant abscess. There was some relief from pressure from the build up of pus (kilesa-defilements) but this was unsatisfying as the pus spread seeping outwards and dulled the mind. I've been told I have a vivid imagination.
Based on my reading of suttas and Dhamma books and listening to Dhamma talks by venerable monks, I speculate that with stronger sati-mindfulness and samaadhi-concentration, the mind would have sufficient equanimity to note this and not lose the momentum of noting. The aasava-taint would not have the same effect and a yogi could avoid the dispersal of kilesa-defilements or if the aasava-taints were already eliminated.
Note that the intention to persist in noting and not allow the mind to be flooded by the defilements is skilful and to be cultivated. Conversely the intention to allow the mind to be flooded with defilements, or simply being unaware that there is a choice, is unskilful and to be avoided. In popular discourse these intentions are good karma and bad karma respectively.
A good friend suggested the chest sensation might be a form of tejodhaatu-heat element that is relatively cool and clammy compared with a normal warm sensation when the mind is relatively clear and bright. The tejodhaatu-heat element sensation arises in the chest area near the heart which is the life force of the body. I didn't have time to ask more detail on this point though the good friend did say it is good for yogis to think of the sensation as just tejodhaatu-heat element being active and not to be concerned about it as a problem. It is a natural element. Just keep noting the sensations and other phenomena arising and passing away. All these phenomena are not-self, impermanent and unsatisfactory.
When discussing it I hadn't told him about the visualisation of the aasava-taint as an abscess. After talking with him I thought about it again and realised the visualisation is a speculative concept and not real. He suggested focusing on what is real: the heat element or the wind element etc. Noting the three characteristics of all phenomena as they arise and pass away. Nothing is worth clinging to. Strive for liberation.
Another yogi friend suggested the vision of an abscess may have some element of truth to it. Perhaps I have a latent illness. She, being an experience meditator, suggested I keep noting the sensation, look deeply into it the way we look into the pain arising in the knee after sitting for a while.
The vipassana technique for dealing with knee pains is to observe it very closely. If there is sufficient sati-mindfulness and samaadhi-concentration there may also be a moderate degree of upekkhaa-equanimity. The pain is there and the noting observes the pain but the mind is not disturbed. In a similar way, I will try observing the chest feeling with equanimity and sustained mindfulness and concentration and then see what happens. In theory the chest sensation will change either into another kind of sensation or disappear altogether.
Later while reflecting on the sensation in the chest I was reminded of a wet cloth or like a sponge seeping dirty fluid. It rose up the throat like bile though not bitter or sharp. The sensation was momentary partly because sati-mindfulness diminished simultaneously. As the noting mind declined the papanca-proliferating mind dominated.
Another time reflecting on this I visualised the sick feeling in the chest as a large abscess full of pus that had been latent until the contact with the lust/anger inspiring object squeezed polluting pus from the pregnant abscess. There was some relief from pressure from the build up of pus (kilesa-defilements) but this was unsatisfying as the pus spread seeping outwards and dulled the mind. I've been told I have a vivid imagination.
Based on my reading of suttas and Dhamma books and listening to Dhamma talks by venerable monks, I speculate that with stronger sati-mindfulness and samaadhi-concentration, the mind would have sufficient equanimity to note this and not lose the momentum of noting. The aasava-taint would not have the same effect and a yogi could avoid the dispersal of kilesa-defilements or if the aasava-taints were already eliminated.
Note that the intention to persist in noting and not allow the mind to be flooded by the defilements is skilful and to be cultivated. Conversely the intention to allow the mind to be flooded with defilements, or simply being unaware that there is a choice, is unskilful and to be avoided. In popular discourse these intentions are good karma and bad karma respectively.
A good friend suggested the chest sensation might be a form of tejodhaatu-heat element that is relatively cool and clammy compared with a normal warm sensation when the mind is relatively clear and bright. The tejodhaatu-heat element sensation arises in the chest area near the heart which is the life force of the body. I didn't have time to ask more detail on this point though the good friend did say it is good for yogis to think of the sensation as just tejodhaatu-heat element being active and not to be concerned about it as a problem. It is a natural element. Just keep noting the sensations and other phenomena arising and passing away. All these phenomena are not-self, impermanent and unsatisfactory.
When discussing it I hadn't told him about the visualisation of the aasava-taint as an abscess. After talking with him I thought about it again and realised the visualisation is a speculative concept and not real. He suggested focusing on what is real: the heat element or the wind element etc. Noting the three characteristics of all phenomena as they arise and pass away. Nothing is worth clinging to. Strive for liberation.
Another yogi friend suggested the vision of an abscess may have some element of truth to it. Perhaps I have a latent illness. She, being an experience meditator, suggested I keep noting the sensation, look deeply into it the way we look into the pain arising in the knee after sitting for a while.
The vipassana technique for dealing with knee pains is to observe it very closely. If there is sufficient sati-mindfulness and samaadhi-concentration there may also be a moderate degree of upekkhaa-equanimity. The pain is there and the noting observes the pain but the mind is not disturbed. In a similar way, I will try observing the chest feeling with equanimity and sustained mindfulness and concentration and then see what happens. In theory the chest sensation will change either into another kind of sensation or disappear altogether.
Thursday 1 January 2009
Noting the Object
I read a few pages from Ven. Saydaw U Pandita's book The State of Mind Called Beautiful. This is a great book for yogis practicing the technique of Ven. Mahasi Sayadaw. I found many excellent passages. The following instructions struck a chord with me.
p. 88. A meditator's mind must continuously enter and penetrate the object. The mind should sink into its object (pavattati) at all times. When an object arises the mind has to be with it all the time, second by second, not losing sight of it. This is the function of mindfulness called asammosa rasa, meaning non-forgetfulness or keeping the object in view. One must no longer miss or forget the object, and not slip off from it.
p.89. A meditator who makes an honest, respectful effort to note each arising object will attain concentration and wisdom - - provided that his or her mindfulness is also strong in the preceding and succeeding moments. Then, too, he or she will gain the power to note the object automatically. This happens particularly at the time of the fourth insight knowledge (the fourth naana), the insight into the arising and passing away of objects. One sees dramatically the rapidity with which objects arise and pass away.
Between this and the fifth insight knowledge, which focuses on the dissolution of all objects, mindful noting still seems to be moving slower than the objects themselves. This is true for everybody during those stages of practice, no matter how diligently and continuously they are practicing. It is simply part of the unfolding of the insights.
p. 88. A meditator's mind must continuously enter and penetrate the object. The mind should sink into its object (pavattati) at all times. When an object arises the mind has to be with it all the time, second by second, not losing sight of it. This is the function of mindfulness called asammosa rasa, meaning non-forgetfulness or keeping the object in view. One must no longer miss or forget the object, and not slip off from it.
p.89. A meditator who makes an honest, respectful effort to note each arising object will attain concentration and wisdom - - provided that his or her mindfulness is also strong in the preceding and succeeding moments. Then, too, he or she will gain the power to note the object automatically. This happens particularly at the time of the fourth insight knowledge (the fourth naana), the insight into the arising and passing away of objects. One sees dramatically the rapidity with which objects arise and pass away.
Between this and the fifth insight knowledge, which focuses on the dissolution of all objects, mindful noting still seems to be moving slower than the objects themselves. This is true for everybody during those stages of practice, no matter how diligently and continuously they are practicing. It is simply part of the unfolding of the insights.
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