Based on texts sourced by Theravadin ("How to Really Cleanse Your Mind"). Original translation by Dhr. Seven, Ven. Karunananda, Ph.D. and Amber Dorrian, Wisdom Quarterly
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| The Buddha at Wat Yai Chai Mongkhon, Thailand (Hendry Niveo/flickr.com) |
“…Meditators, here [according to this teaching] the ordinary-uninstructed-worldling -- who has
neither seen noble ones [arya, enlightened individuals] nor great persons [brahmins, those ennobled by their actions], who is neither knowledgeable nor trained in the
teaching of noble ones -- does not know which thoughts are wise to think and which are unwise.
“So one thinks what is best left unthought and does not think what would be beneficial to think.
“So one thinks what is best left unthought and does not think what would be beneficial to think.
“Meditators, what thoughts
are best left unthought? Such thoughts as arouse sensual cravings not yet arisen and thoughts that develop arisen sensual cravings…
“Furthermore, one unwisely thinks:
- Was I in the past or not?
- What was I in the past?
- Will I be in the future or not?
- What will I be in the future?” (Sabbāsava Sutra).
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| The Buddha meditating on a lotus pedestal (Peterpribylla/flickr.com) |
“…O meditators, one who has heard the Dharma dwells in twofold seclusion -- with body secluded [withdrawn, guarded, protected, able to succeed in meditation] and with mind secluded.
“When dwelling secluded one recollects the Dharma
[one has learned] and follows it. At such times, O meditators, when secluded one
remembers and thinks about [contemplates] the Dharma again and again, mindfulness
[sati, diligence, presence of mind, non-evaluative awareness, attention without judgment] as a factor of enlightenment has begun... mindfulness as a factor of
enlightenment is being cultivated...” (SN, Mahavagga, Sīlasutta).
Recollection (mindful reflection) is important and so should be
emphasized in practice, leave “thinking” and pondering aside and just watch carefully and attentively.
A Real Miracle
The Buddha was once describing various miraculous powers, saying that only one impressed him, the miracle of instruction: “And what, Kevatta, is the
miracle of instruction? Here, Kevatta, a wandering ascetic teaches: 'Think in
this way; do not think in that way. Reflect [bear in mind, attend to] in this way; do not reflect in that way. Reject this;
attain and dwell in that.' This, Kevatta, is called the miracle of
instruction” (Kevatta Sutra, DN).
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| Buddhas of the past represented in gilded Burmese style (Sandrotto/Flickr.com) |
“I too, brahmin, instruct: 'Think in this way; do not think in that way. Reflect in this way; do not reflect in that way. Reject
this; attain and dwell in that” (Brahmana Vagga, Dvebrahmana Sutra, AN 3).
“…[A]s one has heard and learned the Dharma,
one follows it in thought, in reflection, closely
investigates it with mind. Thus thinking and reflecting and
investigating according to the Dharma which one has heard and memorized [taken up completely], one's heart is released through the
ultimate destruction of ignorant attachment” (Mahavaggo, Phagguna Sutra, AN 6).
What is Meditation?
What is Meditation?
“...O meditators, whenever a meditator
follows, reflects on, and investigates the Dharma heard and memorized then, at that time, one is experiencing the meaning, experiencing the truth [of it]. And for one experiencing the meaning, experiencing the Dharma gladness arises. For
the gladdened meditator, joy arises. And the joyful one’s body becomes tranquil.
When the body become tranquil, one experiences happiness. And the happy person’s mind/heart
becomes collected, concentrated...”
Contemplating the Dharma, if practiced systematically and correctly, turns into deep meditation, serene and mindful, “concentrated” -- calmed and collected, intensified to what the mind or heart is really capable of -- and insightful.
How can mindfulness (bare, non-judgmental awareness) lead to a concentrated mind, to the absorptions (jhanas), and finally to liberating-insight?
How can mindfulness (bare, non-judgmental awareness) lead to a concentrated mind, to the absorptions (jhanas), and finally to liberating-insight?
“O meditators, whoever being greedy [full of distracting cravings]
has rid oneself of greediness, ill-tempered [angry, resentful, wrathful, upset] has rid oneself of
ill-temper, angry has rid oneself of anger... That person observes self [the Five Aggregates of Clinging] cleansed
of harmful, unwholesome states and traits. Observing oneself purified [temporarily released or cleansed] of these harmful, unwholesome states and traits, gladness arises. For
the gladdened one joy is born. The body of the joyful person calms. With a
calm body one experiences happiness. The happy one’s mind/heart attains
concentration” (Cula Assapura Sutra, MN).
“Right concentration,” the Noble Eightfold Path factor, can be defined as the first four absorptions (jhanas) as the ideal, but not exclusive, base for successful insight practice. Not all preparation for meditation is useful.
“Right concentration,” the Noble Eightfold Path factor, can be defined as the first four absorptions (jhanas) as the ideal, but not exclusive, base for successful insight practice. Not all preparation for meditation is useful.
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| If I shave it, I'm a nun and drug free, right? |
There is a danger of “meditating" in a way that is NOT beneficial, does not lead to success, a false or futile way of doing it:
“...And again, O meditators, there
a meditator who long thinks [contemplates] and reflects and investigates some Dharma heard and memorized. One thinking those Dharma-thoughts spends too much of
the day, neglects [mental] seclusion, does not yoke oneself to inner
mental tranquility. This meditator is called someone who is a 'Think-a-lot' (vitakkabahulo) not a 'Dharma-dweller' (dhammavihārī).”
The Buddha encourages sincere students to hear the Dharma and to listen in such a way that they remember it. But it is not enough to hear or even to memorize it. The Buddha encouraged hearers to then make use of it -- to go and dwell on
the Dharma learned in a calmly contemplative way.
If they do, they will be relieved of doubt. Their minds will become coherent, unified, and experience absorption (jhana). If they practice regularly and frequently, they might experience the stilling of the mind/heart right away. Or they may need to be persistent and calmer, avoiding any self-criticism or dejection. Balanced effort without one's practice being upset by craving, aversion, or delusion, the Three Poisons of the heart/mind.
How to Practice
While contemplating aspects of the Dharma is the way to still
the heart/mind, if one simply “thinks about” or “daydreams,” one is missing the
point.
The ultimate goal has to be to experience for oneself what one is reflecting on or thinking about.
How did the nuns and monks and lay meditators at the time of
the Buddha do this practice of correctly contemplating or mindfully reflecting to purify
their hearts/minds?
“One equipped with this
noble (ennobling) mass of virtue, equipped with this noble restraint of the senses,
equipped with this noble mindfulness and clear comprehension [sati-sampajanna, bare awareness and presence of mind], equipped with
this noble contentment resorts to a secluded place:
“a
jungle, the foot of a tree, a mountain, a grove, a mountain cave, a
charnal ground (cemetery), a forest abode, under the open sky, on a heap of straw. After eating, having returned from alms round, one sits down,
having crossed the legs and straightened the body [so that it is firm and attentive to remove weariness], one places/applies awareness (attention, remembrance) in front of one [literally, around the face].”
Overcoming the Five Hindrances
2. “One has given up anger and ill-will. Dwelling with a heart/mind free of anger and
ill-will, one is instead filled with kindness and compassion for the welfare of all living
beings.
3. “One has rejected sloth and torpor [physical tiredness and mental sluggishness]. And without sloth and torpor one dwells perceiving light [the nimitta, inner light, the counterpart sign of meditation], mindful and clearly aware.
4. “One has thrown out restlessness and remorse, dwells stilled, with heart/mind at peace.
5. “One has overcome doubt, dwells having transcended (moved beyond) doubt. One is without doubt regarding wholesome things.”
What is there to "do"?
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| Uwe Shwarzbach (uwebkk/flickr.com) |
Meditators, particularly Buddhist monastics, spend their afternoons actively purifying their hearts/minds of unwholesome states and traits (habits).
When they succeed they
experience the bliss and serenity of the absorptions (jhanas) and are then ready to move onto contemplating Dependent Origination or the 14 exercises outlined in the discourse on the Four Foundations of Mindfulness (DN 22) to develop insight-wisdom.
Clearly, purification of the mind and the heart is gradual and considerable. It usually takes more than an afternoon of mental and physical withdrawal or seclusion.
The Five Hindrances,
which meditators begin to see very clearly and take measures to counter as they purify themselves, are obstacles. The Buddha offers a variety of antidotes such as
meditation themes. In the case of sensual craving, the first and usually foremost hindrance, the Buddha advised meditators to practice:
"O meditators, I do not see a better thing that will prevent sensual craving from arising if it has not yet arisen and that will remove sensual craving if it has already arisen than contemplating a foul (meditative) object. Wisely reflecting, O meditators, on a foul object [such as some repugnant aspect of bodies], O meditators, will prevent unarisen sensual cravings from arising and
will remove sensual cravings which have already arisen.”
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