A model- how the mind works and more...

Model #1

Model #2

These are two preliminary models designed by me after researching Buddhists texts (suttas). I am open to any suggestions to edit these models. I may keep editing these models as I go along researching more Suttas. The model#1 shows how a mind works in an ordinary person. Yellow bubbles in Model#2 shows the points of application of TheFoundations of Mindfulness: (Satipatthana Sutta) and how it may work in a fully enlightened being. The green bubble shows The Three Basic Facts of Existence (The Three Characteristics (ti-lakkha.na), Impermanence (Anicca), Suffering or Unsatisfactoriness (dukkha) and Not-self or Insubstantiality (anattaa). This is the final common pathway of contemplation to insight (vipassana).

( Please see labels for more posts on these subjects)

Please Note:

*Yoniso manasikara - translated in English as wise attention. This can be broken down to (Yo+Nisi+Manasikara) Yoniso manasikara means the correct understanding of how the mind works. This is reason for the name I chose for my model "the mind works."

Wise attention (Yoniso manasikara) is a critical point in the flow chart in the model.

Buddha has treated dependent origination many ways. In some suttas has started examining it from the middle. In my flow chart too I am not using the conventional 12 step formula. However I am treating the organism as is and start I from the 6 sense bases as they are ones that connect us to the external world. Please see other posts for detail examinations of dependent origination (se labels on dependent origination).

Methods of getting rid of distracting thoughts during meditation

I this sutta Buddha discusses about 5 methods of getting rid of distracting thoughts during meditation when evil unskillful thoughts connected with desire, hate, and delusion arise in a person who is intent on the higher consciousness (Jhanas).

1. Replace: he should reflect on a different object which is connected with skill.

2. Reflect: he should ponder on the disadvantages of unskillful thought.

3. Reject:he should in regard to them, endeavor to be without attention and reflection.

4. Removal: he should reflect on the removal of the (thought) source of those unskillful thoughts.

5. Restrain:he should restrain, subdue and beat down the (evil) mind by the (good) mind, with clenched teeth and the tongue pressing on the palate.

There are five beautiful similes for each method and one example is given in the post below.

Like an experienced carpenter...

http://wisdomthroughmindfulness.blogspot.com/2009/03/like-experienced-carpenter.html

If you want to read all the similes please read the full sutta and the link is given below:

Vitakkasanthana Sutta: The Removal of Distracting Thoughts

translated from the Pali by

Soma Thera

http://www.accesstoinsight.org/tipitaka/mn/mn.020.soma.html

Two Kinds of Thoughts

In this sutta Buddha talks about 2 kinds of thoughts:

#1. Thoughts of Sensuality, Thoughts of ill will, Thoughts of harm

#2. Thoughts of Non-sensuality, Thoughts of non-ill will (loving-kindness), Thoughts of Non-harm (compassion)

Type #1. Leads to your own affliction or to the affliction of others or to the affliction of both. It obstructs discernment, promotes vexation, & does not lead to Unbinding.

Type #2. Leads neither to your own affliction, nor to the affliction of others, nor to the affliction of both. It fosters discernment, promotes lack of vexation, & leads to Unbinding.

When the thoughts of type #1 arises, he advised us to reflect on the danger of this thoughts (method 2 of the Vitakkasanthana Sutta, please see the post above) and get rid of them.

In his own words: "As I noticed that it leads to my own affliction, it subsided. As I noticed that it leads to the affliction of others... to the affliction of both... it obstructs discernment, promotes vexation, & does not lead to Unbinding, it subsided. Whenever thinking imbued with ill will had arisen, I simply abandoned it, destroyed it, dispelled it, wiped it out of existence."

He also said: "Whatever a one keeps pursuing with his thinking & pondering, that becomes the inclination of his awareness."

Dvedhavitakka Sutta: Two Sorts of Thinking translated from the Pali by Thanissaro Bhikkhu

http://www.accesstoinsight.rg/tipitaka/mn/mn.019.than.html

Also please see this beautiful simile from the sutta (click on the title) :There lived a large herd of deer...

So it is possible to change our mind with practice and ultimately change our own behavior pattern, either good or bad. It is a matter of shift in the thinking pattern in the mind and with practice speech and bodily action will follow. To begin with it may be nice if we can implement thoughts of loving kindness, non-ham in our society too. It will be more effective if we start this at an early age, like an early childhood education program in schools. If this happens in the future we should see less of these horrible school shootings, murders and other violence we in our society today. The key is the practice of loving-kindness (see labels). It is not difficult and it will benefit you and people around you too.

Also Note: This sutta is basically an expansion (both Wrong Intention and the Right Intention) of the second step in the Noble Eightfold Path (The Right Intention*). Please see the link below.

http://www.accesstoinsight.org/lib/authors/bodhi/waytoend.html#ch2

*

2. Right Intention

While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions: 1. the intention of renunciation, which means resistance to the pull of desire, 2. the intention of good will, meaning resistance to feelings of anger and aversion, and 3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion.

http://www.thebigview.com/buddhism/eightfoldpath.html

Shame and the fear for unwholesome deeds ...a key to this path.

It is fascinating how something very basic such as following the five precepts can lead to enlightenment. This is the power of the Dhamma, the teachings of the Buddha. The path is very gradual and can be done. In this sutta too, just like the post below (Avijja Sutta), shows that association with bad friends (Asathpurisa Sevanaya) can hinder the path. The shame and the fear for unwholesome deeds as well as the diligence to prevent or get rid of unwholesome deeds can be considered as the first three "stepping stones" in this path. This is basically morality or following the precepts.

Thayodhamma sutta (Abandon three things at a time).

To abandon

1. Birth

2. Old age

3. Death

You have to abandon

1. Greed (passion)

2. Hatred

3. Delusion

To abandon the above three you have to abandon

1. Personality view

2. Doubt

3. Rituals and observances

To abandon the above three you have to abandon

1. Drowsiness of the mind

2. Following the wrong path

3. Unwise attention

To abandon the above three you have to abandon

1. Unmindfulness (wrong mindfulness)

2. Unawareness

3. Mental distraction

To abandon the above three you have to abandon

1. Dislike to see the noble ones

2. Dislike to hear the noble teachings

3. Fault-finding mind

To abandon the above three you have to abandon

1. Conceit

2. Unrestraint

3. Immorality

To abandon the above three you have to abandon

1. Lack of confidence

2. Dislike to listen to others

3. Laziness

To abandon the above three you have to abandon

1. Unfriendliness

2. Disobedience

3. Bad Friends (Asathpurisa Sevanaya)

To abandon the above three you have to abandon

1. Shamelessness

2. Fearlessness

3. Non-diligence

To listen to MP3 of Thyodhamma Suttahttp://www.gautamabuddha.ca/bana/english/14_Kitariri_Sutta.MP3(In the link it should read Thayodhamma sutta, not Kitagiri sutta)

It all starts with a good friend...

Ven. Ananda was once thinking to himself that the practice of monastic life depended half on good friends and half on his own effort, so he said to the Buddha, "This is half of the holy life, that is, good friendship, good companionship, good comradeship." The Buddha replied, "Not so, Ananda. Not so, Ananda. This is the entire holy life, Ananda, that is, good friendship, good companionship, good comradeship (kalyana mitta)"

http://www.londonbuddhistvihara.org/samadhi/May2003.htm

So this path to liberation all starts with a good friend, a Noble friend(Kalyana Mitta or some times also referred to as Sathpurisa in Pali).

Now who is a Kalyana Mitta ?

1. One who has faith (Saddha) in Buddha, Dhamma and the Sangha and encourages you to do so.

2. One who has virtue (Sila) and encourages you to do so.

3. One who practices generosity (Dana) and encourages you to do so.

4. One who has the "Right View" (Samma Dhitthi) and and encourages you to do so.

So how does the path to liberation starts with a good friend (Kayana Mitta) ?

I heard this excellent Dhamma talk yesterday by Ven. Muditha Thera at the Missisauga Buddhist Vihara. The sutta was called Avijja sutta (AN 10.61). I could not find an English translation of this sutta so far on the web therefore I will try to summarize it.

This sutta basically talks about factors that will influence Ignorance. To be free from ignorance is one of the main tasks in this path. A good friend is essential for this task.

Now lets examine how it works according to this sutta.

There are two sequences discussed in this sutta. Each of the factors in both sequences has its own nutriment.

The first sequence:

1. Ignorance (Avijja) and the nutriment for ignorance is...

2. The five hindrances (Pancha Nivarana) and the nutriment for this is...

3. The three ways of bad conduct (mind, body and speech) (Trivida Duscharita) and the nutriment for this is...

4. Unrestraint of faculties (Indriya Asanvaraya) and nutriment for this is...

5. Unmindfulness and no clear comprehension (Asati and Asampajanna) and nutriment for this is...

6. Unwise consideration (Ayoniso manasikara) and nutriment for this is...

7. No confidence/faith/conviction (Asddha) (in Buddha, Dhamma, and the Sangha) and nutriment for this is...

8. Not listening to true Dhamma (asadhamma sarvanaya) and nutriment for this is...

9. Not associating with good friends or Kalyana Mitta (Asathpurisa Sevanaya).

So NOT associating with good friends or Kalyana Mitta (Asathpurisa Sevanaya) is the staring nutriment to the path that finally ends up with Ignorance (Avijja).

The second sequence:

1. True Knowledge (Vijja) and the nutriment for this is...

2. The Seven Enlightenment factors (Saptha Bojjhanga) and the nutriment for this is...

3. The Four Foundations of Mindfulness (Satara Satipattana) and the nutriment for this is...

4. The three ways of good conduct (mind, body and speech) (Trivida Sucharita) and the nutriment for this is...

5. Restraint of faculties (Indriya Sanvaraya) and nutriment for this is...

6. Mindfulness and clear comprehension (Sati and Sampajanna) and nutriment for this is...

7. Wise consideration (Yoniso Manasikara) and nutriment for this is...

8. Confidence/Faith/Conviction (Sddha) (in Buddha, Dhamma, and the Sangha) and nutriment for this is...

9. Listening to true Dhamma (Sadhamma Sarvanaya) and nutriment for this is...

10. Association of good friends or Kalyana Mitta (Sathpurisa Sevanaya).

...And again you can see association of good friends or Kalyana Mitta (Sathpurisa Sevanaya) leads to that path that ends in True Knowledge or Vijja

These two sequences are almost an opposite mirror reflections of each other. However in the first sequence the Five Hindrances are replaced and reflected as two factors in the second sequence, The Seven Enlightenment Factors and The Four Foundations of Mindfulness. This is because the suppression of the Five Hindrances will help to establish the The Four Foundations of Mindfulness and that will lead to the Seven Enlightenment Factors.

Also read:

The formula to progress in path of enlightenment

http://wisdomthroughmindfulness.blogspot.com/2008/06/formula-to-progress-in-path-of.html

P.S.

1. I will post here the link to Ven. Muditha Thera's talk (in Sinhalese) when it is available.

2. Here is an link to an English audio discussion of this Aviija sutta which I found in the internet:

http://www.mahamevna.ca/bana/english/19_Power_of_Friends.MP3

How to subdue hatred or anger towards another person...

In one sutta Ven. Sariputta spoke about 5 types of people and how we can subdue hatred towards them.

Here is one example:

"And as for a person who is impure in his verbal behavior, but pure in his bodily behavior, how should one subdue hatred for him?

Just as when there is a pool overgrown with slime & water plants, and a person comes along, burning with heat, covered with sweat, exhausted, trembling, & thirsty. He would jump into the pool, part the slime & water plants with both hands, and then, cupping his hands, drink the water and go on his way. In the same way, when the individual is impure in his verbal behavior but pure in his bodily behavior, one should at that time pay no attention to the impurity of his verbal behavior, and instead pay attention to the purity of his bodily behavior. Thus the hatred for him should be subdued.

Aghatavinaya Sutta: Subduing Hatred (2)

translated from the Pali by

Thanissaro Bhikkhu

You can look at the good side of a person, (verbal, bodily or mental behavior) even sometimes its difficult to find. There has be some good in everybody and if we look hard enough and we will find. This way we can subdue hatred towards that person. One such example is shown in the simile above. It is like getting a drink of water with difficulty from a slimy pond covered with water plants.

If you want to read all the other examples, please follow the link below:

http://www.accesstoinsight.org/tipitaka/an/an05/an05.162.than.html

Further examination of Dependent Origination...

The 12 step dependent origination is as follows.

1. From the remainderless fading & cessation of that very ignorance comes the cessation of fabrications (volitional formation/sankhara)

2. From the cessation of fabrications comes the cessation of consciousness.

3. From the cessation of consciousness comes the cessation of name-&-form.

4. From the cessation of name-&-form comes the cessation of the six sense media.

5. From the cessation of the six sense media comes the cessation of contact.

6. From the cessation of contact comes the cessation of feeling.

7. From the cessation of feeling comes the cessation of craving.

8. From the cessation of craving comes the cessation of clinging/sustenance.

9. From the cessation of clinging/sustenance comes the cessation of becoming.

10. From the cessation of becoming comes the cessation of birth.

11. From the cessation of birth,

12. then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering."

-Paticca-samuppada-vibhanga Sutta: Analysis of Dependent Co-arising translated from the Pali by Thanissaro Bhikkhu

http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.002.than.html

1. In a mind with the ignorance:

Volitional formation (sankhara) are made of meritorious karma (puññ'ābhisankhāra), demeritorious (apuññ'abhisankhāra) and imperturbable (āneñj'ābhisankhāra). They all have the potential to make bahva (kamma formation for the vipaka) as long as there is craving and clinging along the way. The meritorious karma-formations (puññ'ābhisankhāra) has the potential make birth in Karma Loka and Rupa Loka (sensuous and the fine-material sphere). This could a result of positive kamma for example, Dana(generosity) Sila (virtue), Bhavana (meditation) and attainment of Rupa Jhanas (fine matrial Jhanas) respectively. The demeritorious (apuññ'abhisankhāra) sankhara will only result bhava in the Karma Loka (sensuous sphere) for example in the Hell realms, and the 'imperturbable'(āneñj'ābhisankhāra) only to the Arupa Loka (immaterial sphere)

Then six senses (sixfold sense base -salayatana) works as follows.

When the eye meets an object, the eye consciousness arises. The union of these three: The eye + the object + the eye consciousness = contact (arises)
(The same is true for all other 5 senses).

Contact gives rise to feeling.
Feeling then gives rise to craving which gives rise to clinging and subsequently to becoming (Bhava). This is the kamma formation for resultant vipaka in the future.

After death the vinnana ( the stream of consciousness) continues, driven by the craving of previous existence. The three sankaras (see above) have already done the job for its arrival
(Bhava-kamma formations for resultant vipaka).

2. In a mind without ignorance (in fully enlighten being)

None of the three volitional formations are present.

"Monks, when the monk's ignorance has faded and is dispelled when science* has arisen he does not intend merit, does not intend demerit neither does he intend imperturbability"

-Parivãmansana sutta, Saüyutta Nikàya

http://www.metta.lk/tipitaka/2Sutta-Pitaka/3Samyutta-Nikaya/Samyutta2/12-Abhisamaya-Samyutta/06-Dukkhavaggo-e.html

* Science- vijja [vijjaa]:Clear knowledge; genuine awareness; science (specifically, the cognitive powers developed through the practice of concentration and discernment).

Therefore no consciousness (vinnana) for the future being. This leads to no more name and form (namarupa) for the future being and no generation of six sense bases (birth*) for the future continuation of the dependent origination. No more contact, feeling, clinging.... future birth is ended.

"Not intending and not planning he does not cling to anything in the world. The clinging severed he is not worried. Not worried he is extinguished internally. He knows birth is destroyed, the holy life is lived, duties are done, there is nothing more to wish."

-Parivãmansana sutta, Saüyutta Nikàya

http://www.metta.lk/tipitaka/2Sutta-Pitaka/3Samyutta-Nikaya/Samyutta2/12-Abhisamaya-Samyutta/06-Dukkhavaggo-e.html

Therefore the link common to past and the future birth of the 12 step depended origination fomula above is the six sense bases.

Now how does the existing six sense bases work in a fully enlightened being in the present. In the case of a fully enlightened being there is no more ignorance. This is the first step in depended origination (see the 12 steps above). With the destruction of ignorance two other defilements, craving and clinging will also be gone (simultaneously).

"He feels pleasant feelings, knows they are impermanent and knows should not cling to them. Or take delight in them. Feels unpleasant feelings, knows they are impermanent and should not cling to them, or delight in them. Feels neither unpleasant nor pleasant feelings, knows they are impermanent, knows should not cling to them, or delight in them"

"No more clinging, and therefore no more becoming, no more birth, no more old age, illness, death all which are causes of suffering."

-Parivãmansana sutta, Saüyutta Nikàya

http://www.metta.lk/tipitaka/2Sutta-Pitaka/3Samyutta-Nikaya/Samyutta2/12-Abhisamaya-Samyutta/06-Dukkhavaggo-e.html