Unhappiness (stress or suffering) is caused by Mental Proliferation-it is like a 'cancer' in the mind

Figure 1.

Figure 1 shows the path of mental proliferation. The numbers from 1-4 indicates the direction of the flow of this process. Also thoughts can be retrieved from the memory to add to this process.

Figure 2

Figure 2 shows where we can fix this problem of mental proliferation. It is mainly The Foundations of Mindfulness and insight meditation (yellow and green bubbles), taught by the Buddha about 2600 ago. Parts of mindfulness meditation is now used in many clinical applications as a secular form and it is now called Mindfulness Based Stress Reduction (MBSR) and Mindfulness Based Cognitive Therapy (MBCT).

A cancer is generally defined as "uninhibited proliferation of cells". As we all know this can cause all sorts of problems in the body. Similarly in the mind too uninhibited mental proliferation of thoughts can cause all sorts of problems in the mind. Thoughts about the past such as "I should not have done this or that..." may lead someone to depression. In the same way uncontrollable proliferation of thoughts about the future such "what if this happens..." may take someone to anxiety states. This the cause of our unhappy states of mind.

So can we understand how this "mental proliferation" work in the mind?

In Madhupindika Sutta: The Ball of Honey Buddha gives us great insights about this process of "mental proliferation" or term called "papañca" in Pali.

Thanissaro Bhikkhu says "What one feels, one perceives (labels in the mind). What one perceives, one thinks about. What one thinks about, one "papañcizes." Through the process of papañca, the agent then becomes a victim of his/her own patterns of thinking: Based on what a person papañcizes, the perceptions & categories of papañca assail him/her with regard to past, present, & future forms cognizable via the eye [as with the remaining senses]

contact > feeling > perception > thinking (mental formations) > the perceptions & categories of papañca (past, present and the future).

http://www.accesstoinsight.org/tipitaka/mn/mn.018.than.html

In the original sutta it says like this:

"Dependent on eye & forms, eye-consciousness arises. The meeting of the three is contact. With contact as a requisite condition, there is feeling. What one feels, one perceives (labels in the mind). What one perceives, one thinks about. What one thinks about, one objectifies. Based on what a person objectifies, the perceptions & categories of objectification assail him/her with regard to past, present, & future forms cognizable via the eye.

"Dependent on ear & sounds, ear-consciousness arises...

"Dependent on nose & aromas, nose-consciousness arises...

"Dependent on tongue & flavors, tongue-consciousness arises...

"Dependent on body & tactile sensations, body-consciousness arises...

"Dependent on intellect & ideas, intellect-consciousness arises*. The meeting of the three is contact. With contact as a requisite condition, there is feeling. What one feels, one perceives (labels in the mind). What one perceives, one thinks about. What one thinks about, one objectifies. Based on what a person objectifies, the perceptions & categories of objectification assail him/her with regard to past, present, & future ideas cognizable via the intellect."

*Please note: The term intellect & ideas are used for mind objects and intellect-consciousness used for mind-consciousness here compared to the mind works model (Figure 1 & Figure 2).

If you apply here my mind works model again you can see how this happens in the mind (Figure 1). Also thoughts can be retrieved from the memory to add to this process. Therefore this could happen without actual senses not being active in the process, like sort of "day dreaming".

Last weekend I attended a one day CME (continuing medical education) workshop organized by the Ontario College of Family Physicians in Toronto on "Mindfulness Based Cognitive Therapy" (MBCT). It was done very well and was well received by many Physicians. Here again they aknowledged they use a part of mindfulness meditation extracted from The Four Foundations of Mindfulness taught by the Buddha, about 2600 years ago. Here they mainly use the mindfulness /contemplation on perception (breath meditation/body scan/walking), mindfulness/contemplation on feelings (pleasant, unpleasant) and mindfulness/contemplation on consciousness or thoughts (emotions such as anger) which are shown in three of the four yellow bubbles. The mindfulness Bases Stress Reduction (MBSR) and MBCT is now used in many hospitals and medical centers around the world for the treatment of depression and many other illness (see labels) mindfulness teachings of the Buddha here are used in a "secular" form.

So where can we apply mindfulness methods to stop this thought proliferation in relation to the original teachings of the Buddha?

The mindfulness (The Foundations of Mindfulness: Satipatthana Sutta, Figure 2 in yellow bubbles) trains you to be in the present moment with the object you choose to contemplate. This will reduce the mind being "hijacked" to the past and the future and proliferating itself. This will then control or even get rid of this abnormal thought proliferation or the "cancer" in our mind. Practice of mindfulness will eventually help you gain wisdom and insight (vipassana) of the real nature of the working of the mind. 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).

Here is the full sutta:

Madhupindika Sutta: The Ball of Honey

translated from the Pali by

Thanissaro Bhikkhu

http://www.accesstoinsight.org/tipitaka/mn/mn.018.than.html

Consciousness grows like a tree supported by...

Figure 1

Figure 2

Figure 3

In this sutta Buddha used a beautiful simile of a tree...

There five means of propagation of a tree.

1. By Roots

2. By Stems

3. By Joints

4. By Cuttings

5. By Seeds

Now there are three scenarios:

Scenario#1

If these five means of propagation are not broken, not rotten, not damaged by wind & sun, mature, and well-buried, but there is no earth (soil) and no water, it would not exhibit growth, increase, & proliferation.

Scenario#2

If these five means of propagation are broken, rotten, damaged by wind & sun, immature, and poorly-buried, but there is earth (soil) & water, it would not exhibit growth, increase, & proliferation.

Scenario #3

If these five means of propagation are not broken, not rotten, not damaged by wind & sun, mature, and well-buried, and there is earth (soil) & water, they would exhibit growth, increase, & proliferation.

In this simile earth (soil) where the tree grows is compared to form, feeling, perception and mental formations (fabrications). Water compared craving (delight & passion). The five means of propagation is compared to how consciousness together with its nutriments (Figure 1).

Therefore consciousness, when taking a stance, stand attached to form, feeling, perceptions and mental formations (fabrications). It is supported by form, feeling, perceptions and mental formations(fabrications). It is also established on form, form, feeling, perceptions and mental formations(fabrications) watered with carving, it would exhibit growth, increase, & proliferation (Figure 1).

Buddha said" "Were someone to say, 'I will describe a coming, a going, a passing away, an arising, a growth, an increase, or a proliferation of consciousness apart from form, from feeling, from perception, from mental formations (fabrications),' that would be impossible. (Please See Figure 2 to examine the their inter-relationship)

He also said "If a monk abandons craving for form, feeling, perceptions, mental formations (fabrications) and consciousness, then owing to the abandonment of craving, the support is cut off, and there is no base for consciousness. Consciousness, thus unestablished, not proliferating, not performing any function, is released. Owing to its release, it is steady. Owing to its steadiness, it is contented. Owing to its contentment, it is not agitated. Not agitated, he (the monk) is totally unbound right within. He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'"

So if you compare this to the above simile of the tree, it will be like trying to propagate a tree when the means of propagation (roots, stems, etc) are broken, rotten, damaged by wind & sun, immature, and poorly-buried, and there is no earth & water, it would not exhibit growth, increase, & proliferation. It will be impossible for a tree grow!

Now there some important points in this sutta about the five aggregates.

According to Buddha consciousness cannot....

1. Come or go without feeling, perceptions, mental formations (fabrications).

2. Pass away or arise without feeling, perceptions, mental formations (fabrications)

3. Grow, increase or proliferate without feeling, perceptions, mental formations (fabrications)

In other suttas it has been said that consciousness and name-and-form (namarupa) are dependent on each other. One cannot survive without the other.

For example, Buddha said: "... Ananda, from name-and-form as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-and-form" (Maha-nidana Sutta).

The name-and-form consists of feeling, perceptions, mental formations (fabrications), contact and attention according to sutta. So if if we apply this to my previous mind works model#1 I proposed (Figure 3) you can this model can work according to this sutta. As we continue explore more we will try the apply other other related suttas and test this hypothesis (model) again and again.

Bija Sutta: Means of Propagation

translated from the Pali by

Thanissaro Bhikkhu

http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.054.than.html

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