How to really cleanse your mind

Can a practice that we undertake which does not purify our mind be truly considered “cultivation of the mind”? Let’s forget our concepts and ideas about “meditation” for a moment and look at some words of the Awakened One on how to clean and purify our minds as a beautiful activity in and by itself…

[The Buddha:]…Here, bhikkhus, the ordinary man has not seen Noble Ones and Great Men, not clever and not tamed in their teaching, does not know the thoughts that should be thought and should not be thought. So he thinks thoughts that should not be thought and does not think thoughts that should be thought. Bhikkhus, what thoughts that should not be thought are thought? Those thoughts that arouse non-arisen sensual desires, and thoughts that develop arisen sensual desires….He thinks unwisely in this manner:`Was I in the past or wasn’t I in the past? Who was I in the past? How was I in the past? Become who and who was I in the past? Will I be in the future, or will I not be in the future? What will I be in the future? How will I be in the future? Who will I become and who will I be in the future?’

So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti…. ‘‘So evaṃ ayoniso manasi karoti – ‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ? Na nu kho ahosiṃ atītamaddhānaṃ? Kiṃ nu kho ahosiṃ atītamaddhānaṃ? Kathaṃ nu kho ahosiṃ atītamaddhānaṃ? Kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānaṃ? =>Middle Length Sayings, (Majjhima Nikaya), Sabbāsava Sutta.

[The Buddha:]…Such a monk, o monks, who has heard the Dhamma, dwells with a double kind of seclusion – he dwells with his body secluded and with his mind secluded. When he dwells thus secluded he (constantly) remembers verbatim [lit. “remembers along”] that Dhamma [i.e. the one he heard] and follows that Dhamma in thoughts [lit. “thinks along”]. At such a time, o monks, when a monk thus secluded remembers and thinks about that Dhamma again and again, mindfulness [lit. memory] as a factor of awakening has begun for that monk…mindfulness [sati, lit. remembrance, memory] as a factor of awakening is being cultivated at that time by that monk…

Tathārūpānaṃ, bhikkhave, bhikkhūnaṃ dhammaṃ sutvā dvayena vūpakāsena vūpakaṭṭho viharati – kāyavūpakāsena ca cittavūpakāsena ca. So tathā vūpakaṭṭho viharanto taṃ dhammaṃ anussarati anuvitakketi.‘‘Yasmiṃ samaye, bhikkhave, bhikkhu tathā vūpakaṭṭho viharanto taṃ dhammaṃ anussarati anuvitakketi, satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti…samādhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti..Diṭṭheva dhamme paṭikacca aññaṃ ārādheti. =>SN, Mahavagga, Sīlasutta.

So if reflection/contemplation is so important, should not it be emphasized duly in our Buddhist practice? How important is proper thinking really? How does it relate to the noble eight-fold path? Can we find some more quotes?

[The Buddha:]…And what, Kevatta, is the miracle of instruction? Here, Kevatta, a monk teaches thus: “Think in this way, do not think in that way. Reflect [lit. ‘keep in mind’, ‘attend to’] in this way, do not reflect in that way. Reject this, attain and dwell in that”. This is called, Kevatta, the miracle of instruction.

‘‘Katamañca, kevaṭṭa, anusāsanīpāṭihāriyaṃ? Idha, kevaṭṭa, bhikkhu evamanusāsati – ‘evaṃ vitakketha, mā evaṃ vitakkayittha, evaṃ manasikarotha, mā evaṃ manasākattha, idaṃ pajahatha, idaṃ upasampajja viharathā’ti. Idaṃ vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṃ. =>DN, Kevatthasutta

[The Buddha:]…”I too, Brahmin, instruct thus: – “Think in this way, do not think in that way. Reflect [lit. ‘keep in mind’, ‘attend to’] in this way, do not reflect in that way. Reject this, attain and dwell in that”.

Ahañhi, brāhmaṇa, evamanusāsāmi – ‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’’’ti. =>AN, 3. Brahmanavagga, Dvebrahmana Sutta.

[The Buddha:]…as he has heard and learned the Dhamma he follows it in his thinking, follows it reflecting, closely investigates it with his mind. Him, thus thinking and reflecting and investigating along the Dhamma which he has heard and memorized [lit. pariyatta means ‘taken-up completely’] his heart is released trough the ultimate destruction of attachment.

…yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. Tassa yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkayato anuvicārayato manasānupekkhato anuttare upadhisaṅkhaye cittaṃ vimuccati. Ayaṃ, ānanda, chaṭṭho ānisaṃso kālena atthupaparikkhāya. => AN, 6. Mahavaggo, Phagguna Sutta

But can this be “meditation” ? I always thought getting rid of thoughts is meditation? Stilling the mind? Is proper thinking meditation? Why is it necessary?

[The Buddha:]….Whenever, o monks, a monk follows and reflects upon and investigates along, that Dhamma, which he has heard, which he as memorized, then, at that time, he is experiencing the meaning, he is experiencing the Dhamma. Him, who is experiencing the meaning, experiencing the Dhamma gladness arises. For the gladdened one, joy arises. The joyful one’s body becomes tranquil. When his body become tranquil he feels happiness. The happy one’s mind becomes collected, concentrated…

Yathā yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati.

Wow! This is very straight forward. So you do follow the Buddha’s words in your mind. If I understand this correctly, a contemplation on a topic of the Dhamma itself, if practiced correctly, will turn into a deep meditation by itself. Very interesting. But how can thinking lead to a concentrated mind, to the jhanas, to vipassana?

[The Buddha:]….Whoever, o monks, greedy has rid himself of greediness, ill-tempered has rid himself of ill-temper, angry has kid himself of anger…He observes himself cleansed from all these evil unwholesome qualities. Him, observing himself cleansed from all these evil unwholesome qualities gladness arises. For the gladdened one joy is born. The body of the joyful calms down. With a calm body he feels happiness. The happy one’s mind attains concentration.

Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā pahīnā hoti, byāpannacittassa byāpādo pahīno hoti, kodhanassa kodho pahīno hoti… So sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṃ samanupassati. Tassa sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṃ samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. =>MN, Cula Assapura Sutta

Do you always have to start out with thinking? What if someone has trained, lets say his metta thinking, to such an extant that he often experiences bliss right away when he starts his contemplation exercise…does not he almost have a “shortcut” to samadhi?

[The Buddha:]…here he does not think and reflect and investigate the Dhamma the way he heard and learned it, but instead he has well grasped, well attended to, well held up in his mind and well penetrated with wisdom a certain object of mental unification: whenever, o monks, that monks has well grasped, attended to, well held up in his mind and wisely penetrated that object of mental unification at that time he experiences the meaning and nature of that object. Experiencing the meaning and nature of that meditative object gladness arises. For the gladdened one joy is born. The body of the joyful calms down. With a calm body he feels happiness. The happy one’s mind attains concentration.

nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati; api ca khvassa aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya. Yathā yathā, bhikkhave, bhikkhuno aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati.

Is there also a false way how to do this?

[The Buddha:]… And again, o monks, there a monk thinks and reflects and investigates along a Dhamma which he heard and memorized. He, with those Dhamma-thoughts, spends too much of the day, neglects (mental) seclusion, does not yoke himself to inner mental tranquility. This monk, o monks, is called someone who is a “Think-a-lot” not a “Dhamma-dweller”.

‘‘Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. So tehi dhammavitakkehi divasaṃ atināmeti, riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ. Ayaṃ vuccati, bhikkhu – ‘bhikkhu vitakkabahulo, no dhammavihārī’’’.

Okay. So to summarize, the Buddha encourages his students to hear the Dhamma. Then listen in such a way that they remember it. Then go and dwell on the Dhamma they learned in a calm contemplative fashion. If they do so, the mind will get unified, experiencing jhana. If they practice thus frequently, they might experience the stilling of the mind right away. However, while contemplating a topic of the Dhamma is the way to still the mind, if one just “thinks about” and “daydreams” one is missing the point either. So the goal has to be to experience, ultimately, what you are thinking about. Okay, so tell me, how did the monks at the time of the Buddha do this practice of correct thinking or reflection to purify their minds?

[The Buddha:]…He is equipped with this noble mass of virtue, equipped with this noble restraint of the senses, equipped with this noble remembrance and clear awareness, equipped with this noble contentment and he takes refuge in a secluded place, a jungle, the foot of a tree, a mountain, a gorge, a mountain cave, a cemetery, a forest abode, under the open sky, on a heap of straw. He, after his meal, when he has come back from his alms round sits down, having crossed his legs and straightened his body and having had his awareness/remembrance settle in front of him [lit. ‘around his face’].

He dwells with a mind freed from sensual desire, having rid himself of desire towards the world, he cleanses his mind from sensual desire. He has given up anger and ill-will, dwelling with a heart free of ill-temper he is filled with compassion and welfare towards all living beings, he cleanses his mind from ill-temper. He has rejected sloth and torpor, without sloth and torpor he dwells, perceiving light, remembering and clearly aware, he cleanses his mind of sloth and torpor. He has thrown out restlessness and remorse, he dwells stilled, with his heart inside at peace, he cleanses his mind from restlessness and remorse. He has given up doubt, dwells having gone beyond doubt, he is without doubt regarding the wholesome qualities, he cleanses his mind from doubt.

Let’s say, great king, a man has taken on a debt to endeavor in some business. That business succeeds. So those former debts which he had, he is able to eliminate them and he would have something left to support a wife. He would think thus: “I have taken on a debt before, to endeavor in this business. That business of mine succeeded. Now I am able to pay off those debts and beyond that something remains which allows me to support a wife.” He would based on that become glad, experience  happiness.

‘‘So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātappaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

‘‘So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati, ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati, akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

218. ‘‘Seyyathāpi, mahārāja, puriso iṇaṃ ādāya kammante payojeyya. Tassa te kammantā samijjheyyuṃ. So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ kareyya siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya. Tassa evamassa – ‘ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ. Tassa me te kammantā samijjhiṃsu. Sohaṃ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ=> DN 2, Sāmaññaphala Sutta.

So the monks spend their afternoons actively purifying their mind from unwholesome qualities and states and if they succeeded would experience the bliss and final tranquility of the jhanas. Obviously, this is not a five minute activity!!! This purification of the mind is the exercise regiment for their afternoon seclusion! The five hindrances which the monks try to purify themselves from are an embodiment of unwholesome qualities against which the Buddha offered a wide variety of meditation (thinking – or rather contemplation) topics. Let’s look at some examples of what these monks would actually have practiced:

[The Buddha:]…o monks, even if robbers cut your limbs one after another with a two handled saw, if your mind be defiled on account of that, you have not done the duty in my dispensation. Then too you should train thus: “Our minds will not change, we will not utter evil words. We will abide compassionate with thoughts of loving kindness not angry. We will pervade that person with thoughts of loving kindness. Having pervaded that person with a mind of loving kindness we will dwell thus and from that object onward pervade the whole world with a mind of loving kindness…” Monks, you should train thus. Monks, you should constantly attend to the advice on the simile of the saw. Is there anything small or large in those words of others which you then would not be able to endure? – No, Sir – Therefore, o monks, often reflect [lit. attend to, manasikarotha, “make it in your mind”] on the simile of the saw, it will be for your welfare and happiness for a long time.

‘‘Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ, tatrāpi yo mano padūseyya, na me so tena sāsanakaro. Tatrāpi vo, bhikkhave, evaṃ sikkhitabbaṃ – ‘na ceva no cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā. Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma tadārammaṇañca sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ. ‘‘Imañca tumhe, bhikkhave, kakacūpamaṃ ovādaṃ abhikkhaṇaṃ manasi kareyyātha. Passatha no tumhe, bhikkhave, taṃ vacanapathaṃ, aṇuṃ vā thūlaṃ vā, yaṃ tumhe nādhivāseyyāthā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Tasmātiha, bhikkhave, imaṃ kakacūpamaṃ ovādaṃ abhikkhaṇaṃ manasikarotha. Taṃ vo bhavissati dīgharattaṃ hitāya sukhāyā’’ti. => MN 21.

[The Buddha:]…I do not see a better thing, o monks, that will prevent sensual desire from arising when it has not arisen yet and will remove sensual desire once arisen – than a (meditative) object of impurity. Wisely reflecting o monks on the object of impurity (of the body) o monks, will not allow unarisen sensual desire to arise and will remove sensual desire which arose.

Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppanno vā kāmacchando nuppajjati uppanno vā kāmacchando pahīyati yathayidaṃ, bhikkhave, asubhanimittaṃ. Asubhanimittaṃ, bhikkhave, yoniso manasi karoto anuppanno ceva kāmacchando nuppajjati uppanno ca kāmacchando pahīyatī’ => AN 1.

[The Buddha:]...a monk reflects on this body from the top to the bottom of his feet, from below to the hair on his head, surounded by skin, filled with various kinds of impurities: “In this body there is hair, body-hair, nails, teeth, skin, flesh…just like, o monks, there would be a bag filled with various kinds of grains…and a man with sharp vision would open up the bag and investigate it thus: “These are wheat grains, these are rice grains, these are beans…”

…bhikkhu imameva kāyaṃ uddhaṃ pādatalā, adho kesamatthakā, tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ…‘‘Seyyathāpi, bhikkhave, ubhatomukhā putoḷi [mūtoḷī (sī. syā. pī.)] pūrā nānāvihitassa dhaññassa, seyyathidaṃ – sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya – ‘ime sālī ime vīhī ime muggā  => MN 10.

So this reflecting according to the Buddha’s teaching, did the Buddha do something similar before his enlightenment?

[The Buddha:]...Before even, o monks, my awakening, as yet an unawakened, the awakening searching, this thought occured to me: “What now if I were to dwell (exercise) breaking up my thoughts and dividing them into two”? And I, o monks, whenever a thought of sensual desire, a thought of ill-will or a detrimental thought arose, I put it on one side, and whenever a thought of renunciation, a thought of non-ill-will and not detrimental arose, I put it on the other side…and I knew: “In me arose a detrimental thought. This thought will lead to my own disadvantage, it will lead to other’s disadvantage, it will lead to both, it destroys my wisdom, it will bring trouble, it will not lead to cessation.” – (When I was thinking) “Leads to my own disadvantage” thus o monks reflecting [patisancikkhati] that thought vanished. (When I was thinking) “Leads to others disadvantage” thus o monks reflecting that thought vanished...”will destroy my wisdom, cause trouble, does not lead to cessation.” that thought vanished. Thus I, o monks, got rid of those thoughts, cleaned myself of them, made and end to them….Whatever one thinks along, reflects along often, thereto the mind is bent….Just as, o monks, in the last month of the summer, when all the cowherds are watching over the cows they sit at the root of a tree or under the open sky and have to make their remembrance: – “(there) are the cows”. In the same way, o monks, I had to make my remembrance (thinking) “(there) are these thoughts”…And energetic was, o monks, my effort, not negligent, ongoing was my remembrance, not disturbed or lost, stilled was my body, tranquil, and one-pointed my mind, collected. Then I, o monks, entered the first jhana away from sensuality, away from other unwholesome thoughts, with thought and reflection experiencing joy born of seclusion, dwelling in it.

Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘yaṃnūnāhaṃ dvidhā katvā dvidhā katvā vitakke vihareyya’nti. So kho ahaṃ, bhikkhave, yo cāyaṃ kāmavitakko yo ca byāpādavitakko yo ca vihiṃsāvitakko – imaṃ ekaṃ bhāgamakāsiṃ; yo cāyaṃ nekkhammavitakko yo ca abyāpādavitakko yo ca avihiṃsāvitakko – imaṃ dutiyaṃ bhāgamakāsiṃ….So evaṃ pajānāmi – ‘uppanno kho me ayaṃ vihiṃsāvitakko. So ca kho attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati, paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’. ‘Attabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘parabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘ubhayabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati. So kho ahaṃ, bhikkhave, uppannuppannaṃ vihiṃsāvitakkaṃ pajahameva vinodameva byantameva naṃ akāsiṃ‘‘Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso…Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse sabbasassesu gāmantasambhatesu gopālako gāvo rakkheyya, tassa rukkhamūlagatassa vā abbhokāsagatassa vā satikaraṇīyameva hoti – ‘etā  gāvo’ti. Evamevaṃ kho, bhikkhave, satikaraṇīyameva ahosi – ‘ete dhammā’ti..‘‘Āraddhaṃ kho pana me, bhikkhave, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. So kho ahaṃ, bhikkhave, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ.  =>MN 19, Dvedhavitakka

[The Buddha:]..

Ràhula, when you desire to do some mental action, you should reflect. In doing, this mental action, will I trouble myself? Is it demerit? Is it unpleasant? When reflecting if you know, this mental action will trouble me. It is demerit and unpleasant. Then, if possible you should not do it. Ràhula, when reflecting if you know, this mental action will not bring me trouble. It is merit and pleasant. Then Ràhula, you should do such mental actions. Even while doing that mental action, you should reflect. Does this mental action give me, others, trouble? Is it demerit and unpleasant? Ràhula, if that is so, give up that mental action. If you know, this mental action does not bring me, others trouble. It’s merit, and pleasant Then follow it up. Having done such mental actions too you should reflect. Did it cause me, others, trouble? Was it demerit? Was it unpleasant? When reflecting if you know, this mental action caused me, others, trouble. It is demerit and unpleasant. Then you should be disgusted and loathe such mental actions. Ràhula, when reflecting if you know, this mental action did not cause me, others, trouble, it was merit and it was pleasant. Then you should pursue such things of merit day and night delightedly. Ràhula, whoever recluses or brahmins purified their bodily actions, verbal actions and mental actions in the past, did by reflecting. Whoever recluses or brahmins will purify their bodily, verbal and mental actions in the future will do so reflecting reflecting. Whoever recluses or brahmins purify their bodily, verbal, and mental actions at present do so reflecting. Therefore Ràhula, you should train thus. Reflecting I will purify my bodily, verbal and mental actions.

Yadeva tvaṃ, rāhula, manasā kammaṃ kattukāmo ahosi…Karontenapi te, rāhula, manasā kammaṃ tadeva te manokammaṃ paccavekkhitabbaṃ…Katvāpi te, rāhula, manasā kammaṃ tadeva te manokammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka’nti?Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka’nti, evarūpaṃ pana [evarūpe (sī. pī.), evarūpe pana (syā. kaṃ.)] te, rāhula, manokammaṃ [manokamme (sī. syā. kaṃ. pī.)] aṭṭīyitabbaṃ harāyitabbaṃ jigucchitabbaṃ; aṭṭīyitvā harāyitvā jigucchitvā āyatiṃ saṃvaraṃ āpajjitabbaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ manokammaṃ sukhudrayaṃ sukhavipāka’nti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu….Ye hi keci, rāhula, atītamaddhānaṃ samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhesuṃ, vacīkammaṃ parisodhesuṃ, manokammaṃ parisodhesuṃ, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhesuṃ, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhesuṃ, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhesuṃ. => MN 61.

oh, so they were cleansing their mind. this is facinating. can you quote another suttas where we can see how that was done?

I heard thus. At one time a certain bhikkhu lived in a certain stretch of forest in the country of Kosala. At that time, this bhikkhu sitting for seclusion during the day thought evil thoughts of demerit such as sensual thoughts, angry thoughts and hurting thoughts. Then a deity living in that stretch of forest out of compassion, wishing to arouse remorse, approached that bhikkhu. Approaching, said these stanzas:

Thinking unwisely the good one is submerged in thoughts,
Give up the unwise thinking and be wise
Bhikkhus in the Community of the Teacher, become virtuous
And doubtlessly delight, realizing pleasantness.û

Then that bhikkhu made remorseful by the deity became concerned.

231. Ekaṃ samayaṃ aññataro bhikkhu kosalesu viharati aññatarasmiṃ vanasaṇḍe. Tena kho pana samayena so bhikkhu divāvihāragato pāpake akusale vitakke vitakketi, seyyathidaṃ  kāmavitakkaṃ, byāpādavitakkaṃ, vihiṃsāvitakkaṃ. Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṃ bhikkhuṃ saṃvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ gāthāhi ajjhabhāsi –

‘‘Ayoniso manasikārā, so vitakkehi khajjasi;
Ayoniso paṭinissajja, yoniso anucintaya.
‘‘Satthāraṃ dhammamārabbha, saṅghaṃ sīlāni attano;
Adhigacchasi pāmojjaṃ, pītisukhamasaṃsayaṃ;
Tato pāmojjabahulo, dukkhassantaṃ karissasī’’ti. => Vanasamyutta 11, SN. Akusalavitakkasuttaṃ.

So you are saying that cultivation (bhavana) is really cultivating a whole different mindset throughout the day (besides purifying ones bodily and verbal actions, of course!) by following in your mind along the way the Buddha recommended looking at things. Does not that mean we first have to know at least a couple of suttas very well (by heart) in order to do that? In other words – don’t we have to know at least a little piece of Dhamma to reflect accordingly, to actually have topics of the Dhamma to reflect upon or – similarly – see the disadvantage of unwholesome states of the mind?

[The Buddha:]...With the arising of trust, he visits him and grows close to him. Growing close to him, he lends ear. Lending ear, he hears the Dhamma. Hearing the Dhamma, he remembers it [lit. “carries the Dhamma, ie. remember it]. Remembering it, he reflects upon the meaning of those dhammas.

saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhatānaṃ [dhāritānaṃ (ka.)] dhammānaṃ atthaṃ upaparikkhati, =>MN 95

so, if meditation is this continous proper reflection throughout my day, what will happen? Can you show me how this continous pondering over the Dhamma or contemplation alongside the thoughts of the Dhamma fits into the whole pathway of the Buddha’s teaching? What is the big picture?

[The Buddha:]... In the same way, o monks, due to keeping wrong company he does not get to hear the true Dhamma. Not getting to hear the true Dhamma trust (in the message of the Buddha) is weakened. Without conviction wise reflection (in accordance with the Dhamma) does not get fulfilled. Without wise reflection on the Dhamma remembrance and clear awareness do not get fulfilled. If they are not fulfilled the sense doors will not be well guarded. With the senses not well guarded he will behave wrong in one of three ways (body, speech, mind). Due to fulfilling bad actions in body, mind, speech the five hindrances will get stronger. Because the five hindrances get stronger, ignorance (of the four noble truths) will grow….

Thus now, o monks, with keeping good company his listening to the true Dhamma gets fulfilled. Because of listening to the true Dhamma his faith/conviction grows. Due to his conviction (in the teaching of the Buddha) his wise reflections start to grow. With fulfilled wise reflections his remembrance and clear awareness will get fulfilled. When his memory and awareness are fulfilled [which allows hims to actually guard and identify what is going on at the doors of his senses] his guarding of the senses will grow. When his guarding of the senses is fulfilled his behavior in body, speech and mind will get purified. When his wholesome behavior in body, speech and mind is fulfilled the four pillars of memory will get fulfilled [now he is able to keep is pure mind on the meditation objects, which act like pillars for his continues awareness]. When the four pillars of memory are fulfilled the seven factors of awakening will get fulfilled [they are: memory (sic!) =>investigation of the Dhamma (sic!), =>effort => joy => tranquility of the body => collectedness (can you see the pattern!!!) => equanimity]. When the seven factors of awakening are fulfilled knowledge and liberation will be achieved.

‘‘Evamevaṃ kho, bhikkhave, asappurisasaṃsevo paripūro asaddhammassavanaṃ paripūreti, asaddhammassavanaṃ paripūraṃ assaddhiyaṃ paripūreti, assaddhiyaṃ paripūraṃ ayonisomanasikāraṃ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṃ paripūreti, asatāsampajaññaṃ paripūraṃ indriyaasaṃvaraṃ paripūreti, indriyaasaṃvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṃ paripūrenti; evametissā avijjāya āhāro hoti, evañca pāripūri….

‘‘Iti kho, bhikkhave, sappurisasaṃsevo paripūro saddhammassavanaṃ paripūreti, saddhammassavanaṃ paripūraṃ saddhaṃ paripūreti, saddhā paripūrā yonisomanasikāraṃ paripūreti, yonisomanasikāro paripūro satisampajaññaṃ paripūreti, satisampajaññaṃ paripūraṃ indriyasaṃvaraṃ paripūreti, indriyasaṃvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṃ paripūrenti; evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūri. => AN, Yamakvagga, Avijjasutta.

Ah! If I reflect right, sort my thoughts, catch them right when they come up and purify my thinking step by step by adding more good thoughts, chastising bad thoughts, gradually changing my thinking towards the wholesome and good, I act like  the doorkeeper in the Buddha’s simile of sati. This doorkeeper promotes sense restraint. And sense restraint means I will not fall for unwholesome qualities of my mind which could break my sila which in due course would destroy my mental energy break up my concentration and destroy my efforts in building up wisdom. You translate sati as memory and sampajaññā as awareness. In the above steps of progression it fits in nicely, as memory is essential after listening to the Dhamma to remember and continously go over the “thoughts of the Dhamma” in this form of contemplative meditation. What was the simile of sati as the doorkeeper again?

[The Buddha:] …”Similarly, o monks, just when there is a doorkeeper of a royal border-town, who is wise, smart, intelligent and who blocks those who he does not know and lets those proceed who he does know and who thus protects those inside and wards off those outside. In the same way, o monks, a noble disciple is remembering, is equipped with the highest carefulness and remembers things done a long time ago, spoken a long time ago, remembers in accordance. With memory as the doorkeeper, o monks, the noble disciple rejects the unwholesome and cultivates the wholesome. He rejects that which is with blemish and cultivates what is free of blemish, he always keeps himself pure.

‘‘Seyyathāpi, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā. Satidovāriko, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. => AN, 10. Nagaropamasutta

What a wonderful simile! This is why sati or memory plays such an important part in Buddhist practice. When I think wisely I nourish the doorkeeper, I create a doorkeeper that way. Because, after all, the doorkeeper as to be aware of people passing by (sampajaññā, as in “knowing what is going on right at this moment”) but he also has to remember who these people are to make a sound judgement, whether he should let them in or not (sati)! If his memory (in this case, his memory of the Dhamma) fails him, he will not recognize bad and unwholesome things as bad, like a doorkeeper with bad information – he will make wrong choices in terms of who he lets in. Now it also makes sense, why the Buddha mentioned that listening to the Dhamma and trusting it are the predecessors of sati, memory. Without them, there is no memory of the teachings. But if there is, whatever goes through our senses, we will carefully investigate in line with our knowledge of wholesome and unwholesome. So this practice will lead to real sense restraint. And real sense restraint will lead to a pure life. A purified conduct in body, speech and mind will nourish the meditation practice automatically and fundamentally. The four foundation of binding the continuous remembrance of the mind that is, and they in due course will lead to a highly concentrated mind through joy and happiness, creating the source of concentration and wisdom… now I understand, how wonderful mental training can be – but also how life pervasive mental training has to be, if I expect results! And how important to know, meditation cannot be isolated to sitting down on a cushion – at least according to the Buddha – if our goal is final liberation from samsara (that’s a whole different topic, of course). And finally, it cannot be restricted to the mind alone, it needs to include purification of deeds and words, otherwise only 1/3 of the foundation is laid.

Finally, what are good meditations to do so?

[The Buddha: ] … Once, when the Buddha was dwelling near Savatthi at the Jeta Grove, the householder Anathapindika visited him and, after greeting him politely, sat down at one side.
The Exalted One addressed Anathapindika, “Are alms given in your house, householder?”
“Yes, Lord, alms are given by my family, but they consist only of broken rice and sour gruel.”
“Householder, whether one gives coarse or choice alms, if one gives with respect, thoughtfully, by one’s own hand, gives things tht are not leftovers, and with belief in the result of actions, then, wherever one is born as a result of having given with respect, the mind will experience pleasantness.”
“Long ago, householder, there lived a brahman named Velama who gave very valuable gifts. He gave thousands of bowls of gold, silver and copper, filled with jewels; thousands of horses with trappings; banners and nets of gold; carriages spread with saffron-colored blankets; thousands of milk-giving cows with fine jute ropes and silver milk pails; beds with covers od fleece, white blankets, embroidered coverlets, and with crimson cushions at the ends; lengths of cloth of the best flax, silk, wool and cotton. And how to describe all the food, sweets and syrups that he gave? They flowed like rivers.”
“Householder, who was the brahman who made those very valuable gifts? It was me.”
“But, when those gifts were given, householder, there were no worthy recipients. Although the brahman Velama gave such valuable gifts, if he had fed just one person of right view, the fruit of the latter deed would have been greater.”
“…and though he fed a hundred people of right view, the fruit of feeding a Once-returner would have been greater.”
“…and though he fed a hundred Sakadagamis, the fruit of feeding one Non-returner would have been greater.”
“…and though he fed a hundred Anagamis, the fruit of feeding one Arahat would have been greater.”
“…and though he fed a hundred Arahats, the fruit of feeding one Non-teaching Buddha would have been greater.”
“…and though he fed a hundred Paccekkabuddhas, the fruit of feeding a Perfect One, a Teaching Buddha, would have been greater.”
“…and though he fed a Sammasambuddha, the fruit of feeding the Order of monks with the Buddha at its head would have been even greater.”
“…and though he fed the Sangha with the Buddha at its head, the fruit of building a monastery for the use of the Sangha would have been even greater.”
“…and though he built a monastery for the monks, the fruit of sincerely taking refuge in the Buddha, Dhamma and the Sangha would have been even greater.”
“…and though he sincerely took refuge in the Buddha, Dhamma and the Sangha, the fruit of sincerely undertaking the Five Moral Precepts would have been even greater.”
“…and though he sincerely undertook the Five Precepts, the fruit of developing (concentration on radiating) metta, even for just to the extent of a whiff of scent, would have been even greater.”
“…and though he developed universal lovingkindness, the fruit of cultivating the awareness of anicca-even for the moment of a finger snap-would have been even greater.

yo ca antamaso gandhohanamattampi mettacittaṃ bhāveyya, yo ca accharāsaṅghātamattampi aniccasaññaṃ bhāveyya, idaṃ tato mahapphalatara’’nti.  =>Anguttara Nikaya, Navakanipata, Sutta 20

[The Buddha:] …Ràhula, develop loving kindness; when it is developed, anger fades. Ràhula, develop compassion; when it is developed, anger fades. Ràhula, develop joy with others; when it is developed discontentment fades. Ràhula, develop equanimity; when it is developed aversion fades. Ràhula, develop the thought of loathesomeness; when it is developed lust fades. Ràhula, develop the perception of impermanence; when it is developed the conceit `I am’ fades.

‘‘Mettaṃ, rāhula, bhāvanaṃ bhāvehi. Mettañhi te, rāhula, bhāvanaṃ bhāvayato yo byāpādo so pahīyissati. Karuṇaṃ, rāhula, bhāvanaṃ bhāvehi. Karuṇañhi te, rāhula, bhāvanaṃ bhāvayato yā vihesā sā pahīyissati. Muditaṃ, rāhula, bhāvanaṃ bhāvehi. Muditañhi te, rāhula, bhāvanaṃ bhāvayato yā arati sā pahīyissati. Upekkhaṃ, rāhula, bhāvanaṃ bhāvehi. Upekkhañhi te, rāhula, bhāvanaṃ bhāvayato yo paṭigho so pahīyissati. Asubhaṃ, rāhula, bhāvanaṃ bhāvehi. Asubhañhi te, rāhula, bhāvanaṃ bhāvayato yo rāgo so pahīyissati. Aniccasaññaṃ, rāhula, bhāvanaṃ bhāvehi. Aniccasaññañhi te, rāhula, bhāvanaṃ bhāvayato yo asmimāno so pahīyissati. => MN 62.

[The Buddha:] … The notion of impermanence, o monks, cultivated, often done, makes all sensual desire fade away, makes all desire for forms fade away, makes all desire of existence fade away, makes all ignorance fade away and completely eradicates the conceit of “I am”. In the Autumn the farmer ploughs his field, cutting and tearing all the roots with a huge plough…Just as the reapers would reap the reeds, and holding the top of the reeds would shake off the seeds…Just as when the stem of a bunch of mangoes is broken, all the mangoes in the bunch get dismantled…Just as all the rafters meet at the ridgepole, supporting the framework of a gabled roof, and it is said to be the chief beam…Monks in the Autumn when the sky is clear, is free from clouds, the sun having ascended in the sky, has dispelled all darkness and burns and shines, in the same manner the monk, developing the perception of impermanence, destroys all sensual greed, all material greed, the greed `to be’, all ignorance, and the measuring `I am’…And how, o monks, is this perception of impermanence developed…? (he reflects thus) Such is form. Such is the arising of form. Such is the disappearing of form. Such is feeling…such is perception…such is intention…such mental formation…such is cognition, such is the arising of cognition, such is the disappearing of cognition.”

‘‘Aniccasaññā, bhikkhave, bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanati’’….‘‘Kathaṃ bhāvitā ca, bhikkhave, aniccasaññā kathaṃ bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati…pe… sabbaṃ asmimānaṃ samūhanati? ‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti – => SN, Khandhasamyutta, Aniccasaññāsutta.

[The Buddha:] … Collectedness, o monks, cultivate, once collected a monk, o monks, will understand “form is impermanent”. Thus seeing and knowing a noble disciple will be freed from birth….

Samādhiṃ, bhikkhave, bhāvetha, samāhito, bhikkhave, bhikkhu rūpaṃ aniccanti pajānāti. Evaṃ passaṃ ariyasāvako parimuccati jātiyāpi => Samādhi Sutta, SN, Salāyatanasamyutta.

[Ven. Udayi reports]…Amazingly, O Lord, astonishing, O Lord, how very much it helped me, that I won the sympathy and reverence, shame and shyness towards the Blessed One. Earlier, O Lord, when I lived in the home I did not care much for the Dhamma, did not care too much of the Sangha. But when I, O Lord, began to notice that I won sympathy and esteem for the Blessed One, shame and shyness, it was then that I went from home into homelessness. And the Blessed one taught me the Dhamma thus: Such is form. Such is the arising of form. Such is the disappearing of form. Such is feeling…such is perception…such is intention…such mental formation…such is cognition, such is the arising of cognition, such is the disappearing of cognition.” And am I, O Lord, went into an empty hut and turned these five factors of grasping upward and downward and truly understood: ‘This is suffering” understood in accord with reality, ‘That’s the sufferings origin”  understood in accordance with reality ‘ This is the cessation of suffering’ understood in accord with reality ‘ this is the procedure leading to the cessation of suffering”…

‘‘Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva bahukatañca me, bhante, bhagavati pemañca gāravo ca hirī ca ottappañca. Ahañhi, bhante, pubbe agārikabhūto samāno abahukato ahosiṃ dhammena  abahukato saṅghena. So khvāhaṃ bhagavati pemañca gāravañca hiriñca ottappañca sampassamāno agārasmā anagāriyaṃ pabbajito. Tassa me bhagavā dhammaṃ desesi – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā…pe… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. ‘‘So khvāhaṃ, bhante, suññāgāragato imesaṃ pañcupādānakkhandhānaṃ ukkujjāvakujjaṃ samparivattento ‘idaṃ dukkha’nti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Dhammo ca me, bhante, abhisamito, maggo ca me paṭiladdho; yo me bhāvito bahulīkato tathā tathā viharantaṃ tathattāya upanessati yathāhaṃ – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānissāmi. => Udayi Sutta, SN

[The Buddha:] Bhikkhus, what is the concentration developed and made much would conduce to a gain of knowledge and vision? Here, bhikkhus, the bhikkhu attends to the perception of light and intends the perception of daylight. In the day time, intends night and in the night, intends day. Thus with an open mind develops the uncovered mind, full of light. Bhikkhus, this concentration developed and made much would conduce to a gain of knowledge and vision. Bhikkhus, what is the concentration developed and made much would conduce to remembering awareness? Here, bhikkhus, to the bhikkhu feelings arise, persist and fade knowingly, perceptions arise, persist and fade knowingly and thoughts arise, persist and fade knowingly. Bhikkhus, this concentration developed and made much conduces to mindfull awareness. Bhikkhus, what samādhi developed and made much would conduce to the destruction of desires (āsavakkhaya, i.e. Nibbāna)? Here, bhikkhus, the bhikkhu abides reflecting the arising and fading of the five holdling masses.Such is feeling…such is perception…such is intention…such mental formation…such is cognition, such is the arising of cognition, such is the disappearing of cognition.”

‘‘Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṃvattati? Idha, bhikkhave, bhikkhu ālokasaññaṃ manasi karoti, divāsaññaṃ adhiṭṭhāti – yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṃvattati.‘‘Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati? Idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā…pe… viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati. ‘‘Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati? Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo, iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati. => SN, Rohitassavaggo, Samādhibhāvana Sutta.

Therefore contemplation leads progressively into a deeper state of meditation, a samādhi, which is set on the right topic, a topic of wisdom generating quality. The practice of samathā and vipassanā

[Ven. Sariputta declares]…”For, Lord, all the Blessed Ones, Arahats, Fully Enlightened Ones of the past had abandoned the five hindrances,  the mental defilements that weaken wisdom; had well established their minds in the four foundations of mindfulness; had duly cultivated the seven factors of enlightenment, and were fully enlightened in unsurpassed, supreme Enlightenment. And, Lord, all the Blessed Ones, Arahats, Fully Enlightened Ones of the future will abandon the five hindrances, the mental defilements that weaken wisdom; will well establish their minds in the four foundations of mindfulness; will duly cultivate the seven factors of enlightenment, and will be fully enlightened in unsurpassed, supreme Enlightenment. And the Blessed One too, Lord, being at present the Arahat, the Fully Enlightened One, has abandoned the five hindrances, the mental defilements that weaken wisdom; has well established his mind in the four foundations of mindfulness; has duly cultivated the seven factors of enlightenment, and is fully enlightened in unsurpassed, supreme Enlightenment.”

Ye te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhiṃsu. Yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhissanti. Bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacitto satta sambojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambuddho… => DN 16

If you read all of the above up to this point, I sincerely wish that you may benefit immensely from these words of the Awakened One and attain Nibbana in this very life! (For everyone else who did not get this far, I have the same wish, but they did n’t see this message 😉 May you not repeat my mistake of thinking that meditation practice and purification of the mind are two separate things. Thanks for stopping 😉 by.

mettāya,

a theravadin…

==

Translations (and mistakes) are mostly mine and with some adaptations (less the mistakes) from metta.lk 

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6 comments

    • theravadin

      Dear Rohite,
      thanks for your kind comments. I am glad you were able to read through the whole long piece. I have to thank the Mahamevnawa monks for their kind guidance in recent months who have helped me understand the idea of sati-yoniso manasikara and “thinking” even more clearly.
      pin siddha wewa to you and metta,
      a theravadin.

  1. theravadin

    yes. I’ll probably post something on that topic, but one of their monks pointed me to the Avijja Sutta in the AN 10, which was very helpful to clarify how yoniso manasikara, listening and remembering the Dhamma, sati and the sambojjhangas all play together. Here is also an interesting link with some of their Dhamma talks in English: http://itunes.apple.com/us/podcast/mahamevnawa-meditation-monastery/id491951886

    Sambudu Saranayi to you
    humbly, another theravadin 😉

  2. startingswimmer

    Hello theravadin,

    Many thanks for your very prompt recommendation, and for a very helpful post on Yoniso Manasikara.

    [The Buddha:]….Whenever, o monks, a monk follows and reflects upon and investigates along, that Dhamma, which he has heard, which he has memorized, then, at that time, he is experiencing the meaning, he is experiencing the Dhamma. Him, who is experiencing the meaning, experiencing the Dhamma gladness arises. For the gladdened one, joy arises. The joyful one’s body becomes tranquil. When his body become tranquil he feels happiness. The happy one’s mind becomes collected, concentrated…

    [The Buddha:]….Whoever, o monks, greedy has rid himself of greediness, ill-tempered has rid himself of ill-temper, angry has kid himself of anger…He observes himself cleansed from all these evil unwholesome qualities. Him, observing himself cleansed from all these evil unwholesome qualities gladness arises. For the gladdened one joy is born. The body of the joyful calms down. With a calm body he feels happiness. The happy one’s mind attains concentration.

    [The Buddha:]… And again, o monks, there a monk thinks and reflects and investigates along a Dhamma which he heard and memorized. He, with those Dhamma-thoughts, spends too much of the day, neglects (mental) seclusion, does not yoke himself to inner mental tranquility. This monk, o monks, is called someone who is a “Think-a-lot” not a “Dhamma-dweller”.

    — As I understand, we should “dwell in the Dhamma” (meditate on the Dhamma) in tranquility (ridding off the 5 hindrances) and “experience the meaning of the Dhamma and the nature of Dhammas by wisdom without “thinking-a-lot”. By the way, would you mind giving the source of the above cited teaching?

    “Thus now, o monks, with keeping good company his listening to the true Dhamma gets fulfilled. Because of listening to the true Dhamma his faith/conviction grows. Due to his conviction (in the teaching of the Buddha) his wise reflections start to grow. With fulfilled wise reflections his remembrance and clear awareness will get fulfilled. When his memory and awareness are fulfilled [which allows hims to actually guard and identify what is going on at the doors of his senses] his guarding of the senses will grow. When his guarding of the senses is fulfilled his behavior in body, speech and mind will get purified. When his wholesome behavior in body, speech and mind is fulfilled the four pillars of memory will get fulfilled [now he is able to keep is pure mind on the meditation objects, which act like pillars for his continues awareness]. When the four pillars of memory are fulfilled the seven factors of awakening will get fulfilled [they are: memory (sic!) =>investigation of the Dhamma (sic!), =>effort => joy => tranquility of the body => collectedness (can you see the pattern!!!) => equanimity]. When the seven factors of awakening are fulfilled knowledge and liberation will be achieved.”

    — Would “the four pillars of memory” mean the 4 establishments of mindfulness (body/feeling/mind states/Dhammas), instead pf “he is able to keep is pure mind on the meditation objects, which act like pillars for his continues awareness?

    With my sincere thanks and metta,

    Starter

  3. theravadin

    Dear Starter,
    yes, the “4 pillars of memory” 😉 is just another variation of expressing “sati+patthana” in English – helps remind myself that the Buddha talked in very simple terms which even farmers and cowherds were able to understand. So maybe even “stake or poles (or slightly different connotation “ground”) for your memory” would be better ;-). And you are right, the idea is that they will serve as pillars/poles to help our continued awareness (cf. Ven. Dhammadinna when she says in the Vedalla Sutta of MN that the four satipatthana are the objects of samadhi and the simile of the six animals in SN, Salayatana Samyutta towards the end).

    Vitakkabahulo – “think-a-lot”. Trying a google search the first result returned the passage, I think:

    https://www.google.com/#hl=en&output=search&sclient=psy-ab&q=AN+vitakkabahulo&pbx=1&oq=AN+vitakkabahulo

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