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Wholesome mental states | Neutral mental states
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Unwholesome mental states
So a "mind" may be concerned with any one of the five sense consciousness, or it may be mind-consciousness-element having as object something from the past, present or the future, or again it can be the dhamma-element consisting of the three species of mental states. It will not be mind-element, which is the passive state of mind operating in deep sleep. Now a mind, or rather a mind operating in deep sleep. Now a mind, or rather a succession of "minds," which is concerned with such highly differentiated data cannot become very concentrated. Even when "minds" are not concerned with outer sensual stimulation and only with inward reflection, they will still be discursive with words, concepts, pictures and feelings, etc. In the state of meditation we try to cut out even these inward disturbances by fixing the mind upon one subject which is not discursive. This will conduce to our "minds" being only wholesome states (kusaladhamma) which tend towards concentration and peacefulness. The mental stream of "minds" concerned with many unwholesome states (akusaladhamma — often fed by sense-stimulation), defiled by being rooted in greed, aversion and delusion (lobha, dosa, moha), are unconcentrated. Defilements lead to mental troubles, among them distraction, dullness, boredom, drowsiness, lust, attachment and aversion. But the absence of defilements means the growth of strong wholesome states and hence of increases in clarity and concentration.
So when one has sat down already and made one”s body comfortable, then reflect a little: This is not the time to think about the past or the future. Even thoughts about the present must be put down now. This is the time to quieten and concentrate the mind. To follow the Way of Lord Buddha to make the mind firm and unshakable. Now I shall only observe my meditation subject... Breathe in... out... in...
Two subjects in particular are suitable for a Buddhist who has no direct contact with a meditation teacher. One is mindfulness of breathing, the other the development of loving-kindness. There are many other subjects but these two are the most widely used and can usually be employed (given due care) without a meditation teacher”s guidance. Here, each one will be treated briefly, as there are other books in which they are dealt with in greater detail.
Mindfulness of breathing[14] was, by tradition, the subject used by Gotama in his efforts to attain Enlightenment. It is most suitable for promoting calm and concentrated states and so for quelling the distracted mind. It is taught in a number of different ways but in all of them the meditator must first find one point in the breathing process where the breath can be watched. Concentration upon the breath entering and leaving the nostrils, or upon the upper lip, is good for encouraging clear and concentrated mental states, except for people who experience some tension in the head, or for those who find this subject too subtle. For both types of persons, or for people when affected in these ways, to concentrate upon the rising and falling of the diaphragm is beneficial. When one has sat down and begun meditation it is advisable not to change one”s subject (except in case of fear or some other strong defilement, see below) but from time to time as the quality of meditation practice changes, for better or worse according to circumstances, the point of concentration or even the subject may be changed as it becomes necessary.
One should view the meditation subject as a medicine to cure the diseases of the mind (distraction, drowsiness, and so on), and as the symptoms of …
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