[JessiPollo]

The Three Areas of Training

In watching and learning the body and mind directly,
the Buddha taught that there are three areas of
training (ti-sikkhā): morality, mentality, and wisdom.
Problems will arise if we don’t train in all three of
these areas.

From
http://02.learndhamma.com/pramote/bo...Guide_book.pdf

[Trikaduliana]

Well spoken

[littlePen]

Nice to see you posting again Sukitlek :hug:

thanks for the Link,

[electmobile]

Hi Kaarine. Thanks.

[hrotedk]

I hope this is helpful for beginner.


2. Mental Training
The lesson in mental training is about the loneliest
and unluckiest lesson there is since so few people are
interested in learning it. Nevertheless, it is of such
importance that the wisdom which sees the true nature
of things cannot arise without it.
There is one type of meditator that does not take
interest in learning proper mental training. He or she
will just sit and meditate, thinking that meditating
for hours on end and losing oneself in the object of
meditation is proper mental training. This is not so.
There is another type of meditator that believes that it
is enough to just practice labeling mental and physical
phenomena and the mind will become concentrated by
itself. Once, again, proper mental training is not as
easy as just sitting and meditating!
Mental training is about learning our own mental
states – which state of mind is a virtuous one, which
is not, which state of mind is suitable for Samatha
meditation, which for Vipassana, and which state of
mind is unfit for any practice at all. We need to know
clearly the characteristics of each mental state. This
way, we can see which is the most appropriate practice
at any given time. ... Sometimes, however, the mind does become gentle
and bright, though what often happens next is that the
mind becomes attached to the happiness or peace that
arises. We lose our footing; we lose our way. This is
a common type of meditator, who firmly holds his or
her attention somewhere or intensely notes phenomena
as mentioned above and finds that the mind gets very
calm and light. The mind is happy and shining bright.
This type of meditator must carefully notice that the
mind is stiller than it should be, more still than normal.
The truth is that the most suitable mind for practicing
Vipassana is a mind in its natural, normal state. A
regular human mind is just right. Humans already are
higher minded beings that are ready to uncover the true
nature of things (Dhamma). Nevertheless, a number
of meditators when deciding to practice forcibly hold
their attention or mentally note phenomena until the
normal human mind is lost and replaced by a subtle
mind like that of a godly deity (brahma): serene, calm
and happy. Such a mind gets lost in these states and
floats away in them. Here there is still desire looming
but the meditator does not see it.
So these are some common mistakes of meditators.
One group practices and a non-virtuous mind arises:
stressed, rigid, heavy and tight. Another group practices
and enjoys the beautiful sensations and mind states
that come along with the practice, and gets absorbed
in them. This group is actually virtuous, but only
in the worldly sense. This group is actually creating
an obstacle to the path of enlightenment in a very
subtle way. We must be very careful. Some people
in this group practice so much meditation that their
minds become too subtle and serene, much more than
is naturally so. They are immersed in such sublime
states for days and days. Desire and ignorance have
come in but they go unseen. In other cases, ignorance
and aversion may be arising right from the start. This
is especially true for beginners who practice by the
method of mentally noting mental phenomena. By
mentally labeling again and again, forcibly focusing
attention each time, ignorance and aversion come in.
We have to keep learning until we truly know the
characteristics of the mind, and then we can practice
properly without making these mistakes. Thus our
mind will be an impartial one that can truly see and
know mental phenomena clearly. This is quality mind,
one of virtue and wisdom. Such a mind arises on its
own without any effort (in the Abhidhamma this mind
is called Mahākusolajit-ñanasampayuta-Asankhārika).
In this type of mind, the virtuousness has momentum
and fortitude. It is the most suitable mind for
practicing Vipassana. There are many more details
about this; and we must have patience and gradually
understand them.