The Seven Practices For a Healthy Mind

The Seven Practices
For a Healthy Mind

By

Venerable Ajahn Mitsuo Gavesako

Wat Sunandavanaram
Ban Tha Tian, Tumbol Saiyoke,
Amphur Saiyok, Kanchanaburi, Thailand.

http://www.dhammajak.net/board/viewtopic.php?t=15745

--------------------------------------------------------------------

The Seven Practice for a Healthy Mind
Translate by Maya Gotami Foundation
Edited by Bruce Evans
Front Cover and Illustration by Amnart Klanpracha

All rights reserved. Any reproduction, in whole or part, in any form, for sales, profit or gain, is prohibited. However, copies of this book, or permission to reprint for free distribution, may be obtained upon notification from :
The Maya Gotami Foundation
378 Arkarnsongkhoh Sai 20 kor,
Tungmahameh, Sathorn
Bangkok 10120, THAILAND
Tel. 66 (0) 2676 3453

Printed by Three lada, Bangkok (telephone : 66 (0) 2896 1500)
First published December 2004 (2000 copies)
Second publication July 2005 (3000 copies)
Third publication August 2006 (2000 copies)
Fourth publication December 2006 (5000 copies)

 

Contents

--------------------------------------------------


• Why Do we Need to Practise Anapanasati

• Our Mind

• The Meaning and Practice Anapanasati

• How to practise mindfulness of the breathing

The Seven Practices for a Healthy Mind
1 Our breath is our best friend
2 Long breaths are first-aid for the mind
3 Developing mindfulness of breathing at least
20 minutes is cultivation
4 Adhering to right speech
5 Trying to correct yourself
Anger
Subduing anger
6 Adding at least one good deed daily
7 Reserving one hour daily for right thinking
The Postures of Anapanasati
Mindfulness of the breathing in the standing posture
Mindfulness of the breathing in the walking posture
Mindfulness of the breathing in the sitting posture
Mindfulness of the breathing in the reclining posture

• Questions and Answers about Mindfulness of the Breathing

• Training the Mind Is Like Taming A Wild Animal

• Nivarana - The Five Hindrances

• Practising mindfulness of the breathing of prevent delusion with
cognitive objects

• Living our Whole Life with Mindfulness of the Breathing

• Summary : The Seven Practice for a Healthy Mind

• Appendix : The 16 Stages of Anapanasati

 

Foreword

--------------------------------------------------


Happiness seems to be the most important issue of life, because everyone seeks happiness and wants to avoid suffering. Our family, parents, relatives and friends want us to be happy. Humanists and social workers, too, are predisposed to wishing everyone happiness.

However, the problem is that we almost never find true happiness, because we seek happiness from material possessions, status and praise. Being materialistic, we enjoy these worldly things and are unaware of internal happiness derived from a well-trained mind, which is peaceful and brings real happiness.

It is natural that we pay most attention to our body, feeding it with find foods, setting aside time to exercise, cleaning and adorning ourselves with beautiful clothes. But we overlook or give least priority to our mind. We forget that the mind is the chief. With right mindfulness, right thinking and right actions, any human being is able to attain peaceful happiness.

The core purpose of this book is to establish right values so that the reader turns more attention towards 'looking' at one's own mind. The practices presented in this book can and should be practised by all. A well-trained mind, one that is strong, stable, patient and kind, will bring us true happiness and radiate benefit to all society.

 

Why Do We Need To Practise Anapanasati

--------------------------------------------------

1 For learning about life

If asked why people go to the temple, we might answer that is to lern about Buddhism which is, in fact, to study our lives. No one life is perfect. We all lack one thing or another. Some of us may be wealthy but are unhappy because of a broken heart. Others may have a warm and happy family, are well educated, and seemingly perfect in every way but suffer from bad health. We often experience suffering because we do not know ourselves. Practising mindfulness of the breathing (anapanasati) is to search within. The better we understand ourselves. the better we can solve and reduce our unhappiness.

To understand ourselves is to learn that if we adhere to the right causes
- right thought, right speech and right action- good results or happiness will ensue and vice versa.

If we realize this truth and being to gradually change our bad habits, maintaining the five precepts (panca sila) by refraining from killing animals, stealing, committing sexual misconduct, living and taking intoxicants, and start improving ourselves by living a less complicated life and raising the level of our mind, the result is the cessation, or at least the reduction, of suffering to reach a calm and happier state of mind.

 

2 For mental health

People are often burdened with family and social responsibilities. The mind is plagued with fear, anger, doubt, etc. which is the condition of an unhealthy mind. The goal of practising mindfulness of the breathing is to be aware of each breath entering and leaving at all times whether we are standing, walking, sitting or lying down. Regardless of what we see or hear, we must be mindful not to be pleased or displeased with these external conditions.

We must practise to the point that whenever a positive or negative feeling arises, our awareness, alive with mindfulness (sati),
clear comprehension (sampajanna),
concentration (samadhi),
and wisdom (panna),
takes control so that we can remain calm
and patient to examine our mind
and the cognitive objects (arammana) training it.

Regardless of how much we suffer, we can sustain the clamness so as to prevent displeasure from further influencing our mind. Or if we do think,
we can certain that our thought is guided by mindfulness and wisdom and not by mental stains (kilesa). We must not allow our emotions to rule over our actions. Instead,e go back to focusing our attention on our breath, cutting ourselves off from the external world and simply observing and controlling inner mental objects. This is the healthy state of mind which we should aim for.

 

3 For mental power

Our mind (citta) is the master, the chief, because everything starts within the mind. A person with a healthy mind,complete with the right thought, speech and action, can remain unwavering in the face of adversities such as loss of possessions or status,criticism and suffering. On the other hand, a person with a mind corrupted by bad thoughts, speech and actions,even when enjoying good fortune, improved status, praise and happiness, will still be depressed. Practising mindfulness of the breathing is the way to develop and build the power of the mind, comprising faith (saddha), effort (viriya), mindfulness, concentration and wisdom.

Faith is believing in what is reasonable. It is a belief guided by wisdom, such as believing in four noble truths, believing that the debt of gratitude owed to one's parent is real, that good action brings good results and bad action brings bad results,or that we can transcend suffering with dhamma practice.

Effort is effort to retain from bad actions, do what is right, and purify our mind.

Mindfulness is recollection, the power of differentiate between beneficial and detrimental things. With the guidance of mindfulness, we will know rights from wrong, choose to observe the five precepts,recognize our responsibility towards our family,society, and country and do our utmost to fulfill our duty.

The foundation of mindfulness is the four bases for mindfulness (satipatthana), being aware the body (kaya), feeling (vedana), mind (citta) and phenomena(dhamma) are not self, not me and not mine (anatta). They are simply what they are. Realizing their true nature, our mind will be free from attachment, peaceful unselfish and happy.

Concentration is the tranquility of a well-trained mind, which is capable of performing both worldly and spiritual affairs.

Wisdom is possess all the mentioned elements, we can be happy under all circumstances no mater how grave the situations may be, and can overcome obstacles, We can even face death with composure.

 

4 For heedfulness

For 45 years after his enlightenment, the Buddha proclaimed 84,000 teachings (dhammakkhandhas)

In his last moment, he gave the last teaching which summed up all his teachings:

'Bhikkhus, perishable are all conditioned things. Work out your way with diligence.'

By 'work out your way' the Buddha meant to practise and perfectly attain the 16 steps of mindfulness of the breathing in order to reach the noble path (ariyamagga), the noble fruit (ariyaphala) and Nibbana.


The Buddha said:

'The achievement of one dhamma will result in the arising of four dhammas; the achievement of the four dhammas will result in the arising of seven dhammas; the achievement of the seven dhammas will result in the arising of two dhammas.'

'One dhamma' is mindfulness of the breathing; the 'four dhammas' are the four based for mindfulness; the 'seven dhammas' are wisdom and liberation(vimutti). The mind attains total relinquishment from the power of mental stains (kilesa), and reaches the noble path, noble fruit and Nibbana.

 

Our Mind

--------------------------------------------------

Life is as varied and diverse as day and night. Young or old, rich or poor, highly educated or illiterate, Noble Peace Prize-winner or cursed criminal, however much difference there is in our external circumstances, regardless of our religion, whether we are black or white, of whatever race we are or whatever language we speak, the nature of the mind is the same for all of us:
pure, tranquil and brilliant as natural pure water.

When a substance is mixed with pure water, it turns the formers clean water into coffee or tea depending on what is added. Thus where tainted water is, so is clean the pure water. This is the same as our mind. Within a sorrowful mind is a serene and joyful one, because when sadness abates, brightness and joy will arise in its place.

The mind and cognitive objects objects (arammana)
The mind is the 'knowing' or 'consciousness' that sense cognitive objects (arammana). Cognitive objects are experiences though the six sense-'eye', 'ear', 'nose','t ongue, 'body' and 'mind'; thus cognitive objects are sights, sound, smells,tastes, bodily feelings, and mental objects.For example, when we see a gecko, the gecko is the 'object' of the sight, its sound the objects of the ears. When we interpret what we see or hear, whether good, bad or neutral, they are objects of the mind or plesabts feeling (sukhavedana), unpleasant feeling (dukkhavedana) and niether pleasant nor unpleasant feeling(adukkhamasukhavedna).

 

In life we encounter both positive and negative experinces which stem from the wight worldly conditions (lokadhamma). Desirable conditions-fortune, status, praise and happiness-bring pleasure and satisfaction, while undesirable ones- loss of possessions, loss of status, criticism and misery-bring displeasure and dissatisfaction. However, pleasure and displeasure are only objects arising from craving and mental stains (greed,aversion and delusion) which color the mind. They are not the mind itself, for that is the condition that cognizes objects as they are. The mind is stable of knowingness, the state of knowing, in which there is only the one who knows, who knows objects and then lets go.

Every human being experience suffering, it is not only us. Some people have so much suffering they commit suicide, In fact, all sufferings in this world, be it family or social problems, occur because we cling to cognitive objects. Therefore, in our daily lives we must be careful and not lose ourselves in mental objects, allowing mental objects to have power over our minds.

Our practice that helps to find this 'one who knows' who is above mental objects, in order to experience the state of knowingness and wakefulness and wakefulness within ourselves, is anapanasati - using mindfulness and clear comprehension to focus on the in-breath and our-breath. The in-breath and our-breath are things we always have with us, so it is not too difficult a practice. Practising to attain mindfulness and clear comprehension by keeping our attention on the breath is the tool that enables us to discover 'the one who knows' so that we experience the state of awakening and radiance within each and every one of us. With a calm state of mind arising from mindfulness and clear comprehension, we will see that the mind is the mind and cognitive object is cognitive object. We will see that the cognitive object is not us, not ours, not our self. With this understanding we will discover the true nature of our mind, which is unmoved by pleasure and displeasure, one which observes with an equanimity that is free from attachment. Or at the very least we will attain a healthier state of mind.

 

The meaning and practice of anapanasati

--------------------------------------------------

Etymological meaning

Ana (assasa) means the in-breath; apana(passasa) means the out-breath. A na + apana equals anapana. Sati means recollection. Thus anapanasati is the present awareness of every in-and out-breath.

Practical meaning
Anapanasati (mindfulness of the breathing) is the wholesome awareness of each and every breath-inhalation and exhalation. For eample, if we focus our mind on something with every breath, that is anapanasati. It can be the breath itself, a thought, a pleasing or displesing object, gladness, displesure, feeling peeved, feelings of annoyance, fear, anger, or the contemplationof one particular dhamma subject. If we are conscious of it with every breath, it is anapanasati. Focussing on the breath while we jogging, practicing yoga, taichi, standing, walking, sitting or lying down is anapanasati. Calm (samatha) or insight (vipassana) meditation, the four bases for mindfulness, when practiced along the steps of anapanasati are all anapanasati.

At one time the Buddha, having spent a rains retreat by himself, at the end of that rains retreat declared to the congregation of monks:
‘ If asked by members of the religions what dhamma principle the Recluse Gotama abided by most during his retreat, The answer should be concentration comprised of mindfulness of the breathing (anapanasati). When a monk declares the dhamma observed by the enlightened ones, the gods, or the Tathagata, it should be said that it is concentration comprised of mindfulness of the breathing. Monks who have not yet attained enlightenments should practise mindfulness of the breathing for the cessation of outflows. Monks who are enlightened practise mindfulness of the breathing for dwelling at ease in the present, as well as for mindfulness and clear comprehension.
(Samyuttanikaya Mahavaravagga)

 

How to practise mindfulness of the breathing

--------------------------------------------------

1 Adapt your daily life so as to be conductive
to pratising mindfulness of the breathing
Lead an uncomplicated life – reduce or eliminate unnecessary activities such as eating, working, traveling, and social functions. Don’t worry about losing friends; some old friends my move away, but you will gain new good friends (kalyanamitta).
Concentrate on fulfilling your duties.
Allocate more time for the important aspect of life; that is, find time for the study and practice of the dhamma.
Compose your actions and speech by observing the five precepts and maintain a healthy mind.

2 Prepare a suitable place
If you can find a quiet place, that is best. Find a room or corner in your home where you will not be disturbed by others.


3 Prepare your body
Finish all matters that have to do with others. Wash yourself. You should not be too hungry or too full. Some light exercise is good in order to prepare your body for lengthy sitting.

4 Prepare your mind
Ask yourself if you have matters needing immediate attention. If yes, take care of them or note them down to remind yourself of all future commitments, e.g. tomorrow you have to meet someone or get someone to do something, so that you have nothing more to worry about. Once you have done this and are free from all worries, both internal and external, allow your mind to be neutral and serene.

5 Observe mindfulness of the breathing
The first step is to try to preserve the good feelings or wholesome state of mind (kusalacitta) with every in-and out-breath. In whatever posture, be it standing, walking, sitting or lying down, focus on the breath, cling to it as you would to your best friend.
With mindfulness and clear comprehension, be conscious of the mind, whether pleasure or displeasure arised, so as not to cling to or follow cognitive objects or craving (tanha) Take deep breaths, release extended and relaxed exhalations while maintaining a continuous and unbroken awareness at each and every in- and out-breath.Sustain a tranquil and joyful mind.

 

The Seven Practice for a Healthy Mind

--------------------------------------------------

1. Our breath is our best friend

2. Long breath are first-aid for the mind

3. Developing mindfulness of the breathing at least 20 minutes is cultivation

4. Adhering to right speech

5. Trying to correct yourself

6. Adding at least one good deed daily

7. Reserving one hour daily for right thinking

 

Practising mindfulness of the breathing
is like learning to ride a bicycle

Deep inhalation and extended exhalation help to create awareness.
Wherever the sensation is when you breathe in, fix the mind there.
Start with a long, coarse breath.
Just like when you first learn to ride a bicycle,the first three or four meters
you may not be able to do it. But if you persist,
gradually you will be able to stay on the bike for longer and longer
until you are able to ride for kilometers.
In the same maner, if you succeed in staying with the first breath
all the way through, following the next breaths for two,
ten or twenty minutes will no longer be a problem.
You will gain a healthy mind, one that has no troubles,
one that is peaceful and joyful,
and your breath will become your best friend forever.

The rider of the bike is mindfulness;
the bike is the mind;
the road is the breath.

Just as the rider is responsible for controlling the bike so that it goes
in the right direction on the road,
we must attach our mind to the breath.
As long as mindfulness is fixed securely to in-breath and out-breath,
the mind is there with the breath too.
The mind does not drift astray
with the power of mental stains and craving.

 

Our breath is our best friend

--------------------------------------------------

It is imperative that we practise mindfulness
of the breathings as we possibly can so that we are skillful to the extent that following our breath becomes second nature. In order to be able to maintain a continuous and unbroken awareness of each inhalation and exhalation,
we have to first know what it is like to be completely mindful of one breath.

Start with being aware of the beginning, the middle part, and the end of the in-breath. Then be aware of the beginning, the middle part, and the end of the our-breath. Notice your full attention on the breath while your mind is calm and devoid of any thoughts.

If we can perfectly maintain our awareness of the in-breath and our-breath for the first time,it is not difficult o continue on to the second, third or fourth breath, or for many minutes until we can sustain it for a lengthy period of time.

Continuously sustain your awareness of the in-and out-breath.
Remain neutral regardless of what you see, here, smell, or come to experience. Stay with your breath. Maintain serenity which reflects the good health of the mind.

 

A totally new person

A policeman came for a shot three-to four-day retreat at our forest monastery and went back to work. After a few months he came back to visit and related that his wife was so happy to find that he had become a new person altogether. He said he kept on practising what he had learned during his time in the monastery at home.

When he was upset with something his wife did, he kept his patience and retrained from thinking or speaking.

Instead he took deep in-breaths and long out-breaths, knowing that the arising displeasure (or pleasure) was not permanent.

With a little patience combined with right thoughts and speech, this feeling would disappear by itself.

Noticing that he had become like a new person,his wife commended him for his calmness.The compliment made him very happy. Now he and his wife live very happily together because both of them adhere to rights thoughts and try to avoid any and all conflicts.

 

Long breaths are first-aid for the mind

--------------------------------------------------

The true nature of our mind is pure and joyful. But desirable worldly conditions (possession, status, praise, happiness) influence the mind,resulting in it being happy or s a d. Pleasure, displeasure, laziness, jealousy, fear and anger are all symptoms of sickness of the mind.

Whenever grief arises, we should realize that this feeling is not ourselves and not ours because the true nature of our mind is pure.
When anguish appears, heal it with deep inhalation and long exhalation. pleasure and displeasure cannot linger in a mind that is alive with mindfulness and clear comprehension, with full and complete awareness of the long in-breath and our-breath. This is a method to sustain a healthy state of mind. It is first aid for our mind.

 

Meditations as mind healing

In the 1970s, Dr. Herbert Benson, a cardiac physician of the Harvard Medical School, did a study on a group of people who practise transcendental meditation (TM), The group, confining themselves twice daily for half an hour per session in a quiet room, sat with their eyes closed and mentally recited a mantra. Dr.Benson noticed that during the practice, the heart rate and breathing of these people became slower.Their blood pressure also decreased. Moreover, during the session, they were very relaxed but fully alert. Dr.Benson regarded this as 'responsiveness towards relaxing condition. ' Further study revealed that TM could change a person's reaction to stress.He concluded that TM is useful to health, adopting and adapting it as Western meditation, and recommended it to patients with high blood pressure. Later, physicians in other fields widely employed this method in their practice.