Submitted by: Arjanyai
Similarly, the ear with sounds, is the form-aggregate. and the consciousness which arises from them is the mind-aggregate. The mind and Form (Nama-Rupa), having arisen, then die away and cease.
As for thoughts which are memories of the past, they arise from the perception of mental sensations (Nama-Dhamma). In other words, what was-seen and heard in the past was retained and this gives rise to thoughts of the past. Things which were not seen and heard, such as other towns, countries, and so on, with which we are not familiar; or forms of knowledge which we have never known, cannot arise in thoughts, for we can only think of that which we have known.
When one sees one s body and mind to be other than one s self, then examining all things and seeing that they are not one s self is insight (Vipassana) with searching thought.2
Things on which one Ought to Reflect and those on which one Ought Not to Reflect.
One thinks in order to know; if one does not think, then one does not know. The knowledge which comes from thinking is of two kinds:
a) If one thinks evil, one gets to know evil things.
b) If one thinks good, one gets to know good things.
One should avoid thinking in any ways which involve Lust, Anger and Delusion. One should replace such thoughts by their opposite. Like a skilled carpenter who drives out an old peg by driving in a new one.
If those unskilled thoughts still remain and persist in arising; then one should consider, that these thoughts only give rise to trouble, to hate and fear. Like a young man or woman who, if they were in contact with a filthy object, would feel loathing and disgust for it.
If those unskilled thoughts still remain and persist in arising; then one ought not to bear them in mind, one ought not to think of them. Like a man, not wanting to see visible forms which pass by, will close his eyes or look away from them.
If those unskilled thoughts still remain and persist in arising; then one should relax and let those thoughts die away. Like a man who is walking quickly, may decide to walk slowly ; then he may think that it is better to sit down, and finally to lie down.
If those unskilled thoughts still remain and persist in arising; then one must suppress the mind, forcing it to remain steady and calm. Like a strong man may suppress and hold down a weaker man.
When those unskilled thoughts have been overcome, the Citta will be calm and inwardly pure. One who practices diligently can do this, and such a person is reckoned to be skilled in controlling his Citta. Whatever thoughts he intends to have, then he has those thoughts, and whatever thoughts he does not intend to have, then he does not have those thoughts. He is one who abandons craving, who gains detachment of his Citta by means of controlling it, and he is one who can become free of all suffering.
Insight with searching thought2 is thinking so that the understanding which is gained causes the stopping of thoughts. Or, one may use thinking in order to correct thoughts; which means that one inclines the Citta to leave objects because we no longer want them. In other words, we develop our thoughts within the Noble-Path (Ariya-Magga) in order to make the Citta calm down and leave external objects.
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