CHAPTER 17
IN THE ANGUTTARA NIKAYA it is elaborated and minutely shown that:
1. The Buddha said, "I know not any other Dhamma so pliable and supple as the mind which had already been cultivated and developed".
2. The Buddha said, "I know not any other single Dhamma so easily adaptable as the mind which has already been cultivated and developed".
3. The Buddha said, "I know not any other single Dhamma so conducive to great profit and benefit as the mind, which has already been cultivated and developed".
4. The Buddha said, "I know not any other single Dhamma so beneficial as the mind, which has already been cultivated and developed".
5. The Buddha said, "I know not any other single Dhamma which gives such happiness and enjoyment as the mind, which has already been cultivated and developed".
It can be implied and understood that the results of the uncultivated and undeveloped mind are on the reverse.
The Buddha said in the Dhammapada:
"Mano pubbamgama dhamma, Mano Setta mano maya,
Manasace Padutthena, Basativa Karotiva Tatonam
Dukkha Manveti Cakkamva Vahato padam."
Another verse:
"Cittena niyate Loka, Cittena parikassati, Cittassa
Ekadhammassa Sabbehva Vasa Manvagu."
It means that the mind is the forerunner of all our action and precedes all phenomena. Nothing could be done, whether physical or mental without the co-orperation or co-ordination of the mind. In doing either good or evil deeds, the mind plays the prominent part. No action is possible without first thinking about it, thought occurs only in the mind. When the mind is controlled out body remains controlled. When the mind is free and uncontrolled, the physical action has no restraint, giving expression to our thought and emotions. The mind thus, is the central factor which controls all our actions.
It is the mind in which the wrong view of Egoism or I-ness or personality elements dwells most, and it is the breeding place of Sakkaya Ditthi. The delusion of I or Egoism, is the driving force behind the mind, hence what ever physical, verbal or mental actions occur, they are the direct results of the mind It is important to note that it is the element of personality or Egoism or Sakkaya Ditthi which clouds the mind. Moreover from the point of view of Anupassana, in the Commentary of Sammohavinodani, it is said, "Ditthi caritassapi mandassa natipabhedagatam cittanupassana satipatthanam visuddhi manggo." It means that for the Yogi who has the Propensity for Ditthi and which is intellectually dull, a simple and unelaborately formulated Citta-nupassana is suitable for the realisation of Magga. The Late Maha Thera Mogok Sayadaw being well versed in the Pitakas, having checked it all according to the Pali canons and found that it in conformity with Patikas and Commentaries, formulated the very simple and elaborate method of Cittanupassana which is considered to be the most suitable for the present day Yogis. Although Cittanupassana is given prominence it cannot be said that the remaining three Anupassanas are being ignored, No; nothing of the sort, because it is just like syrup in which fresh juice of lime, sugar, salt and water are all contained as ingredients and in the same manner, when one Anupassana is practised the remaining three are also included though not so predominant and pronounced as the first one. They are Sampayutta Dhamma, they coexist, are concurrent and synchronise in their arising and vanishing.
Coming again to Cittsnupassana, in the Cacittapriyaya Sutta, Maha Sariputta said that it was not easy to read another's mind because it may be right or wrong but in reading one's own mind it would never be wrong because it was quite easy to know what was occurring in one's own mind, What is important for the Yogi here to understand is that it is quite easy to observe one's own mind. Supposing there occurs in your mind Lobha Citta, you can easily know that Lobha Citta is occurring in your mind. If Dosa Citta or Issa Micchariya occurs in your minds you can at once know that it is occurring and if it disappears, you may also know that it disappears.
It may be said that in Myanmar, many Burmese Buddhist are under the wrong impression with a perverted view that Vinnana transmigrates of reincarnate from one existence to another. It can also be said that many of the population wrongly believe in the existence of the soul. Some may go further to say that it is the soul which departs the body as long as there is no vacancy to dwell in just like the larva of a mosquito which still hangs on to the imago or cover. This kind of wrong view is deeply rooted and handed down from forbears. Such beliefs as transmigration of the soul of reincarnation from one existence to another is Ditthi and nothing else. As has been mentioned above, such wrong views are being harboured and maintained because of the believe that Vinnana is enduring and permanent and only the body perishes.
They do not yet process the appropriate knowledge of Paticcasamuppada which enables them to understand that Vinnana is Anicca and is always subject to endless process of arising and perishing. It arises at the same space or time and cannot move a single inch from where it arises and cannot remain for two successive moments the same.
The Maha Thera's main object is emphasising the importance of Cittanupassana is to eliminate the prevalence of long and deep rooted wrong view as regards Vinnana in the mind of the Buddhist population.
CHAPTER 17