Upādāna (Clinging) As long as there is Tanhā-Upādāna ...There arises a succeeding Bhava Moha The mind wanted to subsume to the previous state, unabling to let go off the habitual perception of clinging. Hence, the mind will aim ahead, in searching for a new “existence”, to resume to attachment. 36
(the Buddha’s Words) An existence of a new Bhava Bhikkhus! If one thinks of something, one ponders over something, and citta focuses on something, that thing will be attached for the settling of Viññāṇa. When attachment exists, Viññāṇa is being established. When that settled Viññāṇa grows, a new Bhava will commence. When a new Bhava emerges, birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair will become to complete the cycle of rebirth. Thus, rebirth with a mass of suffering, is as such. Ref: https://suttacentral.net/sn12.38
New Bhava? Moha 38 Duggati Sugati
Bhikkhus! killing/ taking life (pāṇātipāta), which one commits thoroughly, flourishes it and increases the frequency of it, is for prompting one into hell, or being born into the plane of animals (tiracchānas) and that of the hungry ghosts (pittivisaya). For human plane, of all consequences from taking life, the lightest one is the consequence which leads to short life-spans. Bhikkhus! taking what is not given (adinnādāna), which one commits thoroughly, flourishes it and increases the frequency of it, is for prompting one into hell, or being born into the plane of animals and that of the hungry ghosts. For human plane, of all consequences from taking what is not given, the lightest one is the consequence which leads to loss of wealth. Bhikkhus! Sexual misconduct (kāmesumicchācāra), which one commits thoroughly, flourishes it and increases the frequency of it, is for prompting one into hell, or to be born into the plane of animals and that of the hungry ghosts. For human plane, of all consequences from committing sexual misconduct, the lightest one is the consequence which leads to make enemies. Bhikkhus! False and harmful speech (musāvāda), which one commits thoroughly, flourishes it and increases the frequency of it, is for prompting one into hell, and to be born into the plane of animals and that of the hungry ghosts. For human plane, of all consequences from committing false and harmful speech, the lightest one is the consequence which leads to receive false accusations. (The Buddha’s Words) Consequences (vipāka) of wrong-doing “behavior” and “speech”
Bhikkhus! Divisive speech (pisuṇavācā), which one commits thoroughly, flourishes it and increases the frequency of it, is for prompting one into hell, and to be born into the plane of animals and that of the hungry ghosts. For human plane, of all consequences from committing divisive speech, the lightest one is the consequence which leads to discordance with friends. Bhikkhus! Harsh speech (pharusavācā), which one commits thoroughly, flourishes it and increases the frequency of it, is for prompting one into hell, and to be born into the plane of animals and that of the hungry ghosts. For human plane, of all consequences from committing harsh speech, the lightest one is the one which leads to hearing unpleasant sounds. Bhikkhus! Frivolous talk (samphappalāpa), which one commits thoroughly, flourishes it and increases the frequency of it, is for prompting one into hell, and to be born into the plane of animals and that of the hungry ghosts. For human plane, of all consequences from committing frivolous speech, the lightest one is the consequence which leads to increditable speech. Bhikkhus! Drinking intoxicants and taking drugs (surāmeraya), which one commits thoroughly, flourishes it and increases the frequency of it, is for prompting one into hell, and to be born into the realm of animals and that of the hungry ghosts. For human realm, of all consequences from drinking intoxicants and taking drugs, the lightest one is the consequence which leads to insanity. Ref: https://suttacentral.net/an8.40 40
Throughout one’s life, When one’s mind gets used to living with greed, hatred, and delusion, the moment one is about to pass away, one’s mind will be clinging to those habitual faculties. Images of activities that one did frequently (kamma) as past habits will emerge without a break, especially, if those habitual actions violate the Five Precepts. At that moment, the plane of existence of the mind will sink downwards, lower than that of the human beings. One should not think that just swatting mosquitoes or drinking alcohol is a trivial thing. “Committing sins is not correlated with the magnitude of an issue”. Breaching each of the Five Precepts is hammering greed, hatred, and delusion down into the mind. When the second which a new “Bhava” matches a new “Bhūmi” of the mind happens, one would realize..... that it is too late...
Sins (Pāpas) are wrong-doings committed by transgressing the Five Precepts. 42 Destruction of life (Pāṇātipāta) Taking what has not been given (Adinnādāna) Sexual misconduct (Kāmesumicchācāra) Having false speech (Musāvāda) Drinking intoxicants and taking drugs (Surāmeraya)
Sati Lobha (Rāga) Moha Dosa Divine beings (Brahmas) Celestial beings (Devatās) Human beings (Manussā) Hungry ghosts (Pittivisayas) Demons (Āsurakāyas) Animals (Tiracchānas) Hell creatures (Nerayikas)
44 What you have done will never go away. It is recorded in your mind. Sugati Bhūmi Duggati Bhūmi
As one has no habitual mindfulness or Sati, Taṇhā (craving) is a driving force to the mind’s creation of a new Bhava-Bhūmi. It came from the habitual deeds (Kamma) which has been accumulated in one’s life time (inclusive the past lives). The chance which the mind would wander to start a new life is uncertain. What is certain is that results must come from causes. Various causes create various results. What does one’s mind prefer? The deeds one makes so often determines one’s preferred existence, which will appear together with an appropriate appearance for that existence. Tanhā (Craving)
Animals Hell creatures Demons Hungry ghosts Divine beings Celestial beings Human beings Saṃsāra (Cycle of Rebirth) Next Bhava 46 ?
Birth of animals Demons Hell creatures What the mind thinks of ...will be the next Bhava.
48 The realm of hungry ghost Divine beings Celestial beings Human beings Moha Dosa Lobha Sati
49 It is very difficult for whoever to attain humanness. (The Buddha’s Words) Right now, it’s high time we had a chance to see the Noble Truths. Ref: https://suttacentral.net/sn56.48 Bhikkhus! Suppose this great earth was flooded and became one vast piece. A man dropped a rod (made of bamboo) which had one hole in water. The East wind blew it westward; the West wind eastward; the North wind southward; and the South wind northward. Something like this. In that water lived a blind turtle which came up to the surface of it once every hundred years for many hundred years. Bhikkhus, How would you think about this significance? Was it possible that the blind turtle which came to the surface once every hundred years, was able to poke its neck into that only hole in the rod?
“In this case, it would not be plausible, Venerable Sir, that that blind turtle, which came up to the surface once every hundred years, would poke its neck into the sole hole of that rod.” All bhikkus! That is rarely plausible. By the same token, so is one chance to attain humanness. So did Tathāgata, who was the rightly self-awakened one and a perfectly awakened one (arahant), emerged in the world. So would the Buddha’s Teachings and Disciplines (Dhamma-Vinayas) propagated by Tathāgata be prosperous all over the world. All bhikkus! However, you have attained humanness; Tathagata, who was rightly self-awakened to be a perfectly awakened one, has already emerged in this world; and the Teachings-Disciplines propagated by Tathāgata has prosperous all over the world. All bhikkus! In this case you should persist diligently in practice of Dhamma to know that “this is suffering; this is the cause of suffering; this is cessation of suffering; and this is the path to the cessation of suffering”.
(The Buddha’s Words) Reasons to attain the blissful states of existence (Sugati Bhūmis) when one passes away Three wholesome bodily actions: 1. abstaining from taking life; 2. abstaining from taking what is not given; and 3. abstaining from sexual misconduct. Four wholesome verbally actions: 1. abstaining from lying; 2. abstaining from divisive speech; 3. abstaining from harsh speech; and: 4. abstaining from frivolous speech. Three wholesome mental actions: 1. be the one who has not much avarice (no greed); 2. be the one who has no revengeful mind (no hatred); 3. be the one with right views (no delusion). These are called Ten kusala-kamma patha (Ten courses of wholesome actions) These ten ways of wholesome actions are mind purifier. Because one had performed ten courses of wholesome actions, one would see appearance of celestial beings, or humans, or other beings from any blissful states of existence. That is possible. Bhikkhus! When those who attained these ten wholesome actions die, they will go to a blissful state of existence. Ref: https://suttacentral.net/an10.176
Sati Sugati 52 Would it be better if we were the one who chooses the future path ourselves?
Divine beings Celestial beings Human beings Hungry ghosts Demons Animals Hell creatures Born in Duggati Born in Sugati Appeared by the driving force of Sīla (morality) and Samādhi (concentration) This path If you keep creating the unwholesome causes without a break, even though you make merits with lots of gifts (Dāna), You won’t escape from the woeful states of existence.
54 The end of Causes to Rebirth comes from the power of Sīla (morality), Samādhi (concentration), and Paññā (penetrative knowledge) One can choose one’s own path, as long as one has...a breath.
55 The cycle of rebirth is comparable to an endless wandering. The Buddha said, this path has “neither beginning nor ending”. Every life is born and dead according to factors and causes which condition it. There is nothing else but sole suffering. Sometimes suffering is less severe, because moral ethics conditions it. One mistakes the results of meritorious deeds for happiness because one does not see the truth that this conditional cause changes or runs out as everything is not permanent and void of self, one turns to have even more suffering. Merits gaining from having only knowledge of moral ethics can be just one’s temporary refuge. The highest aim of the Buddha’s teachings is not arriving at the destination. Rather, it is the end of the wandering. That is how to get rid of suffering permanently. That means the mind should get over “merits-demerits, happiness-dissatisfaction, sukkha-dukkha” till suffering is uprooted. If the above-mentioned is not yet your goal today, it does not matter if you are still enjoying this long wandering. But at least, let’s stay on the convenient route, meaning having very little suffering or, in other words, having happiness, as a means to muddle through the long wandering until you will be bored with the faraway future, shall we?
Three meritorious deeds (Puññakiriyāvatthu 3) Factors to make the wandering convenient Merit (Puñña) is cleansing away greed, hatred and delusion, until one purifies the feeling of... me and mine. It is a ridding off, not taking up, as commonly understood. Dāna (Gift giving) Sīla (Morality/precepts) Bhāvanā (Mind cultivation) Very few people can do it. Good people can do it. Everyone can do it. You do not need to worry that when you make a sacrifice, you will not gain anything in return. Gift giving (Dāna), living by Precepts (Sīla), and cultivating mind (Bhāvanā) result in merits which lead one to a various level of blissful states of existence (Sugati). By way of analogy: If you work, you will get your salary. Do not worry. …It is sacrificing what is “mine”, to cleanse off “greed” and “attachment (Upādāna)”. …It is a vigil of one’s “body and speech”, neither to harm nor to exploit others; wash away “greed, hatred, and delusion”; and to “normalize” one’s mind. That is for being the foundation of “mind cultivation (Bhāvana)”. …It is cultivating “wisdom” till one attains a right view that whatever they have become, encountered, and possessed along this long road is not worth taking or becoming, as all of them bring in dissatisfaction and fluctuation at all times. Then, one could let go of “I/me” and “mine”.
Let’s listen to Buddha’s Words on “Dāna, Sīla, Bhava-Bhūmi”. Venerable Gotama! Brahmins, like me, believe that making completed Dāna can give the merits to our dead relatives. Is this belief true? Ref: https://suttacentral.net/an10.177 (Modified by the author)
58 Brahmin! Successful Dāna relates to the receiver’s eligibility (When the deceased relatives are in that state to receive that Dāna) and if unsuccessful one’s ineligibility. (When the deceased relatives are not in the state to receive that Dāna) Venerable Gotama! What is the eligibility? What is the ineligibility?
Nerayikas (Hell denizens) Brahmin! Some people in this world have set themselves in the tenfold unwholesome courses of actions (akusala-kammapatha 10). If they died, they would enter hell. They would sustain themselves in that hell and remain in that hell, with hell creatures’ food. Such is a state of ineligibility: a state of not being able to receive the meritorious results of Dāna.
60 Tiracchāna (Birth of animals) Brahmin! Some people in this world have set themselves in the tenfold unwholesome courses of actions. If they died, they would get into the birth of animals. They would sustain themselves being an animal and remain being an animal, with animal food. Such is the state of ineligibility: the state of not being able to receive the meritorious results of Dāna.
Brahmin! Some people in this world refrain from committing the tenfold unwholesome courses of actions. If they died, they would attain the humanness. They would sustain themselves in that human world and remain being in that world, with human food. Such is the state of ineligibility: the state of not being able to receive the meritorious results of Dāna. Manussā (Humans)
62 Devatās (Celestial beings) Brahmin! Some people in this world abstain from the tenfold unwholesome courses of actions. If they died, they would attain the realm of celestial beings. They would sustain themselves in that celestial world and remain being in that world, with celestial beings’ food. Such is the state of ineligibility: the state of not being able to receive the meritorious results of Dāna.
Pittivisayas (Hungry ghosts) Brahmin! Some people in this world have set themselves in the tenfold unwholesome courses of actions. If they died, they would enter the hungry ghost realm. They would sustain themselves in that hungry ghost realm with food which their relatives or friends donated meritorious results of Dāna for them. Such is the state of eligibility: the state of being able to receive the meritorious results of Dāna.
64 Venerable Gotama! If I had no relatives who are hungry ghosts at all, who then would consume that Dāna? Brahmin! Your deceased relatives in several former cycles of rebirth who were born again as hungry ghosts would consume that Dāna.
Venerable Gotama ! If none of my relatives in previous cycles of rebirth were born as hungry ghosts, who then would consume that Dāna? Brahmin! Many cycles of death and rebirth have taken such a long time that no one had no hungry ghost relatives.
66 Whoever donates will get the fruit of that Dāna... Brahmin! By the way the donor will also receive the fruit of that Dāna. Even if the donor dies and is reborn in the animal realm, the human realm or the celestial-being realm, that person will receive appropriate five strings of sensuality (happiness via eyes, ears, nose, tongue, and body). Brahmin!, for this reason, the dedicated Dāna... .. will never be fruitless for the donor.
Excellency, Venerable Gotama! Your saying is elucidated. Venerable Gotama, please remember me as a life-long lay devotee who has got a refuge, from this day onwards.
68 Do you still want to continue this wandering? If you still enjoy this long journey, your stop-pits will be nowhere but the stages of existence (Bhava-Bhūmis) which can be divided into 31 ones. Let’s try to analyze this Buddha’s Words, one can see a demarcation line between woeful states and blissful states of existence. That is whether one violates the morality (the tenfold unwholesome and the tenfold wholesome courses of actions) or not. The results of merit gained from offering Dāna will be in effect even after one’s death and was reborn in the birth of animal, human or celestial being realm. (Offering lots of gifts will not help one escape the woeful states of existence). Rebirths are going up and coming down (the 31 planes of existence) like this. If you started to find it was no longer fun with “the uncertainty” of the cycle of rebirth and to get bored with it and wanted to stop wandering... This is the way out....
The Buddha stated “birth is suffering” because one cannot avoid these following ten issues which are tagging along with it... aging; illness; death; lamentation; physical discomfort; grief; despair; association with the disliked; dissociation from the liked; and not getting what one wants. Shall we reconsider whether this life is really happy or suffering? Would you continue enjoying such repeating rounds of birth and death like this, or not? Importantly, do not forget that … we will never be reborn in a blissful state of existence forever. Various factors result in various fruits.
70 …which the Buddha taught is the way of morality, concentration, and wisdom (sīla, samādhi, and paññā), the ultimate goal of which to lessen or get rid of me or mine. In other words, it is to lessen or rid of the defilements (greed, hatred, and delusion). Those who have less and less defilements will have less and less suffering gradually until they come to the termination of suffering. The cause of rebirth is naught. This sounds as if life would be bland, boring, and not fun. Do we need to reside in the forest? Are we not allowed to watch films, listen to music, hang out or have fun anymore? Not at all! On the contrary, your mind will be so happy that you will forget those enjoyments. It is the bliss that comes from the calmness without any enticement. You may still live your life the same way, but with mindfulness (Sati). No longer do you have voracious and addictive consumption like before. This is simply comparable to a drug addict who thought happiness was from drug-taking. After quitting drugs, he found out that true happiness was freedom from addiction. The way out of suffering...
(The Buddha’s Words) The characteristics of the Supreme development of the sense faculties. Ānanda! What is the supreme development of the sense faculties of the Noble Disciplines? Ānanda! In this case, emotion of liking, disliking, and indifference happens to a bhikkhu from seeing an object. That bhikku knows clearly that “the emotion which is happening to me is what is being concocted by factors. It is coarse; it depends on conditions to emerge. But there is another thing which abates that feeling and is subtle, that is equanimity (upekkhā)”. Knowing it clearly, the emotion which happened to that bhikku: whether it is pleasurable, not pleasurable, or indifferent, will cease. Only equanimity still remains. Ānanda!, the emotion of liking, disliking, and indifference which happens to that bhikkhu will cease as fast as eye-blinking. The equanimity still remains. Ānanda! This is what I called the supreme development of the faculties of the Noble Disciplines in light of the visual “object”. (In the case of sound, odor, taste, touch, and mind objects, the Buddha stated by using the same principle). Ref: https://suttacentral.net/mn152
72 The path of Sīla, Samādhi, and Paññā ...is to be mindful prior to any action as to keep the restraintof-the-sensed morality (Indriya-saṁvara). That is to restrain the eyes, ears, nose, tongue, body, and mind to form a concentration of the mind; when pleasure or displeasure arises, one will be able to terminate it until one is used to doing that. When the extinguishing of emotion happens more often, the emotion will gradually disappear. One will no longer form Kilesas (defilements). The mind void of emotions lightens up, Then, wisdom arises. Since wisdom has arisen, defilements are difficult to be hidden inside such a brightened mind. The mind is then completed with Dhamma entirely. When our mind is already well-composed, then Sīla (morality), Samādhi (concentration), and Paññā (wisdom), will arise in the mind. When Dhamma arises in the mind, there will be no room left for craving Kilesa (defilements). When our mind is full of dhamma, Kilesas cannot hide in it. This is called mind cultivation (Bhāvanā) or dhamma practice which is how to make dhamma appear in the mind. Apart from yielding a meritorious fruit of getting to a blissful state of existence which is of highest refinement and exquisiteness, mind cultivation is the major factor to end this wandering.
73 Sati (Mindfulness) Arising Ceasing Ceasing Arising Seeing unpleasantness Seeing unpleasantness Seeing pleasantness Seeing pleasantness Samādhi (Concentration) Sīla (Morality) Paññā (Wisdom) Indriya-Saṁvara (Restraint of the senses)
When one’s mind is well-composed, Sīla, samādhi, and paññā will then arise in the mind.... …Sīla originates from restraining the senses or curbing the six sense bases (eyes, ears, nose, tongue, body, mind). Having composed (the six sense bases) like this, one does not transgress the Five Precepts automatically. The mind will be normal. This is the foundation to give birth to... …Samādhi That is the determination to be always mindful at all times, and able to recall it in time when sense bases are aroused. That will send back the power to strengthen the morality evenmore. ....Paññā When the mind is in the state of harmony and peace like that, one can see the truth according to the reality that whatever arises because there is a cause; it ceases because the cause has ceased.
Sati Steadfastness of the mind results in “self-restraint” and that gives birth to “intention (Cetanā)” to refrain from and resist whatever defilements induce. It is a restraint of the eyes, ears, nose, tongue, body, and mind not to be under the influence of indulgence in pleasure and habits formed by defilements, resulting in a forte of the mind when the six senses are aroused. When the mind is “equitable”, it will have no room for defilements.
76 Sati (Mindfulness) When one endures not letting defilements have control over one’s actions, mindfulness will help protect that person from adding habits on the latent tendency (anusaya) to rise up defilements. One will enhance the habits and power of mindfulness. Besides, not only does more new anusaya not be added, the old ones will be cleansed. If one practices like this often and continuously, one’s “defilements” will be less and less, or if they arise, they will disappear fast because there is nothing to feed them. The cause leads to a result. Anusayas The result affects the cause.
It seems easy, but when reading up to this point, you are still in doubt as to what to do exactly; how to control one’s senses or how to be mindful? In the beginning, you need to drill the mind from getting used to off-guarding pleasure to being mindful of the body first. Many techniques are available. But let’s start with this one... Mindfulness of breathing (Ānāpānasati) is... having steadfastness of the mind and sati; observing long exhalation; having steadfastness of the mind and sati; observing long inhalation; having steadfastness of the mind and sati; observing short exhalation; having steadfastness of the mind and sati; observing short inhalation; Practice… Sati When having wandering thoughts; coming back to observe breathing. 77 Recall Sati
and …mindfulness of the body (Kāyagatā-sati) Looking, I would like to emphasize that both techniques are drilling to familiarize practitioners with Sati till the persons form steadfastness to attain concentration. That is not the ultimate goal of the practice but is a basic factor to build up wisdom. Swaying, Stretching, Treading, Curling, is to gain awareness (Sampajañña). Awareness while moving, looking or glancing, when curling or stretching legs, when swaying arms, when touching feet on the ground. Do have awareness like this often and ongoing. Get used to it. Get familiar with it. Both methods are actually called sitting meditation and walking meditation.
79 (Buddha’s Words) Mindfulness of the body (kāyagatā-sati) Bhikkhus! By way of analogy, a man caught six animals from different habitats and feeding grounds. He then tied them up with a strong rope. To explain, he caught a snake and tied it with a strong rope, then, a crocodile, a bird, a dog, a fox, and a monkey, tying each of them with a tough rope. Then, he tied them to a main column or a principal pillar. Bhikkhus! At that time, those six animals, with different habitats and feeding grounds, struggled and pulled to their own habitats and feeding grounds: the snake wanted to enter a molehill; the crocodile into water; the bird in the sky; the dog into a house; the fox to a burial ground; and the monkey into a jungle. Bhikkhus! At times, those six animals became fatigued, they just stood, sat down, lied down close to that main column or principal pillar. By the same token; Benefits of mindfulness of the body
Ref: https://suttacentral.net/sn35.247 Bhikkhus! A bhikkhu who frequently practices Kāyagatā-sati, the eyes will neither distract him to pleasurable objects, nor to unsatisfied ones he feels uncomfortable or disgusted with; the ears will neither distract him to pleasurable sounds, and nor to the cacophony which makes him feel uncomfortable or disgusted; the nose will neither distract him to fragrant odors, no to the stench which makes him feel uncomfortable or disgusted; the tongue will neither distract him to tasty flavor, nor to the disliked flavor which makes him feel uncomfortable or disgusted; the body will neither distract him to pleasurable tactile objects, nor to the non-tantalizing tactile objects which makes him feel uncomfortable or disgusted; the mind will neither distract him to liked mental objects, nor to the disliked mental objects which make him feel uncomfortable or disgusted. Bhikkhus! The words “a main column or principal pillar” are other words for mindfulness of the body. Therefore, bhikkhus! you should pay attention to that: we will cultivate and practice more of mindfulness of the body, make it the vehicle you can rely on, diligently practice it, carefully build it up, and diligently consider it regularly. Bhikkhus! You should pay attention to that.
(Buddha’s Words) Mindfulness of Breathing (Ānāpānasati) Mindfulness of Breathing is the way to get rid of Anusayas. Bhikkhus! Mindfulness of breathing concentration (Ānāpānasati Samādhi) that one cultivates and practices a lot is to abandon all Anusayas. Bhikkhus! How is Ānāpānasati Samādhi, one is cultivating and practising a lot, be done to get rid of all Anusayas? Bhikkhus! A bhikkhu, in this case, who has gone into a forest, or at a trunk of a tree, or into an empty house, sits crossedlegs, straightens up body, and maintains the steadfastness of mindfulness. The bhikku is mindful breathing out... and mindful breathing in... (Step 1) While breathing out long, he, then, experiences the entire (breath-) body that he is breathing out long. While breathing in long, he, then, experiences the entire (breath-) body that he is breathing in long. (Step 2) While breathing out short, he, then, experiences the entire (breath-) body that he is breathing out short. When breathing in short, he, then, experiences the entire (breath-) body that he is breathing in short.
(The author took the liberty to curtail some steps of this particular sutta in order to suit the content of this book. You can search for its complete version, known as “Ānāpānasati Sutta” or from the teachings of Buddhadasa bhikku). Ref: https://suttacentral.net/sn54.17 (Step 13) He trains thus: contemplating impermanence regularly, he shall breathe out; he trains thus: contemplating impermanence regularly, he shall breathe in; (Step 14) He trains thus: contemplating fading away regularly, he shall breathe out; he trains thus: contemplating fading away regularly, he shall breathe in; (Step 15) He trains thus: contemplating cessation regularly, he shall breathe out; he trains thus: contemplating cessation regularly, he shall breathe in; (Step 16) He trains thus: contemplating relinquishment regularly, he shall breathe out; he trains thus: contemplating relinquishment regularly, he shall breathe in; Bhikkus! That is how one cultivates Ānāpānasati Samādhi and trains oneself a lot. That shall be done to get rid of Anusayas.
This training can be more convenient, if you prepare the environment both outside and inside to support the practice as follows: restraining your eyes, ears, nose, tongue, body, and mind; keeping the Five Precepts as a norm; lessening, abstaining, quitting, and avoiding the environment and the acts of thinking, speaking, and doing anything which supports the rising up of Akusala (greed, hatred, and delusion). creating or staying in an environment, and must be thinking, speaking, and doing anything which supports the rising up of Kusala (Sati). if Akusala arises in one’s mind, one should relinquish that and immediately make Kusala in the mind by turning to mindfully reflect on daily activities (by knowing own breaths or movements). one should often practice Samādhi by means of walking and sitting meditation to strengthen the steadfastness of the mind, and get oneself familiarized with Kusala. That will result in automatic recollection of Sati when Akusala arises in the mind. All of these are called Bhāvanā (That is not like anything you have ever heard before).
84 When one lives by the complete morality and attains Kusala as a norm. Having trained on walking- and sitting meditation as normal, one will attain steadfastness of Samādhi. Sati will automatically recall whenever Kusala or Akusala arises in one’s mind. When one knows that things arise and cease often in the mind, one sees the truth according to the reality that all things are void of self. There is nothing to hold on to. Do consider this following Buddha’s Words with Paññā ...
(Buddha’s Words) One is free from suffering because one seeks no pleasure in the sense bases. Bhikkhus! Whoever does not seek pleasure in visions is the one who seeks no pleasure in the objects which induce suffering. Whoever does not seek pleasure in sounds is the one who seeks no pleasure in the objects which induce suffering. Whoever does not seek pleasure in odors is the one who seeks no pleasure in the objects which induce suffering. Whoever does not seek pleasure in tastes is the one who seeks no pleasure in the objects which induce suffering. Whoever does not seek pleasure in tactile objects is the one who seeks no pleasure in the objects which induce suffering. Whoever does not seek pleasure in mental sensations, is the one who seeks no pleasure in the objects which induce suffering. I state: whoever does not seek pleasure in the objects which induce suffering is the one who can get away from suffering. Ref: https://suttacentral.net/sn22.29