don’t stop thinking?

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    • #33860
      Tobias G

      Hello Lal, somewhere on your website you say that stop thinking is dangerous. Why do you think that? Is there any experience with that? Of course there are meditation schools where this is the goal to achive. But does it influence the ability to remember or does it really any harm?

      (you may move this question to another topic, as you wish.)

    • #33863

      Good question.

      I just revised the following post, which addresses this issue in detail:
      Myths about Meditation

    • #33864
      y not

      “The Buddha replied, “No. Nibbāna is realized by removing greedy, hateful, and ignorant thoughts”. That account is in the “Manōnivarana Sutta (SN 1.24).”

      There is also MN 20 Vitakkasaṇṭhānasutta. This is wrongly translated as ‘How to Stop thinking’ It is just a ‘little matter’ of the translators not completing the title with “…bad thoughts”

      When you read the sutta you will see that the Buddha was talking about how to stop thinking bad thoughts and replacing them with good ones.

      The immediately previous sutta, MN 19 ,Two Kinds of Thought, draws the contrasting characteristics and scope of bad and good thoughts and how to switch from one type to the other. Then the statement: ‘Whatever a mendicant frequently thinks about and considers becomes their heart’s inclination’ The whole of the sutta is a marvellous exposition of the two kinds of thought.


    • #33867

      1. This is the same as cultivating Samma Sankappa and discarding miccha sankappa.
      – It is also the same as cultivating the correct version of Anapana and Satipatthana meditations.
      P.S. It is also the same as cultivating punnabhi sankhara (punna kamma) and discarding apunnabhi sankhara (apunna kamma).

      2. That is done at two levels:
      – First is the mundane level (cultivating normal “good thoughts” like giving, helping others, etc., and abstaining from greedy, angry thoughts).
      – The higher level is to see the fruitlessness and dangers in craving for worldly pleasures (kama raga).

      3. Again that second level is also two-fold: First is “seeing” and the second is “getting rid of remaining wrong perceptions”. The first step involves learning/comprehending the fruitlessness/dangers in sensual pleasures and the second involves constantly contemplating on the drawbacks of sensory pleasures.
      – #2 of the recent post, “Icchā, Taṇhā, Kāma – Root Causes of Suffering” discusses an analogy of an alcoholic.

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