Chapter 1
The Exercise of Mind

It is a well-attested fact that a person with sound mental health is in a position to hope for success in education and to be endowed with the capacity to shoulder his or her responsibilities with increasing efficiency. Socially, such people are found to get along well with their friends and, as a result, they have an advantage over those people who possess unstable conditions of mind characterized by unreasonable irritation and hypersensitivity. In fact, as far as physical requirements are concerned, a parallel can be drawn where a person with robust health is more likely to succeed in his work than others with frail and impaired health.

With regard to physical health, the requirements for promoting it are clear enough and include reasonable and timely exercise, nutritious food, clean and invigorating air, as well as sufficient rest and relaxation. The promotion of mental health follows the same principles as a ways and means for mental development. Mental exercises include the methods of training, protecting, and strengthening the health of the mind thus making it stable and poised, devoid of pollutions and disturbances.

A country with its administrative efforts well planned is sure to develop well, blessing its people with security and well-being. Likewise, a mind well developed as a result of proper training and exercise programs will reward the country with security, peace and bliss.

Sentient or conscious beings instinctively desire or are inclined towards what they think is happiness and have aversion or dislike towards what they regard as suffering. The happiness or suffering they have in mind can, for the sake of analysis, be divided into two categories namely physical and mental happiness or suffering.

For ordinary people these two kinds of happiness and suffering are interdependent with one always affecting the other. This fact is also admitted in Buddhism, however Buddhism goes one very significant step further in making the truth known that, in the final analysis, the mind is superior to the body. The Buddha regarded the mind as more important or meaningful than the body (brain included) because the body is the “half” which receives and executes the order, whereas the mind is the other “half” that issues the order.

This can be best confirmed by the Buddha’s own words, “Mano pubbangama dhamma: all the dhammas (phenomena) have the mind as its chief (or master).” This fact is obvious if we stop to think about the activities of our daily life, in which the part called the “mind” dictates to the body, telling it what or what not to do. A Thai proverb which says, “Mind is master; body is servant” also serves to confirm this truth. The culmination of Buddhist practice is also made clear in the Buddha’s own saying, “Natthi santi param suham” : “Never is there any bliss superior to Peace.” All these sayings indicate the degree of importance Buddhism gives to the mind and its exercise, training, and development.

However, it is a noticeable fact that despite the superiority of the mind over the body as described above, most people appear to take care of the body far more than the mind, often neglecting its exercise or training. They have three meals a day, take a bath twice, provide the body with clothes for the purpose of adornment in a variety of ways, and give it regular and well planned exercise in the form of sports and walking. Even in the case of medicine, the body as a rule receives priority in care and attention, with the mind all this time being neglected and regarded as almost nonexistent. The mind is left uncared for until it becomes dusty, dirty, and polluted because of lack of exercise, training, and development.

It is in view of this deplorable fact that Buddhism has introduced the ways and means of exercising and strengthening the mind. This is due to the significant truth that a mind well trained or strengthened in the proper manner will enhance its own value, bringing peace and progress both to the individual and to society as a whole.

At present, technological and material progress has far outrun that of the mind. This is obviously different from the old days when circumstances were the other way around. As a result, many people now tend to devalue mental exercise or development, their minds being drugged or driven by their own insatiable desire. Such minds are always tortured by their own hunger which cannot be satisfied.

The goal of material well-being is something like a receding horizon in that there is no point of finality to be attained. This is how modern man has become the slave of his own desires and of matter (material things). The results are plain for all to see with more and more people suffering physically as a result, ironically, of their being mentally weakened or diseased. The symptoms include hypertension, psychosis, neurosis, and nervous breakdown, all ever on the increase. This is especially true in the large, overpopulated cities of the world with their consequent “rat-race” lifestyles and with regard to the rivalry and cut-throat competition employed in earning a livelihood.

Bangkok, as one of the major cities of the world, is no exception. This has produced undesirable and deplorable effects such as suicide, drug abuse, crimes, family problems, political problems, and problems relating to the means of earning a livelihood for the sake of survival. Such difficult and oftentimes impossible circumstances have spawned quite a number of people who just cannot adapt themselves to this exacting environment and who, as a result, find their problems not solvable. What follows is obviously an emotional tension, which, being ‘overly stretched’ finally ‘snaps’, resulting in mental aberrations to say the least, or insanity when the worst comes to worst.

This is really a drain on the Government’s budget and requires increasing expenditures of money to house and cure the victims of such circumstances. Such being the case, it is now imperative that we should implement a cure to this problem through a means other than a materialistic approach. By this is meant the progress or development that is based essentially on the mental aspect of life, in accordance with religious doctrine. In this respect there is in Buddhism a method prescribed specially for this purpose. It is called Mental Development or Cittabhavana, with a variety of practices called Kammatthana or themes of meditation.

It is encouraging that the practice of Kammatthana has received an increasing interest on the part of foreign Buddhists almost everywhere. This has resulted in the correspondingly increasing number of ‘ashrams’ or holy places for this practice, where more and more people of both sexes and all age groups receive their lessons on this important aspect. Even in the United States, which is known to be the most highly advanced in the material sciences of the western countries, there are also a great number of youths who are convinced that this is the direct way of solving the problems of life and of finding happiness in the right direction. Their efforts should therefore be encouraged.

Happiness as a result of mind development is independent of the lure of sensual objects such as sight, sound, smell, taste, and touch. It takes birth from within and is like a fountain with cool, refreshing water. It is called Niramisasukha by the Buddha, meaning ‘the happiness without any baited hook’. It is a higher and more refined kind of happiness than the one based on riches, honor, fame, title or power of any kind.

It is important to note that quite a number of people who are endowed with those pleasant or tempting sensual objects mentioned above are, ironically, deprived of what should have been due to them through those sensual pleasures. Oftentimes, they are more troubled and frustrated by those things which they think are their most valuable possessions. They have, regrettable, forgotten that the source of what they have been frantically seeking is within their own mind, to be found through practicing mental discipline, exercise, and training. The process for such a purpose is already laid down systematically in Buddhism and is called, as earlier mentioned, Kammatthana or the practice of Mind Development. This was discovered and tested by the Buddha’s own experiences. It is therefore proved, beyond a doubt, to be true and effective on every level.

The methods of mental exertion found in the Buddha’s Teaching are called Tranquillity or Calm meditation and also the Middle Way, or Insight meditation. The development of calm or Tranquillity meditation (Samatha) creates concentration for making the mind peaceful, strong, and happy, as well as freeing it from all mental hindrances. Insight meditation (Vipassana) is for the raising of true wisdom, to see all things as they really are, not just as they appear to be, until at last one can get rid of the defilements and attachments to everything. This training or exercise of the mind is of great value to our lives because of its ennobling value.

The Benefits of Tranquillity Meditation

 An aspirant who trains the mind in the proper way, even in Tranquillity meditation, can experience one or many of the following benefits:

10. Foundation is laid for practicing Insight meditation, which is the direct way to Enlightenment.

These are all the advantages of practicing Tranquillity meditation.

The Benefits of Insight Meditation

Those who correctly practice Insight meditation (Vipassana) will know all things as they really are through superior wisdom and will receive some or many of the following benefits:

6. The mind becomes more refined and endowed with virtue in proportion to the level of practice reached.

A person who wishes to experience these points mentioned above must exercise and develop his mind according to the way of the Buddha’s Teachings, because as the Buddha has said, “The well protected mind brings happiness.”

This mind is a special ‘thing’ which dwells in all people, all beings everywhere, and it is where merit and evil are accumulated. The mind moves quickly and does not want to stay in one place, it sways and wavers thus making it hard to guard or check. It rises and fades away so quickly, traveling far and fast. It is without form and occupies no space, but it truly exists. People should tame it so that it can be effectively used in every situation. If the mind is allowed to run, then it will be victimized by desires and pleasures which will finally produce Dukkha (suffering, dissatisfaction) in the long run. If, on the other hand, it is disciplined by the development process, then it will bring much benefit to its ‘owner’.

Some people and some groups who have not learned Buddhism say: “There is no mind. The brain orders all work and controls the body, manifesting various kinds of behavior. When a person dies, it is all finished. There is nothing left. Evil and merit do not exist. This is only a matter of faith.” Other people regard the mind as being born in the brain.

The above thoughts and beliefs are contrary to the truth and to the Buddha’s Teachings. They are the ideas of people who have not thoroughly studied the science of the mind (Citta), especially as taught in Buddhism. This is a great danger not only to the believers themselves but also to society as a whole. Such people are never interested in training their own minds because they do not believe that they have minds! Hence they do whatever evil they want to do, caring nothing about the trouble and suffering it causes to society. Even when given the opportunity and power to practice mind development, they have no compunction or faith to do, just as they have no belief in merit and evil.

As a matter of fact, mind and brain are not the same, for the latter is part of the body and just an instrument of the mind. Some people may object to this by saying, “If the brain is not in charge, as in the case of defect or damage until it no longer functions, then the mind has no power to command the body at all. This means that the brain is the commander of the body, not the mind.” This statement should be replied to as follows: “When the brain, as the instrument of the mind, is defective, the mind as the commander lacks an instrument to function with, therefore, it would be impossible to make the body move because there is no instrument.”

If a comparison is made it can be easily seen that the body, consisting of the various senses, is like a telephone connected to the telephone exchange which in turn is connected to other houses and places. The brain is analogous to the telephone exchange while the mind is like the telephone operator. If the exchange is no longer functioning, then it is impossible for the house telephone to function even though there is an operator still working. In the same way, if other parts of the body are functioning perfectly but the mind is not, then the mind cannot command the body because it lacks an instrument.

From this it can be seen that the mind cannot be equated with the brain and therefore it is necessary that the mind should be trained. Because of this, the Lord Buddha has explained the way of training the mind called “Development of the Mind” consisting of the levels of concentration (Samadhi) and wisdom (Panna). Here we shall explain the following three ways of exercising and developing the mind in a simple way that can be practiced in daily life:

Mindfulness of Breathing

 The way of exercising the mind through mindfulness of breathing in and out is called Anapanasati in Pali language. In Buddhism, this most popular method for training the mind is the way of developing one’s own mind step by step. This kind of practice consists of sixteen stages but only the first four will be described here.

 1. One knows the long breath in and out as a long breath in and out.

4. Calming the breathing process, one breathes in and out.

In this matter of exercising the mind by mindful breathing in and out, one may use a mantra (a word recited while meditating such as ‘Buddho’ if desired. This method can be practiced in four postures (standing, walking, sitting or lying down), but most people prefer to practice it while sitting. One may sit on the floor or on a chair. If one practices everyday, then it should be for 20 minutes to half an hour; this will help to promote and strengthen the health of the mind. One should choose a quiet place and a time when one is free from work for this practice. If it is done correctly and regularly every day, then it will be just like exercising the body, greatly increasing the happiness and strength of the mind. The details for this practice follow later in this book.

Walking Meditation

Walking meditation (cankama) is a method of training the mind that is included in the Buddha’s Teachings. This method has been popular among meditators from the Buddha’s time up until the present time because it has many benefits for both body and mind.

“Cankama” is translated as ‘Steady Walking’ that is to say, walking along with mindfulness or having mindfulness accompanying every step, being aware of the walking experience, and being on guard against distractions. It means walking up and down within a prescribed distance and for a predetermined time. The distance for walking should not be less than 25 paces and not more than 50 paces (but if such an area cannot be found, then less than 25 paces can be used). While walking the eyes should be kept fixed on the ground, about six feet in front, and the way of walking should be peaceful with moderate steps. The amount of time should be determined according to what one likes, which may be 20 or 30 minutes. After having walked in meditation, the mind will be more calm than usual, as a meditator can experience for himself.

The Lord Buddha has told of the benefits of walking meditation like this in the Numerical (Anguttara) Collection, Book of the Five, as follows:

1. One is able to travel long journeys (on foot). This means not only a long distant journeys but also a speedy walk.

2. One is to be patient in meditation practice. This means that one can train the mind patiently over a long period and it is better than just meditation all the time.

3. One has good health. This practice makes the body strong so that one has fewer diseases.

4. One has greater digestive power. That is, one will not have constipation or stomachache. Food is completely digested and because of this one has a good appetite and good health.

5. Concentration which has been developed while walking lasts a long time. This means that while walking the mind can experience Samadhi or deep concentration that does not deteriorate quickly.

Therefore, those who want good physical and mental health should use walking meditation and then good results may be seen by themselves, such as an increase of good health, a strong and active body, and disappearance of some kinds of diseases without taking medicine.

One’s life functions in accordance with the laws of nature and this inevitably includes aging, disease, and death. Also we must eventually be separated from all that we have; we have to reap our Karmic results. These things are the truth of life which we cannot avoid. Therefore, the Lord Buddha taught to exercise our minds so as to contemplate the nature of life everyday as follows:

5. I am the owner of my Kamma, heir to my Kamma, born of my Kamma, related to my Kamma, supported by my Kamma; whatever Kamma I do, whether good or evil, of that I shall be the heir. In brief, this means “to reap what one has sown, both good and evil.”

Exercising the mind in this way everyday is called Panca abhinha paccavekkhana, translated as the five kinds of “Dhamma” that should be done often. This kind of recollection of the real nature of life makes us confront it and accept it resignedly; it causes the mind to become strong by knowing what life is really like.

The first recollection prevents us from being careless, when young, with the intoxication of youth. Similarly, the second recollection counters the intoxication caused by good health. The third and fourth prevent undue expression of grief, sadness, and depression, or may even prevent one from being sad at all when it is time to be separated from persons or things which we love. Regarding the last recollection we become firmly convinced of the truth of the law of Kamma so that we truly accept the results of the Kamma that we have done, making this the cause for avoiding the doing of evil and increasing our good conduct, especially in the way of making a refuge for ourselves.

These five laws taught by the Lord Buddha are to be contemplated frequently to make the mind accept them resignedly. They should be used with the Daily Chanting before going to bed, when we are confronted with the real nature of life as when ill, when we must part with those we love, or when we meet people or animals that have suffered disaster because of their Kamma and we cannot help them.

The three ways of training the mind which have been explained in brief here are just a part of the mental training in the Buddha’s Teachings. A person who exercises the mind everyday in the ways that have been described already will have a mind that increases in strength and good qualities, as well as an increase in happiness in life. Such a person should get the benefits as mentioned above.

The teachings of the Buddha should be tested by practice so that each person can see the truth clearly for themselves, not only just because of thinking or theory. If one practices it in the proper way, then one will certainly attain the good results of practice because the Dhamma taught by the Buddha protects one who practices it.

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