12.5. The Methods to Incline Mind

There are five things acknowledged by the Buddha as equipment of the mind that are for developing a mind without hostility and ill will. These five are of one who (i) is a speaker of truth, (ii) is an ascetic, (iii) is celibate, (iv) engages in study, and (v) engages in generosity. A bhikkhu perfects in these five things is said to be one who gains inspiration in the meaning, in the Dhamma, and gains gladness connected with the Dhamma. And for such gladness connected with the wholesome, it is called an equipment of the mind (Majjhima Nikāya, Sutta number 99.21).

As presented, mind is the actual creator of all actions, the origination of all unwholesome and wholesome. It is the cause and actions as its effect, and these kamma again become the cause to lead human beings passing through a succession of births, saṃsāra, that often contains the suffering and the un-satisfaction. To avoid receiving the bad result one firstly must not make the bad actions and in order to do so, there is a sole way that is he must train to incline his mind towards properly wholesome states.

Such inclination of mind is of great benefit because it entails fully welfare and happiness, and because it is the cause of the following actions that conform to it. In the Sallekha Sutta ‘Effacement’ (Majjhima Nikāya, Sutta number 8), the Buddha points out forty-four factors that the mind needs to be inclined:

i. The first factor which mind should be inclined is to be non-cruelty (avihiṃsā). Avihiṃsā comes first because it a synonym for compassion. It is the root of all virtues, especially the root-cause of morality.

ii-xi. are ten courses of unwholesome and wholesome actions (kammapatha). Mind should be inclined to these ten courses of wholesome actions.

xii-xviii. are the last seven factors of the Noble Eightfold Path that mind should be inclined to exercise in. The first factor, right view, is identical with the eleventh which is of not delusion or wrong view.

xix-xx. are two factors added to the Noble Eightfold Path that constitutes ten factors possessed by an Arahant.

xxi-xxiii. are the last three of the five hindrances. The first two of the five hindrances (i.e. covetous and ill will) is identical with the ninth and the tenth factors. Mind should be inclined towards without these hindrances.

xxiv-xxxiii. are ten of the sixteen imperfections that defile the mind. Mind is should be towards without these imperfections.

xxxiv. One should train his mind to become easily to admonish. xxxv. One should have good friends (see Majjhima Nikāya, Sutta number 128.6).

(xxxvi) One should practice to be diligent, not be negligent.

(xxxvii)-(xliii) are the seven bad qualities and the seven good qualities (saddhammā). Mind should be inclined towards the seven good qualities that are to be faithful, shameful, afraid of wrong doing, of great learning, energetic, established in mindfulness, and possess wisdom. A presented in detail of these seven good qualities can be found in Majjhima Nikāya, Sutta number 53.11-7.

(xliv) The last factor that mind should be inclined is not to do adhere firmly to one’s own views and believe that “this alone is the truth,” and do not relinquish it even if spoken to by the Buddha or wise person with reasoned arguments (see The Middle length Discourses of the Buddha, nn. 107-110).

The inclination of mind towards these forty four modes will bring the practitioner a great benefit in his present and future lives. In each mode of inclination of mind presented in the Majjhima Nikāya, Sutta number 8, there always contains two kinds: what should be cultivated and what should not be cultivated. The Buddha advises that any inclination of mind which is causes for unwholesome states to increase and wholesome states to diminish in the cultivator, such inclination of mind one should not be cultivated. And on the contrary with inclination of mind as causes unwholesome states to diminish and wholesome states to increase in the cultivator, such inclination of mind is said to be should be cultivated (Majjhima Nikāya, Sutta number 114. 8).

In human beings, there commonly co-exist two parallel sides of thoughts that are unwholesome and wholesome. In Dvedhāvitakka Sutta ‘Two Kinds of Thought’ (Majjhima Nikāya, Sutta number 19), the Buddha set on one side of thoughts of sensual desire, ill will, and cruelty; and on the other side of thoughts of renunciation, non-ill will or loving-kindness (mettā), and noncruelty or compassion (karuṇā). Naturally, whatever one frequently thinks and ponders upon, that will become the inclination of his mind. It means if he frequently thinks and ponders upon thoughts of sensual desire, of ill will, and of cruelty then his mind inclines to thoughts of them. In contrast, if he frequently thinks and ponders upon thoughts of renunciation, of lovingkindness, and of compassion then his mind inclines to these wholesome thoughts. It is for thus important influence on the mind, one is always said to need to incline his mind to the properly wholesome states.