Discovering and Developing Abstinence - Sila. - Part 3.

Now we have found out the eight minimum precepts needed to practice Bhavana. And the question arises, if we undertake these eight precepts, will we be able to successfully practice Bhavana? Or we need to undertake more precepts? The answer is yes. Then what are those precepts we have to undertake more than the eight precepts?

Before going into the question, let us examine the 10 Great sins or Bad Karmas to be avoided, together with the eight precepts.

Quote. 
.................

7. "Householders, there are three kinds of bodily conduct not in accordance with the Dhamma, unrighteous conduct. There are four kinds of verbal conduct not in accordance with the Dhamma, unrighteous conduct. There are three kinds of mental conduct not in accordance with the Dhamma, unrighteous conduct.

8. "And how are there three kinds of bodily conduct not in accordance with the Dhamma, unrighteous conduct?Here someone is a killer of living beings: he is murderous, bloody-handed, given to blows and violence, and merciless to all living beings. He is a taker of what is not given: he takes as a thief another's chattels and property in the village or in the forest. He is given over to misconduct in sexual desires: he has intercourse with such (women) as are protected by the mother, father, (mother and father), brother, sister, relatives, as have a husband, as entail a penalty, and also with those that are garlanded in token of betrothal. That is how there are three kinds of bodily conduct not in accordance with the Dhamma, unrighteous conduct.

9. "And how are there four kinds of verbal conduct not in accordance with the Dhamma, unrighteous conduct?Here someone speaks falsehood: when summoned to a court or to a meeting, or to his relatives' presence, or to his guild, or to the royal family's presence, and questioned as a witness thus, 'So, good man, tell what you know,' then, not knowing, he says 'I know,' or knowing, he says 'I do not know,' not seeing, he says 'I see,' or seeing, he says 'I do not see'; in full awareness he speaks falsehood for his own ends or for another's ends or for some trifling worldly end. He speaks maliciously: he is a repeater elsewhere of what is heard here for the purpose of causing division from these, or he is a repeater to these of what is heard elsewhere for the purpose of causing division from those, and he is thus a divider of the united, a creator of divisions, who enjoys discord, rejoices in discord, delights in discord, he is a speaker of words that create discord. He speaks harshly: he utters such words as are rough, hard, hurtful to others, censorious of others, bordering on anger and unconducive to concentration. He is a gossip: as one who tells that which is unseasonable, that which is not fact, that which is not good, that which is not the Dhamma, that which is not the Discipline, and he speaks out of season speech not worth recording, which is unreasoned, indefinite, and unconnected with good. That is how there are four kinds of verbal conduct not in accordance with the Dhamma, unrighteous conduct.

10. "And how are there three kinds of mental conduct not in accordance with the Dhamma, unrighteous conduct?Here someone is covetous: he is a coveter of another's chattels and property thus: 'Oh, that what is another's were mine!'

Or he has a mind of ill-will, with the intention of a mind affected by hate thus: 'May these beings be slain and slaughtered, may they be cut off, perish, or be annihilated!'

Or he has wrong view, distorted vision, thus: 'There is nothing given, nothing offered, nothing sacrificed, no fruit and ripening of good and bad Kammas, no this world, no other world, no mother, no father, no spontaneously (born) beings, no good and virtuous monks and brahmans that have themselves realized by direct knowledge and declare this world and the other world.' That is how there are three kinds of mental conduct not in accordance with the Dhamma, unrighteous conduct. 
..............

MN 41  Saleyyaka Sutta: The Brahmans of Sala

translated from the Pali by Ñanamoli Thera

End Of Quote.

So if we compare those 10 great sins (Karmas) or bad actions with that of Eight precepts, i.e.:-

1. I undertake the precept to refrain from destroying living creatures. 

2. I undertake the precept to refrain from taking that which is not given. 

3. I undertake the precept to refrain from sexual activity. 

4. I undertake the precept to refrain from incorrect (false) speech. 

5. I undertake the precept to refrain from intoxicating drinks and drugs which lead to carelessness. 

6. I undertake the precept to refrain from eating at the forbidden time (i.e., after noon). 

7. I undertake the precept to refrain from dancing, singing, music, going to see entertainments, wearing garlands, using perfumes, and beautifying the body with cosmetics. 

8. I undertake the precept to refrain from lying on a high or luxurious sleeping place.

precepts 1, 2, 3, 4 accords with the 10 great sins (Karmas) or bad actions. You may notice that except for the fourth precepts of "refraining from incorrect (false) speech.", which relates to the verbal action, all other precepts relates to bodily actions.

Then three of the four Bad Karma in great sins, in speech, are not included as precepts, as one have to abandon them while practicing Bhavana gradually, if those actions of speech has become an habit. They are:-

A. malicious speech. B. harsh speech. C. gossiping.

A real practitioner of Bhavana would discover himself, that these type of activity is an hindrance to the practice, giving rise to a lot of thinking, while in the practice, and hence would add these as further abstinence by himself.

Then there are other three great sins (Karmas) or Bad actions related to the mind. Therefore, they cannot be made as precepts to be followed, but one has to restrain or abstain from them to overcome them. The practice of Bhavana is meant for such an overcoming of the mental constrains, hence in the course of practice one would find them as hindrances to the practice and therefore would abstain from those type of thinking, without, as well as in the practice as well. And these are the 'mind' related hindrances in relation to distractive thinking, when one tries to pay attention to the breathing. They are:-

A. Covetousness. B. Having ill-will. C. Having wrong view.

All the three above one has to find in the Bhavana practice itself, and gradually overcome them. Before gaining Samadi, one would find that the 'Covetousness' and 'ill-will' as a mind hindrances to be overcome to gain the Samadi. One would overcome the 'wrong views', once one overcomes Covetousness, ill-will, etc., thus enabling Samadi. With the Samadi attained, one would have overcome the fundamental erroneous views, and will have 'right view', i.e Samma Dhitti.

This Samma Dhitti, i.e. Right View attained is different from the initial Right View one has, when beginning the Bhavana practice, which is the opposite view of the 'wrong view', presented in the Sutta above. The 'wrong view' is according to the above Sutta is:-

There is nothing given, nothing offered, nothing sacrificed, no fruit and ripening of good and bad Kammas, no this world, no other world, no mother, no father, no spontaneously (born) beings, no good and virtuous monks and brahmans that have themselves realized by direct knowledge and declare this world and the other world.

To the contrary to the 'wrong view' above the 'Right view' is stated as below in the same Sutta is:-

There is what is given and what is offered and what is sacrificed, and there is fruit and ripening of good and bad kammas, and there is this world and the other world and mother and father and spontaneously (born) beings, and good and virtuous monks and brahmans that have themselves realized by direct knowledge and declared this world and the other world.

This 'Right view' or 'Wrong View' above forms a belief, not an actual experience. The above 'Right View' is known as Pruthagjana Samma Dhitti or lay followers right view. But When one attains to the Samadi, by practicing Bhavana, the 'Right View' one gains is an actual experience, which is the practitioners Right View. Hence, there are two types of 'Right view', namely Pruthagjana Samma Dhitti and Ariyan Samma Dhitti, meaning a lay followers right view and a practitioners right view. In the Practitioners Right view, he sees the Mind as it is. He knows and sees how suffering can be overcome. That is, he sees and knows, once he attained the Samadi, that,

1. There is sufferings and it is in the mind. 2. There are reasons for sufferings and they are in the mind as well. 3. He understands that Sufferings can be overcome and he experiences the overcoming to some extent. 4. Since he has overcome the suffering to some extent, he knows the path of overcoming the suffering.

Such a person, who has the Ariayan Samma Dhitti, will embark on the path leading to the ultimate goal of Enlightenment, Nibbana.

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The Minimum Requirement Of Abstinence - Sila.

In the last post, it was examined that how one has to decide to avoid sex in full, that is to follow the Brahmacharya, if one is a practitioner of Bhavana. Before we discuss further Avoidances or abstinences in Bhavana, let us examine the minimum requirement of Abstinence (Sila) as recommended by Lord Buddha to a lay practitioner.

It is stated in the Eight Precepts, as the minimum required, to be followed by a lay person:-

The Eight Precepts:

1. Panatipata veramani sikkhapadam samadiyami

I undertake the precept to refrain from destroying living creatures.

2. Adinnadana veramani sikkhapadam samadiyami

I undertake the precept to refrain from taking that which is not given.

3. Abrahmacariya veramani sikkhapadam samadiyami

I undertake the precept to refrain from all sexual activity.

4. Musavada veramani sikkhapadam samadiyami

I undertake the precept to refrain from incorrect (lying and false) speech.

5. Suramerayamajja pamadatthana veramani sikkhapadam samadiyami

I undertake the precept to refrain from intoxicating drinks and drugs which lead to carelessness.

6. Vikalabhojana veramani sikkhapadam samadiyami

I undertake the precept to refrain from eating at the forbidden time (i.e., after noon).

7. Nacca-gita-vadita-visukkadassana mala-gandha-vilepana-dharana-mandana-vibhusanathana veramani sikkhapadam samadiyami

I undertake the precept to refrain from dancing, singing, music, going to see entertainments, wearing garlands, using perfumes, and beautifying the body with cosmetics.

8. Uccasayana-mahasayana veramani sikkhapadam samadiyami

I undertake the precept to refrain from lying on a high or luxurious sleeping place.

 

{Links:-

http://www.accesstoinsight.org/ptf/dhamma/sila/atthasila.html

http://www.accesstoinsight.org/tipitaka/an/an08/an08.041.vaka.html }

So, together with the 3rd precepts of abstaining totally from sex, the other first 4 precepts, other than abstaining from sex totally, are even applicable to a lay person, even if he does not practice Bhavana, just to lead a married, sexual life, happily. so I won't take those other 4 precepts into discussion as one has to obviously follow them, even if one does not practice Bhavana.

One can experiment with the 6th precepts, as to his needs, of having a meal three times a day. One who practices full time in a temple, may be able to not to eat, as he is not doing any hard work bodily, hence the body requirement of energy would be less. But a person who practices Bhavana at home, in the morning and in the evening, while going for work, need not alter his three meals a day. But one would find, if one indulges in eating, often in between the meals, then that it would cause the body to be uncomfortable and be difficult to bring the body to a rest, during the practicing of Bhavana. Hence, if one avoids unnecessary meals in between, it would be a help in the practice. But occasionally, when one is free on a particular days, where he does not work, he can experiment with lesser meals or avoiding a meal to test, how body become restful during the practice of Bhavana.

The seventh precepts shows that what one should avoid, while practicing Bhavana, in order to reduce unnecessary thoughts cropping up, due to the daily activities one has done during the day. 

 

For instance, if one has watched a film or read a book during the day, then thoughts about them would come up, when one practice Bhavana. Hence, by avoiding all of such activities, one can easily pay attention to the practice. According to modern day living, avoiding reading papers, books, etc., and listening to the radio, watching TV, Facebook, etc., has to be avoided, if one practices intensively. It is better to avoid unnecessary talks and gossips with friends as well.

Eighth precepts indicate of the way one lives bodily, whether he indulges in body comforts, leading to pride, laziness etc. Practice of Bhavana needs an alert mind. For that one has to maintain an alert body as well. When one indulges in body comforts, the body develops a sleepy, lazy state, which would lead to an inattentive state of the mind.

Though these are the minimum requirement of precepts to be followed, one has to add more to it by way of others, as one discovers them by himself, that there are other things to be avoided, which cannot be introduced as precepts due to certain reasons. Those are discovered as a requirements to be followed, when one continues to practice, through the practice itself. These will be covered in the next post.

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Discovering and Developing Abstinence - Sila. - Part 2.

We have discussed that abstaining from sex altogether, that is practicing Brahmacharya, or in other words the abstinence of Abrahmacharya, is for one who practices Bhavana, but not for one who leads a layman's life.

Let us examine this further, that is the need for one to abstain from Abrahmacharya, totally avoiding sex in all forms including the thinking of the same.

This situation one has to discover in his Bhavana practice, by oneself, by him/her self. How does one do this?

When one pays 'Attention' to breathing, distracting 'thinking' would arise, and one of those category of thinking is Lust, Sex. As it was pointed out earlier, after one has contemplated on these thinking, as first to identity them, then to find about the reasons why they arise, one can with that understanding, make the 'thinking' weak, enabling the subduing the same, easy. Then one labels them, whenever they arise, and comes back to the Attention of the breathing.

Apart from this there are some techniques, once one have come to this stage, after contemplation, to keep the attention on the breathing, which would be dealt in a future posts. But, here I would like to introduce one of the the technique employed by many, which may work well if one does it with a diligence and with an interest, after fully understanding he technique.

Counting the breathing.

Here, one counts the breathing, while inhaling and exhaling, for each of the pair of inhalation and the exhalation as one, two, etc. It may be counted up to 5, 8 or 10, and would come back to start again from one, two, etc. But there is no rule that the maximum number of counts should be 10. Different people have varying abilities, and hence they can decide, what is best for them.

When one inhales, he says 'one', observing the entire course of the inhalation, fully paying attention from the beginning of it, to the end of the inhalation, if he can detect as such, which would be the case, for a beginner, as the breathing would at that stage be gross, thus enabling the observation of it, in its compete course of inhalation. Then, one says for the first exhalation, 'one', in its process, as well.

Here, one has to do the following things, in this technique. Paying attention fully. Feeling the Sensation of the breathing, to identify it. Applying the idea of 'One' to the first breathing, twice to each part of it, where the first counting of 'one' is for inhalation and the second counting of 'one' is applied to exhalation. That means, instead of recognizing the 'inhalation' as inhalation, one recognizes it by an applied thought of 'one'. In the same way, the first exhalation is recognized by the applied thinking of 'one', but not as 'exhalation'. In the same way one maintains and sustains these applied thinking of 'one', 'two', 'three', etc., recognizing that this is the first breathing, that this is the second breathing, etc. These applied and sustained thinking, which recognizes the breathing would help to block any other thinking to manifest and distract the attention.

These counting of the breathing, would become easy and automatic with the practice. But one should not let that automatic counting to become a mere repetition, without meaning. For instance, when the mind automatically counts the third inhalation as the 'Three' in the count, one should understand actively and be aware, 'this is the inhalation of three', while paying attention to the breathing. Hence there would be paying attention to the breathing, paying attention to the automatic count, and as well as understanding that ' this is the inhalation three', which is the applied thinking, were it is continuously sustained as such. Same applies to the automatic count of 'exhalation' of the third breathing as well.

But it should be noted, that there are people, who are comfortable in applying, the words 'inhalation' and 'exhalation' as the applied and sustain thinking, to keep the attention on breathing. We would discuss more on this later.

But, when the distractions take place, now one would label them and come back to the attention. Then one would reduce the labeling to main categories of thinking, such as Anger, Desire, Lust, Ego and ignorance and would come back to the observation of the breathing.

This is where one would find, that the thinking in Sex, not only related to the mind, but it is related to the body as well. If one indulges in sexual actives, body and mind are stimulated by that, and even if one keeps the mind away from thinking, the thinking would be triggered by the body, body sensations. Hence, by restraining oneself, by abstinence, one cures the body of the sexual urges. This curing of the body from sex, may take at least three weeks, if one restrain in sex, bodily, and in thinking.

Then he would find out that watching films, reading, listening, etc., of having contents of sex, has to be avoided, for one to cure himself of sex. This is what Brahmacharya means, this is what the avoidance of, Abstinence of, Abrahmacharya means. Without this there is no progress in Bhavana, and one should not waste time there, expecting Samadi.

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Doubts, Progress And Confidence In Bhavana.

Though continuance of the topic of 'Abstinence', as a second part of it was postponed last time, here again it is delayed for tomorrow, to deal with an essential part in the practice of Bhavana, in order to help the practitioner.

There are five hindrances to the practice of Bhavana, and Doubt is one of them. Doubt would take place, due to the perception, that there is no progress in the practice of Bhavana, and in the lack of interest for the practice, for the same reason. Hence, it is important to measure and understand the progress in Bhavana, and its beneficial outcomes within, and without, to oneself as well as to others, in order to do away with the doubt gradually.

Doubt is not a single item, where one can dispel it by removing it once and for all. It is a bundle of uncertainties, where every single items of it should be removed one by one, gradually and progressively, as one continues to practice.

When one is able to see the progress in Bhavana, where one feels that he is advancing day by day, and also benefiting from the developed states of one's mind, within and without, his self confidence would improve, and his confidence and faith in the practice and its possible future outcome also would increase. This will enhance the interest and motivation in the practice.

The first and foremost, the way of removing the doubt is to, one to be able to see the progress in the Bhavana itself, where one should not think of the final result, that is getting established in and maintaining 'Sati' on the breathing, but there should be an awareness of the gradual progress taking place everyday. One would have been able to sit for the practice, only for ten minutes, in the first week. With the practice and with the relevant Adistana (Determination. Resolution), one would have been able to sit for 20 minuets now, and the depth of the 'Attention' would have increased, and breathing would have become more calmer, and it would have become more rhythmic, all of which points to the progress.

What are the other indicators of the progress in Bhavana, which would help to increase the confidence in Bhavana? Which would help to reduce the doubts in Bhavana?

There would be an increase in the number of incidence taking place, in accordance with the Adistana made. This would not only increase the confidence in Bhavana, it will increase in the confidence in Adistana as well, further developing the ability and the skill of the Adistana. Here one would see how Adistana helps to develop mental states of 'Attention' and to maintain it, and how the Adistana helps in, putting away the distractions, etc., thus seeing the progress in the practice of Bhavana. Which helps to reduce the doubt, whether, one is progressing towards the goal.

Then there would be further increase in the duration in sitting, week by week, which is progress. Then a time would come, where the practitioner would remain 'Attentive' to the breathing, uninterrupted, at least for a few seconds, say for a 15 seconds, where he would feel joy and happiness. But this may not be a perfect 'Sati', but only an attention, but it would increase the Confidence and reduce the doubt.

Though, it may take some time to come to the perfect 'Sati', but everyday one can detect the progress plus increased Happiness and Joy, increased 'attention', more calmness in the thinking, less thinking, etc., where doubt is reduced.

Another way of removing doubts from the beginning of the practice, is to get the benefits of the developed mind state, in the use of worldly activities, without. How can one do this?

It is by making Adistana to improve one's life in all their daily activities. When one comes to the end of the Bhavana practice in each session of it, and before getting up, but while in that deep state of Bhavana, one should make Adistana to improve one's personality, as well as to overcome difficulties in day to day life. For examples one can make Adistana as follows:-

A. Will not feel inferior or superior, in all situations. (it would be better not to use the word 'I')

B. Will be confident in all situations.

c. No fear will overcome me, in any situation.

D. No anger would arise, whatever the situation.

E. Would be kind to others.

F. would feel happy always.

etc,, etc.

But one should make only about a few of Adistana at a time, say about five of them, choosing Adistana, which are most important at present.

When these Adistana start to materialize, increasing the ability of the same as well as the Bhavana, the doubt and uncertainty will get reduced, and the confidence will increase, where one will be able to keep the interest and the motivation. But more on this topic of doubt will be discussed in the future.

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No Suppressions And No 'Letting go', in Bhavana.

Though, I have to continue with the discussion of the 'Abstinence', as part-2 of it, a comment came up about the same, hence let us examine that first.

When one is led by 'guilt', because of a certain thing, such as Anger as bad or sex as bad, by parents, teachers, society, etc., that he/she would develop a 'guilt' and a 'disgust', towards such things in their minds. Hence, such a one would, 'unconsciously', without exploring and analyzing any of them, would hide those feelings. And this hiding, since it it done unconsciously, one would not know, what that one has suppressed.

(Note: Developing a 'disgust' towards Anger, Desire, Lust, Ego and Ignorance as a defilements of the mind having bad outcomes, harmful outcomes, by understanding them as such, is not a bad thing, but a positive thing, which would help in putting away those things from the mind, which is not suppression.)

But in Bhavana, one does not suppress any of the 'thinking', feelings or emotions. In the contemplative or meditative stage in the practice of Bhavana, one would 'Discover', all his 'thinking's feelings and emotions, as it is, except any 'thoughts' , emotions and feelings suppressed. The word used here is 'Discovering', as though one has not suppressed, he was not aware of the any of his 'thinking's, emotions and feeling, until he pays Attention to breathing. This paying attention to breathing, and when it is distracted by these, one would automatically become aware of those, and automatically pay attention to such distractions, such as 'thinking's, emotions and feelings, thus 'Discovering' the state of one's own self, as it at present.

Science started initially, not with the experimentation, But with 'Discoveries', and still the discoveries continues in many fields of science. In the same way the practice of Bhavana starts, not with the hidden things in the mind, but with the manifest things in the mind, one usually fails to notice, fails to discover.

So this 'Discovery' of oneself as it is, at present, gives an opportunity change, in oneself to a better self, by putting away unnecessary defilements of the mind, when one practices, as to develop the 'Sati'.

Like in the science, after these discoveries, one would come to the next step, which is experimentation. Here one experiments with the 'thinking's, emotions and feeling, so as to identify their effects and outcomes, by himself. Then he would identify that they are creating suffering in him, but when he puts them away, temporarily even for a few minutes, that the sufferings disappear. He would also by contemplation on these things, about their outcomes, in the outside world, would understand, that they are leading to harm of oneself, suffering of oneself, as well as they are creating harm and suffering to others as well.

With these greater understanding of the 'thinking's, emotions and feelings, after discovering them, and after understanding their outcomes as harmful by oneself, and when one decides to put them away, by making the necessary 'Adistana' (Determination, Resolution), then it is not Suppressing things with a guilt, with non-understanding, unconsciously, without knowing what one is doing.

Then some meditation teachers, who themselves, apparently not have done these things in their Bhavana, and therefore have not attained to Samadi, advice the practitioners, to 'Let go' of things, as a psychoanalyst or a counsellor would ask one to do. Hence it would amount to a self suggestion by the practitioner, if he tries to 'let go', and it would be without any understanding of the nature of those 'thinking's, emotions and feelings, which he would try to 'let go'. Then there is a possibility that it would lead to the 'Suppression', without understanding.

In the previous post of 'Abstinence' (Sila), it was discussed as a bigging of the topic proper, and only the 'Abstinence' of sex was discussed to some extent. So let us examine the same, in relation to 'Suppressing', Guilt, putting it away and 'Letting go' of it.

In the earlier post, it was noted that 'sex' is not termed as a sin or a merit. Here sin means that it has a bad Karmic effect, rather than one getting punished or rewarded by a god, for one's actions (Karmas).

But illegal sex is a Bad Karma. what are illegal sex, which are bad karma, according to Buddhism?

If sex is done with a party, who is unwilling, it is bad Karma. 

If sex is done with a minor, even if that minor is a free parson, it is Bad Karma, illegal.

If sex is done with an animal, it is Bad Karma.

Over indulgence in sex is Bad Karma.

Sex done with a major, who is bound, who is under the protection of parents, etc., and therefore not a free person, even with the consent of the parson, then it is Bad Karma, illegal.

The contraries of the above situations, they are legal and not Bad Karma.

These situations are not relevant for the practice of Bhavana, in the sense, they are not defilements of the mind, distracting one's practice. But they would distract, once, when he has done a bad karma, as the Karmic effect would take place in the thinking, as well. By understanding these one has to completely avoid and abstain from such bad Karmic actions, is unquestionable. But all the abstinence should come with an understanding, why should one abstain from.

Then why one has to abstain from the 'thinking' in sex? It is only to people who undertake the practice of Bhavana, since any 'thinking' of anything is a distraction to the practice, and this 'thinking' in sex, is addictive and more powerful than any other 'thinking' and one has to put away this 'indulgence' completely, if one aspires to experience the 'thoughtless' state of Samadi. But if one want to indulge in such a thinking in sex, it is OK, and even it cannot be considered as a sin or Bad Karma, then one has to forget about practicing Bhavana, and forget about achieving Samadi, the Thoughtless state.

But in their desire and urge to indulge in sex, there are practitioners of Bhavana, I have met, where they have many ways of justifying the sex, and continue the practice of Bhavana, as well. I am sure that they will continue the practice, but never would come to the Samadi, which can be achieved, within maximum of three months, if the practice is right, but within three weeks if the things are right, at the beginning of the practice itself.

In the contemplation of 'thinking', when one is 'thinking' about sex, and it is discovered and meditated upon the same, and once one has understood the need to totally put away such thinking in sex, the mind would present oneself with counter arguments, as not to put away the thinking in sex, as well as 'abstaining' from sex physically. These 'thinking's which comes as counter arguments are known as 'Deceptive Thoughts', and they try to deceive oneself from one's own understanding, of the 'sexual thinkings' as harmful, and as a major distraction to the practice.

These 'Deceptive thoughts' not only try to deceive oneself, in not to abandon or put away the thinking in sex, but the 'Deceptive thoughts' would arise to defend the thinking, in terms of Anger, Desire, Ego and Ignorance, as well.

Deceptive thinking is driven by the 'urge' to maintain the thinking in terms of Anger, Desire, Lust, Ego and Ignorance, and when if one is lucky to detect this 'Urge', by putting away that Urge one can easily do away with the 'thinking' of the same. But is is doubtful, whether one would be able to discover this 'Urge', as at the beginning stage of the practice. Since, even without discovering the 'urge', one can discover the 'Deceptive thinking', and should put away those thinking, as well as indulgence in thinking.

Therefore this putting away of distraction in the Bhavana, as 'thinking', as emotions, as feelings, are neither a suppression nor a 'Letting go', as it is done with understanding and with Adistana (Determination, Resolution).

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Discovering and Developing Abstinence - Sila. - Part 1.

There are 10 great sins one has to avoid, stop doing them, in order to have a better worldly life as well as to practice Bhavana.

But many of the practitioners of Bhavana, may not agree to some of the 'Great Sins' needed to be avoided, as a pre-condition to the practice of Bhavana. But then, another partitioner would find this 'Abstinence' from the 'Sins' is not enough in themselves, to develop one's mind in the Bhavana. The Practitioner of the Bhavana would find more things to be avoided, more things to be 'Abstained' from, as he develops himself in the practice.

First let us examine, the Great Sins, and to how to avoid or abstain from them, when practicing. Then, let s look, how one himself finding that more things have to be avoided or abstained from, in order to develop one's mind.

Quote:

Now what is unskillful? (1). Taking life is unskillful, (2). taking what is not given is unskillful, (3). sexual misconduct is unskillful, (4). lying is unskillful, (5). abusive speech is unskillful, (6). divisive tale-bearing is unskillful, (7). idle chatter is unskillful. (8). Covetousness is unskillful, (9). ill will is unskillful, (10). wrong views are unskillful. These things are termed unskillful.

And what are the roots of what is unskillful? Greed is a root of what is unskillful, aversion is a root of what is unskillful, delusion is a root of what is unskillful. These are termed the roots of what is unskillful.

And what is skillful? Abstaining from taking life is skillful, abstaining from taking what is not given... from sexual misconduct... from lying... from abusive speech... from divisive tale-bearing... abstaining from idle chatter is skillful. Lack of covetousness... lack of ill will... right views are skillful. These things are termed skillful.

And what are the roots of what is skillful? Lack of greed is a root of what is skillful, lack of aversion is a root of what is skillful, lack of delusion is a root of what is skillful. These are termed the roots of what is skillful.

MN9 : Sammaditthi Sutta: Right View

Translated from the Pali by Thanissaro Bhikkhu.

The End Of The Quote.

When we come the these sins, i.e. (1). Taking life is unskillful, (2). taking what is not given is unskillful, (4). lying is unskillful,  there is no question, that one has to abstain from them. 

Then what is meant by, (3). sexual misconduct is unskillful ?

If one is having legal sex, then it is not considered as a sin, as in having sex with one's wife.

Though, Legal sex is not considered, as an obstacle to one's worldly activities as a lay person, and not termed as a sin, but when it comes to the practice of Bhavana, one has to abstain from all the activities of Sex, including legal sex, and even including the mere thinking of the same. Hence, when a lay person goes to practice of Bhavana in a Buddhist temple, on a full moon day (Uposatha Day), he has to take the Eight Precept (Sila), of 'Abstaining', thus avoiding sex in full, instead of the Five Precepts a lay parson would follow, in his normal worldly life, as one has to Practice Bhavana on that day. If we compare the relevant precepts regarding the sex, in both instances, it would become much clearer:-

In the Five Precepts, it is the third Precept:

3. Kamesu micchacara veramani sikkhapadam samadiyami

I undertake the precept to refrain from sexual misconduct.

In the Eight Precepts, it is the third Precept:

3. Abrahmacariya veramani sikkhapadam samadiyami

I undertake the precept to refrain from sexual activity.

So, one must understand that, **refraining from sexual misconduct.** is very different from, refraining from sexual activity.

Even if one has mere thinking on sex, then he would not be practicing Bhavana, hence, he has to refrain from all the activities of sex, in order to practice. This one has to find himself, in the Bhavana practice itself.

In The Eight Precept a lay person would take on such an occasion, this 3rd precept of abrahmacariya is explained as follows:-

Quote:

3. "Bhikkhus. Ariyan disciples in this Religion reflect thus:

"'All arahants, for as long as life lasts, have given up that which is an obstacle to the Brahma-faring (abrahma-cariya). Their practice is like that of a Brahma. They are far from sexual intercourse, which is a practice of lay people.'

"All of you have given up that which is an obstacle to the Brahma-faring and behave like a Brahma. Your behavior is far from sexual intercourse. For all of this day and night, in this manner, you will be known as having followed the arahants, and the Uposatha will have been observed by you. This is the third factor of the Uposatha."

AN8.41: Uposatha Sutta: The Uposatha Observance

translated from the Pali by Ñanavara Thera and Bhikkhu Kantasilo

End Of The Quote.

This situation one has to find out for himself, as many practitioners, try to justify having sex, as not an obstacle to the practice of Bhavana, which I thinking is driven by the sexual urge itself, where one's mind deceiving oneself, otherwise, one would end up as a continuous practitioner, instead of become an attainer of Samadi.

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