Is there any advice on developing the strength of Determination (Aditthana) in Texts ?
Or, is there any conventional or widely used technique to develop Determination ?
How to develop Determination ?
How to develop Determination ?
"Bhikkhus, whatever the Tathāgata speaks, _ all that is just so and NOT otherwise."
Re: How to develop Determination ?
I think you a question is about the determination to practice.
If that is the case, In my opinion, the understanding the suffering and the desire to end suffering is the key factor.
Then you have to have a path. Which path is the right path when there are many paths?
For that, you need the varified confidence.
So you have to experience the reduction in suffering by practice.
So first practice something.
Strong desire to end suffering is the main supporting factor for determination.
If that is the case, In my opinion, the understanding the suffering and the desire to end suffering is the key factor.
Then you have to have a path. Which path is the right path when there are many paths?
For that, you need the varified confidence.
So you have to experience the reduction in suffering by practice.
So first practice something.
Strong desire to end suffering is the main supporting factor for determination.
“As the lamp consumes oil, the path realises Nibbana”
Re: How to develop Determination ?
“…he copies what others do, if he hears others criticizing, he criticizes, if he hears others praising, he praises, but actually he feels equanimity in himself— the equanimity of unknowing.”—Vism. III, 94.
For the practitioner to escape unknowing to develop awareness of their own defilements first requires faith in the path and the desire to progress. Then the development of mindfulness of the state of mind reveals their true situation :
“If, on examination, a monk knows, ‘I usually remain covetous, with
thoughts of ill will, overcome by sloth & drowsiness, restless, uncertain,
angry, with soiled thoughts, with my body aroused, lazy, or
unconcentrated,’ then he should put forth intense desire, effort, diligence,
endeavor, relentlessness, mindfulness, & alertness for the abandoning of
those very same evil, unskillful qualities. Just as when a person whose
turban or head was on fire would put forth intense desire, effort,
diligence, endeavor, relentlessness, mindfulness, & alertness to put out the
fire on his turban or head; in the same way, the monk should put forth
intense desire, effort, diligence, endeavor, relentlessness, mindfulness, &
alertness for the abandoning of those very same evil, unskillful qualities.”
— AN 10
Those worldlings unable to escape the equanimity of unknowing wander out of their proper range and become the perpetual victim:
“For this reason, you should not wander into what is not your proper range and is the territory of others. In one who wanders into what is not his proper range and is the territory of others, Mara gains an opening, Mara gains a foothold. And what, for a monk, is not his proper range and is the territory of others? The five strands of sensuality. Which five? Forms cognizable by the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing. Sounds cognizable by the ear... Aromas cognizable by the nose... Flavors cognizable by the tongue... Tactile sensations cognizable by the body — agreeable, pleasing, charming, endearing, fostering desire, enticing. These, for a monk, are not his proper range and are the territory of others.”—SN 47.6
For the practitioner to escape unknowing to develop awareness of their own defilements first requires faith in the path and the desire to progress. Then the development of mindfulness of the state of mind reveals their true situation :
“If, on examination, a monk knows, ‘I usually remain covetous, with
thoughts of ill will, overcome by sloth & drowsiness, restless, uncertain,
angry, with soiled thoughts, with my body aroused, lazy, or
unconcentrated,’ then he should put forth intense desire, effort, diligence,
endeavor, relentlessness, mindfulness, & alertness for the abandoning of
those very same evil, unskillful qualities. Just as when a person whose
turban or head was on fire would put forth intense desire, effort,
diligence, endeavor, relentlessness, mindfulness, & alertness to put out the
fire on his turban or head; in the same way, the monk should put forth
intense desire, effort, diligence, endeavor, relentlessness, mindfulness, &
alertness for the abandoning of those very same evil, unskillful qualities.”
— AN 10
Those worldlings unable to escape the equanimity of unknowing wander out of their proper range and become the perpetual victim:
“For this reason, you should not wander into what is not your proper range and is the territory of others. In one who wanders into what is not his proper range and is the territory of others, Mara gains an opening, Mara gains a foothold. And what, for a monk, is not his proper range and is the territory of others? The five strands of sensuality. Which five? Forms cognizable by the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing. Sounds cognizable by the ear... Aromas cognizable by the nose... Flavors cognizable by the tongue... Tactile sensations cognizable by the body — agreeable, pleasing, charming, endearing, fostering desire, enticing. These, for a monk, are not his proper range and are the territory of others.”—SN 47.6