And that is exactly what the problem is. It never goes further than this generality; recurring over and over.mikenz66 wrote: I've lost count how many times I've quoted this passage in this thread
Now again, what is this "unwholesome mind state"? (when I don't read "unwholesome thoughts in the mind" - whatever mano/citta soup that might be) - Where does it come from, so it has to be "manasikarized"?!? like that.
Where is it mentioned in the sutta MN 10, and its parallels, that this might be an akusala citta?
Is the sensual desire (kāmacchanda) of your example, a lustful mind (sarāga citta), for instance?
But where does that come from? How to deal with it?
It is very nice to serve people over and over with this trite and vague reference; but it does not help having a global understanding of the process; and what should be done.
Is it thought substitution? - Is it observing feeling? - Is it something else?
Have you explained clearly how the sensual desire comes to be? - How it comes to be abandoned?
Is it again and again this vague explanation of having understood (and seen for yourself,) that things are arising and fading. I can do that manasikarizing my breath (which is a body among bodies).That is a bit light as an explanation; and it has the flavour of a religious enigma that covers some kind of secret. Secrets that you can find in the religions of mystery; not in Buddhism.
There is no secret in Buddhism. Everything is in the early suttas with parallels. Some bloody monks made it a mess.
http://dhammawheel.com/viewtopic.php?f= ... 40#p398180
The Buddha did not "teach a variety of approaches, all useful".
He didn't "teach different practices".
He was just explaining how things work as a whole.
It is not like "I am going to use that "practice, more than this one"; but about all these being just parts of the whole system.
Make those parts fit together into a coherent whole, and you will have the whole system.