Dr. Godwin Kodithuwakku published a wonderful article on ‘Reflection’ for the last ‘Satipatthāna’ Magazine. At the beginning of his interesting presentation using western knowledge and his own experience, he has stated that “reflection” is a Buddhist concept and a Sinhala article explaining it is needed.
In Buddhism, reflection is mentioned abundantly as its necessity and importance. I would like to draw your attention to two prominent cases through this article.
‘Dasadhamma Sutta’ is the first Piritha of the ‘Mahā Piruvana’ book, used even by lay people with great respect. It mentions ten things that should be frequently reflected by an ordained person. The meaning of the Pali word ‘Paccavekkitabba’ is reflection or contemplation. It seems that constant reflection on these ten points is very important for an ordained priest to improve his monkhood better day by day. The ten points are,
- “‘I am now changed into a different mode of life (from that of a layman).’ This must be reflected upon again and again by one who has gone forth.
- “‘My life depends on others.’ This must be reflected upon again and again by one who has gone forth.
- “‘I must now behave in a different manner.’ This must be reflected upon again and again by one who has gone forth.
- “‘Does my mind upbraid me regarding the state of my virtue?’ This must be reflected upon again and again by one who has gone forth.
- “‘Do my discerning fellow monks having tested me, reproach me regarding the state of my virtue?’ This must be reflected upon again and again by one who has gone forth.
- “‘ There will be a parting (someday) from all those who are dear and loving to me. Death brings this separation to me.’ This must be reflected upon again and again by one who has gone forth.
- “‘Of kammaI am constituted. Kamma is my inheritance; kamma is the matrix; kamma is my kinsman; kamma is my refuge. Whatever Kamma I perform, be it good or bad, to that I shall be the heir.’ This must be reflected upon again and again by one who has gone forth.
- “‘How do I spend my nights and days?’ This must be reflected upon again and again by one who has gone forth.
- “‘Do I take delight in solitude?’ This must be reflected upon again and again by one who has gone forth.
- “‘Have I gained superhuman faculties? Have I gained that higher wisdom so that when I am questioned (on this point) by fellow monks at the last moment (when death is approaching) I will have no occasion to be depressed and downcast?’ This must be reflected upon again and again by one who has gone forth.
Think about how important it is for a monk to regularly review the above-mentioned points to attain nirvana while living his monastic life more meaningfully. Even though this sutta provides instructions for monks, I feel that we laymen can also constantly reflect on ourselves and our roles, responsibilities assigned to us, etc. However, what we often do is think about others and label others rather than thinking of own ourselves.
In action research, there are three possible ways in which a professional should reflect a certain work. Reflecting while a process takes place is known as contemporary reflection and reflecting on a previous practice is known as retrospective reflection. According to two of the upper-mentioned types of reflection, directing the mind to do better in the future is the reflection for future actions.
Let us thoroughly examine the preaching included in the ‘Ambalaṭṭhikarāhulovāda Sutta’ of ‘Majjhima Nikāya’, for one’s spiritual progress and liberation, one must reflect on the present, past, and future.
The Tathagata, who was living in the ‘Kalandakanivāpa’ monastery, approached and preached this sutta to Venerable Rahula, who was staying at the ‘Ambalaṭṭhikā’ retreat; from the beginning of this sutta, it directly and strongly explains the consequences of lying. The monkhood of an ordained monk who knowingly lies is compared to an empty vessel. And it was also preached that there is no sin that a liar cannot commit.
In the second half of this sutta, Buddha questions the purpose of a mirror, from venerable Rahula. Venerable Rahula’s answer was that “A mirror is for reflection”. When we examine the way in which the Tathagata explains reflection, it should be used for one’s spiritual progress, it appears that the process of liberation itself is action research.
Here, the advice given to venerable Rahula is that, Just as one looks in a mirror and fixes the untidy places in one’s clothes or robes, one should act wisely with words and with one’s heart. That means a person who awaits to attain Nirvana should carefully examine his mental, verbal and physical actions.
First, let’s focus on physical activities.
In this case, physical actions that belong to all three periods of past, present, and future should be reflected. Here, you may have remembered reflection in action, reflection on action, and reflection for action from the previous article. It is interesting how the monitoring of physical actions is well explained.
Accordingly, it should be examined whether the physical act performed or about to be performed meets one, several or all of the following points.
Do they exist for their own suffering?
Does it exist to oppress others?
Is it for the sake of both?
Does it gather sadness?
Is it a sin?
Does it cause suffering?
If so, you should not perform that particular physical activity.
If the physical act that you wish to follow does not make you suffer, does not oppress others, do not exist for the sake of both suffering or sadness but for merit and do not accumulate wealth, then such actions should be done.
Accordingly, six types of reflection should be done for each period only for physical activities. In the same way, the retrospective should be done for the past, present, and future periods for negative actions and mental actions. This shows that mental, verbal and physical reflection should perform fifty-four types of reflection for the three tenses of future, present and past. By living in this manner, one can make spiritual progress in one’s life, and the joy that arises accordingly leads the mind to more and more meritorious teachings.
However, when reflecting on our past physical, verbal and mental actions, if they exist for their own oppression, if they exist for the oppression of others, if they exist for the oppression of both themselves and others, if they accumulate sadness, if they become evil or cause suffering, then our minds become restless. Repeated meditation on it makes the mind restless.
According to the Buddha, in order to get rid of this, admitting that bad physical, verbal, or mental actions that have been done by oneself should be to a scholar or a faithful friend who is associated with wisdom. If this kind of information falls into the hands of a foolish malefactor, a person’s peace of mind will deteriorate further, therefore, choosing a good friend carefully for this purpose is important. After admitting the mistakes, an individual’s mind is extinguished by the counseling he receives. It is easier to direct the calm mind to increase understanding.
This kind of reflection can be used to improve a person’s personal development, and can also be used to improve any distinctive process or a business.
The ‘Maha Arya Experiment’ done by the Buddha in order to become the Sambuddha, was also action research. Here, the researcher took part in the research. That is to say, self-perception was defined in relation to the social world. The Buddha himself later preached that he engaged in self-reflection.
The first stage is the life of a prince and knowing that liberation does not come by giving too much comfort to the body, in the second stage it was the period of suffering the body. After thoroughly reflecting on both of these stages, the bodhisattva chose to practice meditation. The Buddha achieved liberation through the subtle reflection he did in the third step of the ‘Maha Arya Experiment’, which is the type of reflection called ‘Vidarshanā’.
Thus, it appears that the concept of reflection has something to do with Buddhism, which was born thousands of years before it became popular in the Western world. Our responsibility is to use this noble concept and make progress in the whole world.
© Satipatthana Magazine
