The Sutta (from the Third Foundation)
“In this way, one dwells contemplating mind as mind internally, or dwells contemplating mind as mind externally, or dwells contemplating mind as mind both internally and externally.
Or else one dwells contemplating in mind its arising factors, or dwells contemplating in mind its vanishing factors, or dwells contemplating in mind both its arising and vanishing factors.
Or else mindfulness that “there is mind” is simply established in one to the extent necessary for bare knowledge and continuous mindfulness. And one abides independent, not clinging to anything in the world. That is how a one abides contemplating mind as mind.
Last month we spent some time practicing with the first paragraph above. This month we will work with the last two paragraphs.
Or else one dwells contemplating in mind its arising factors, or dwells contemplating in mind its vanishing factors, or dwells contemplating in mind both its arising and vanishing factors.
First Exercise, the arising factors:
In this first exercise for the month, we want to become aware of the moment when a mind state first appears. What triggered it? What is the relationship between environment, a sensory contact, emotions, feelings, thoughts and the arising of the mind states?
This practice entails noticing the trigger points and the arising of the subsequent mind state. We train to become aware of the kinds of things that
“trigger” our unmindful, emotional reactions. Can we do this with honesty? Without any judgment about whether we “should” be this way!
The degree to which we are mindfully aware of the arising of the mind state without identification, we have a taste of freedom. The practice could look something like this; a conscious awareness from our own direct experience that “anger has arisen” or “anger is present” as opposed to “I’m angry” or “I’m an angry person”.
Second exercise, the vanishing factors:
We want to become aware of the moment when the mind state vanishes. This is an insightful moment – it reinforces the direct experience of impermanency. This takes practice and attention!
We may deeply (and perhaps unconsciously) believe that the only way to become free of desire is to satisfy it. Now we see for ourselves that we do not have to – the great truth of impermanence will resolve that desire if we can wait it out with mindfulness and equanimity.
When we use the practice of sensing into the vedana (the quality of all our experiences that is either pleasant, unpleasant, or neutral) with the body and mind we can give our self a few moments (mindfulness of breathing) to see from our own direct experience that mind states are impermanent- they arise, manifest and fall away. Our practice then is to allow the skillful mind states (kindness, compassion, and clarity) to arise and manifest; and also to see that the unskillful mind states (hatred, greed and delusion) arise, manifest and fall away (when we are mindfully aware of them).
The vanishing brings a deep sense of ease in its wake. We learn to be present with mind states without fear that they will never leave or grasping them to satisfy our craving. We feel freedom in the midst of all mind states.
Third exercise, both its arising and vanishing factors
We see with great immediacy the arising and vanishing of each mind state. We begin to deeply “know” from our own direct experience that everything that has the nature to arise has the nature to pass away. When we settle into
this experiential knowing we become free of attachment and ultimately free of all suffering.
The Buddha said, It is better to live a single day seeing the momentary arising and passing away of phenomena, than to live a hundred years without seeing it. Please reflect deeply on that profound statement. Where are we placing our emphasis in life? – on seeing the true nature of experience or merely living for one hundred years? This present moment is the only moment we have, how do we want to spend it?
Fourth Exercise, mindfulness that “there is mind”
Or else mindfulness that “there is mind” is simply established in one to the extent necessary for bare knowledge and continuous mindfulness. And one abides independent, not clinging to anything in the world. That is how a one abides contemplating mind as mind.
In this part of the sutra the Buddha is saying that we need to recognize that there is mind – not my mind, but just mind. Mind states and the accompanying moments of consciousness merely rise and fall based upon various causes and conditions. There is no self in mind states or within consciousness.
We discover this by bare knowledge or paying bare attention to mind without judgment, decision, or identification with commentary. This bare knowledge is effortless like a mirror that makes no effort to reflect what is before it.
Continuous mindfulness is the result of practice. At some point “falling asleep wakes us up.” In other words, we become so used to the light quality of mind when mindfulness is present, that when mindfulness is absent the heaviness of mind automatically brings us back to mindfulness. Is that your present experience?
And one abides independent, not clinging to anything in the world. This is the Buddha’s declaration of freedom. We are no longer clinging to anything in the external or internal world.
