RIGHT MINDFULNESS
Establishing Mindfulness of Mental Objects
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A person goes to the forest
or to the root of a tree or to an empty place and sits down. Having
crossed the legs, one sets the body erect. One establishes the presence
of mindfulness. (MN 10) One is aware: "Ardent, fully aware, mindful, I
am content." (SN 47.10)
When restlessness is internally present, one is aware:
"Restlessness is present for me." When restlessness is not present, one
is aware: "Restlessness is not present for me." When the arising of
unarisen restlessness occurs, one is aware of that. And when the
abandoning of arisen restlessness occurs, one is aware of that … One is
just aware, just mindful: "There is a mental object." And one abides not
clinging to anything in the world. (MN 10)
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As we move into
practicing with the fourth foundation of mindfulness, mindfulness of
mental objects, the instructions become somewhat more detailed. The
first section goes through each of the five hindrances and invites us to
notice not only whether they are present or not but also how they arise
in the mind. The teaching also points out that each hindrance can be
abandoned once it has arisen. Observing this is important.
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Sometimes when
you are sitting in meditation you will notice that the mind is restless.
That’s okay; just notice it. And other times the mind will be calm and
without restlessness. Notice this as well. Once familiar with these two
modes, you can look more closely at the transition from one state to the
other—watching the arising and passing away of restlessness. It is just
a mental factor that comes and goes. Looking carefully, you’ll see
that.
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RIGHT CONCENTRATION
Approaching and Abiding in the Fourth Phase of Absorption (4th Jhāna)
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With the abandoning of pleasure
and pain, and with the previous disappearance of joy and grief, one
enters upon and abides in the fourth phase of absorption, which has
neither-pain-nor-pleasure and purity of mindfulness due to equanimity.
The concentrated mind is thus purified, bright, unblemished, rid of
imperfection, malleable, wieldy, steady, and attained to
imperturbability. (MN 4)
When one sees oneself purified of all these unhealthy states and thus
liberated from them, gladness is born. When one is glad, joy is born; in
one who is joyful, the body becomes tranquil; one whose body is
tranquil feels pleasure; in one who feels pleasure, the mind becomes concentrated. (MN 40)
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Concentration
is not something we do to the mind, but is something we allow the mind
to do. The mind would naturally be far more concentrated than it usually
is if we could just stop interfering with it. The states of
restlessness, sluggishness, sense desire, ill will, and doubt act as
obstacles or hindrances preventing the mind from reaching a natural
state of great tranquility, clarity, unity, and strength.
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Once you are
able to experience this particular kind of pleasure, the pleasure born
of freedom, gladness, and joy, it is only a small step to develop a deep
and stable concentration. The pleasure morphs into equanimity and
allows for a profound seeing of things as they actually are, without
distortion. Approach concentration in your practice in this way, as
uncovering a natural state of mind.
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Tomorrow: Understanding the Noble Truth of Suffering
One week from today: Establishing Mindfulness of Body and Abiding in the First Jhāna
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