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 the awakening factor of tranquility is internally present, one
is aware: “Tranquility is present for me.” When tranquility is not
present, one is aware: “Tranquility is not present for me.” When the
arising of unarisen tranquility occurs, one is aware of that. And when
the development and fulfillment of the arisen awakening factor of
tranquility 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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Sometimes the
mind is tranquil, and sometimes it is not. One way to practice
mindfulness of mental objects is simply to notice when the mental factor
of tranquility is present and when it is not. It is okay to be aware of
the times the mind is restless or bored or confused. These states are
transient, like all others, and they will pass, to be replaced by
moments of tranquility from time to time. Simply take note of all this.
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The next time
you feel tranquil, attend carefully to what it feels like. This way you
will know what to contrast it to when the mental factor of tranquility
is gone, which will happen often enough. Observe the interplay of
tranquility and lack of tranquility as they come and go. Eventually you
will learn how to encourage tranquility to arise and how to sustain it
when it has arisen. This is how your mindfulness skills develop.
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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)
One practices: “I shall breathe in contemplating relinquishment.”
One practices: “I shall breathe out contemplating relinquishment.”
This is how concentration by mindfulness of breathing is developed and cultivated
so that it is of great fruit and great benefit. (A 54.8)
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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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