..續本文上一頁a will occur without any problem. Here when rapture arises the mind will return to its original state. Awareness is fixed on the arising and ceasing (of thought) in every moment and there is just oneness. If the mind is functioning in this manner, we call it a mind which is functioning at the level of first jhana. That is the first level of jhana which is composed of vitakka, vicara, piti, sukha and ekaggata.
16 Regardless of whether the mind is wandering about or is bringing up wisdom, let it all go.
The thinking which the mind brings up by itself is vitakka (the initial application of thought). When sati is fully aware, the thinking which arises is vicara, (the applied application of thought).
Thinking is an object to be known by the mind, as well as that which is to be recollected by mindfulness. When sati sampajanna improves we will recognize that:
1. Thinking is food for the mind
2. Thinking is exercise for the mind
3. Thinking is an activity which releases and relaxes tension.
4. Thinking is the reflection which tells us what is. It informs us of the implications of suffering (dukkha) and not-self (anatta).
This thinking will provoke and arouse good moods and sour moods. Here we see both ittharammana (pleasant objects) and anittharammana (unpleasant objects) which build up into kilesa (defilement).
When the mind has both pleasant and unpleasant aspects mixing together, it will be somewhat happy and somewhat unhappy.
Finally it realizes Dukkha Ariyasacca (The Noble Truth of Suffering).
17 The Straight Path for Realizing the Enlightenment of The Buddha
The fundamental principle that the Buddha taught is, essentially, the basic practice in which the mind knows what is what (i.e. the mind has an object to know; mindfulness has an object to recollect). The Buddha himself practised taking the breath (anapanasati) as the thing which the mind is to know. Then, taking this state of mindfulness, he made it take its stance right at the breathing. He made his mindfulness aware of the in-breathing and the out-breathing. His mindfulness knew the breathing when it was coarse and when it was refined and knew about any changes that occurred.
In any mind-moments when he was not observing the breathing he would take note of the objects which were arising within his mind. His knowing came through the concentration of sati. Sati was fully aware and attentively watching sense objects and feelings as they arise and faded away within the mind. When his mindfulness and clear comprehension were vigorous, they could nurture and support the mind to actually see the changes in feelings which occur naturally. That is, impermanence, conflict and non-self (the conditions inherent in Nature which flow along with Nature).
Upon realizing that feelings are impermanent, infected with suffering, and not-self, he understood that any feeling to which there was clinging would provoke a pleasant or unpleasant feeling which caused suffering. When suffering presented itself in his mind he was able to pin-point the Noble Truth of Suffering. This was real, unavoidable suffering. He began tracing back for the root cause. This suffering, where does it come from
What is its cause
This suffering arose from tanha (craving). Tanha arose from where
It arose from liking (pleasant) and disliking (unpleasant). Liking is kammatanha (craving for sensual pleasure). Disliking is vibhavatanha (craving for annihilation). Clinging to both pleasure and displeasure is bhavatanha(craving for existence, rebirth, and sensual pleasure). When there is bhavatanha suffering will occur.
This is the providence of the Dhamma which the Buddha was searching for and met in the Four Noble Truths and thereby, became a Tathagata, One gone to Suchness.
[1] Reality
[2] Aniccam, dukkham and anatta
[3] A meditation device
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