..续本文上一页 the five doors we must have mindfulness guarding the five senses (Indriya). One must not be infatuated by these five senses. When it is necessary for the work done by the body to use these five senses, one should determine then to keep the citta within the citta. It is as when in seeing there is just "seeing", without thought formations constructing. Hearing is just "hearing", etc., Not thinking and constructing means the citta does not follow ideas with regard to judging things as "good" or "bad".
2. Manodavaravajanacitta: The activities of the citta that are latent within the "mind door" which has the duty of producing various thoughts of all kinds and receiving both internal and external inputs of things that contact it. Whether these are good or bad, it stores them up. One cannot prevent the citta from thinking on all occasions, but when the citta creates thoughts about anything, whether material things, belongings or people, one must be aware that the citta is doing this thinking and that it is just a thought and not a "being" or a "person" and one does not attach to those various thoughts. One just views dispassionately and without attachment to that which is seen. The citta will then not go out, following the stream of those mental objects and will not receive dukkha.
3. Hasitupabada: The citta smiling without any intention to smile. This means that even when one does not intend to smile, the citta smiles on its own. This type of citta belongs only to the Arahants and not worldly people.
The first and second motiveless things of the citta (the sense doors and the activity of the citta in connection to those doors) are equally present in Arahants and worldly people. When the one who practices is determined to go beyond dukkha they should investigate and understand these motiveless things in the citta (Ahetucitta) to prevent themselves from going wrong in Dhamma practice.
These motiveless things of the citta should be understood by the practitioner because if they are not one will try to force (against their nature) all the Sankhara (body and mind) which is dangerous when practicing Dhamma.
The third motiveless thing of the citta, the self-smiling citta that has no intention to smile, arises only in the citta of the Noble Ones. It doesn”t occur in the worldly people because this only occurs at the level of a citta beyond the illusions of the Sankhara. This citta is no longer concerned with the world of illusion because it understands the causes and conditions of the thought constructions. It is, of itself, free.
THE METHOD OF DEVELOPING BHAVANA
One begins with the body posture that is comfortable whether standing, walking, sitting or lying down, whatever is convenient. One should then make oneself fully aware with just bare awareness, not trying to be aware of "something", just knowing itself alone. One then keeps the citta there continuously, just in bare awareness. There is no need to be discursive or analytical. Don”t force it but also don”t let the citta be free to follow events.
After a while the citta will go out following sense objects before one can catch it. This is normal for a beginner and when the citta is satisfied with that sense object, one will then again become aware of oneself. When one becomes aware, one should investigate by comparing ones state in still awareness and ones state when the citta is following sense objects. What is the difference
This is a method to make the citta notice and remember.
After this carefully and gently keep the citta in a state of still awareness as before. When one is not mindful, not being careful enough, the citta will again go out to seek some sense object and remain until it is satisfied and then one will again become aware.
When one is again aware, rei…
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