Oakville Zen Meditation
MIRANDA: The third Foundation of mindfulness: mindfulness of the mind
The third foundation of mindfulness is mindfulness of mind. Moving from mindfulness of the body and feelings, we now bring awareness to the state or quality of the mind itself. In the second foundation, we become aware of the feeling tone of experience: pleasant, unpleasant, or neutral. With the third foundation, we notice what happens in the mind in response.
For example, someone says something critical to us. Their words are experienced as unpleasant. Almost immediately, the mind may resist: “I don't like this.” “They shouldn't have said that.” Aversion arises, perhaps developing into anger. What began as an unpleasant feeling has now contributed to an angry state of mind.
However, an unpleasant feeling does not have to lead to anger. With mindfulness, we can become aware of the unpleasantness without automatically reacting to it. This is one of the places where freedom becomes possible.
The Buddha invites us to notice when greed, hatred, and delusion are present in the mind, and when they are absent. These states colour our experience and influence how we respond.
We may become caught in wanting something pleasant to continue or wanting something unpleasant to disappear. Often there is also a strong sense of I, me, and mine: “I want this. I don't want this. This shouldn't be happening to me.”
The practice begins by simply recognizing what is present. When anger is present, we know an angry mind. When desire is present, we know a wanting mind. When the mind is distracted, confused, concentrated, or calm, we know that too.
This awareness is not about judging ourselves. Anger has arisen; that doesn't mean I am an angry person. We can simply recognize: “The mind is like this right now.”
The Buddha's teaching doesn't end with recognition. When an unwholesome state arises, we can become aware of what is feeding it and learn not to keep feeding it. The Buddha offers practical ways of working with persistent unwholesome thoughts: we might replace them with something wholesome, reflect on where they lead, or calm the mental activity that keeps them going. And sometimes a stronger determination is needed; we firmly refuse to continue feeding the unwholesome train of thought.
On the other hand, when wholesome states such as kindness, generosity, compassion, clarity, and calm arise, we recognize them and cultivate them.
As we observe the mind, we also begin to see that all these states are impermanent. All mind states arise and pass. Rather than “I’m angry,” we can recognize: “There is anger,” but we don't have to become angry or act on it.
Mindfulness of mind therefore becomes a kind of compass. We learn to recognize which states lead toward suffering and which lead toward freedom.
We don't have to wait for a calm or concentrated mind to practise. Whatever is present can be known: “The mind is like this right now.” In that knowledge, we create space between experience and reaction. We begin to see that a state of mind is simply a state of mind: arising, changing, and passing away. We don't have to take it as me or mine, or add to our suffering by becoming caught in it.
