Cittānupassanā (mindfulness of the mind)

[Fâtih]

Hi friends; because we sit and contemplate our mind during zazen, I thought that the selected chapter from the Mahasatipatthana Sutta named Cittānupassanā (minfulness of the mind) could be useful to read. So I sincerely share it with you.

Cittānupassanā

Thus have I heard (...)

And how, bhikkus, does a bhikku dwell perceiving again and again the mind (citta) as just the mind (not mine, not I, not self but just a phenomenon)?

Here (in this teaching), bhikkhus, when a mind with greed arises, a bhikkhu knows, " This is a mind with greed"; or when a mind without greed arises, he knows, "This is a mind without greed"; when a mind with anger arises, he knows, "This is a mind without anger"; when a mind with delusion arises, he knows, "This is a mind with delusion"; or when a mind without delusion arises, he knows, "this is a mind without delusion"; or when a lazy, slothful mind (samkhittacitta) arises, he knows, "This is a lazy, slothful mind"; or when a distracted mind arises, he knows, "This is a distracted mind"; or when a developed mind arises, he knows, "This is a developed mind"; or when an undeveloped mind arises, he knows, "This is an undeveloped mind"; or when an inferior mind arises, he knows, "This is an inferior mind"; or when a superior mind arises, he knows, "This is a superior mind"; or when a concentrated mind arises, he knows, "This is an unconcentrated mind"; or when a mind temporarily free from defilements arises, he knoes, "This is a mind temporarily free from defilements"; or when a mind not free from defilements arises, he knows, "This is a mind not free from defilements".

Thus he dwells perceiving again anad again the mind as just the mind (not mine, not I, not self but just a phenomenon) in himself; or he dwells perceiving again and again the mind just as just the mind in others; or he dwells perceiving again and again the mind as just the mind in both himself and in others. He dwells perceiving again and again the cause and the actual appearing of the mind; or he dwells perceiving again and again the cause and the actual dissolution of the mind; or he dwells perceiving again and again both the actual appearing and dissolution of the mind with their causes. To summarize, he is firmly mindful of the fact that only the mind exist (not a soul, self or I) That mindfulness is just for gaining insight (vipassanā) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again the mind as just the mind.

[Tai Do]

Mateus
Sat/LAH

[Kokuu]

Tozan,

That is a lovely sutta, but the practice outlined there is somewhat different to our Shikantaza. That does not mean Shikantaza is better, or worse, but here we do not contemplate mind as such, but instead rest in the totality of all experience.

In Fukanzazengi (Universally Recommended Instructions for Zazen), Dogen sets out a number of the principles of our practice, saying:

"put aside the intellectual practice of investigating words and chasing phrases, and learn to take the backward step that turns the light and shines it inward. Body and mind of themselves will drop away, and your original face will manifest."

Also:

"The zazen I speak of is not meditation practice. It is simply the dharma gate of joyful ease, the practice realization of totally culminated enlightenment."

That is not at all to be dismissive of the early Buddhist suttas, which contain a great deal of wisdom, and I find them incredibly valuable to read. However, the way they speak of sitting practice is not always helpful for sitting Zazen.

Rather than analysing mind and states of mind, in Zazen we just sit with everything that arises. That does not mean that Zazen is a superior practice, but the approach is very different to that set out in the Satipathanna suttas.

Apologies for running long.

Gassho
Kokuu
-sattoday-

[Fâtih]

Thank you Kokuu !

I have learned the true aspect of Zazen thanks to you

Gassho
Tozan
Sat.

[Jundo]

Yes, as Kokuu has stated, what is described is a kind of mindfulness that is not Shikantaza Zazen, although we do not say better or worse.

In fact, any Buddhist, during their day, all through life, should become more aware of the the games the mind plays, "now, this is my mind getting angry, this is my mind getting too attached and greedy ... jealous, slothful, etc." And we learn in our practice to turn those angry, greedy etc. seeds toward more peaceful, content, loving, dedicated etc. etc. seeds.

But in Shikantaza, which has aspects more of a Samatha practice in radical equanimity, but not running after states and not attempting to analyze or focus on what the mind is doing, one simply sits letting all thoughts go without grabbing on and becoming entangled ... including thoughts of anger or thoughts of peace, thoughts of greed and thoughts of generosity etc. etc. Thus, one discovers a kind of Peace and Wholeness and Simplicity that sweeps through this world of all separation, with the mind of self and others and all things known as same, whole yet different. It is a very different practice, also recommended by Buddhas and Ancestors.

Gassho, Jundo

SatTodayLah

[Gareth]

Being reflective about thoughts and knowing one’s mind seems like a Buddhist way to be.

Zazen also provides insights into similar things in my opinion - not categorising, at least not on purpose, but just noticing the thoughts or mind states at least a little as they clear, and sometimes it is obvious what is going on.

There is something very special about zazen, but it is nice imo that there are many meditation methods around, I would not want them removed from the universe. There are many worse activities imo outside of zazen than practicing vipassana or e.g. entering deep samadhi states. That is just my opinion though, also apologies for going over three.

Gassho,
Gareth

Sat today, Lah

[Jundo]

There is something very special about zazen, but it is nice imo that there are many meditation methods around, I would not want them removed from the universe. There are many worse activities imo outside of zazen than practicing vipassana or e.g. entering deep samadhi states. That is just my opinion though, also apologies for going over three.

Oh, there most certainly are worse activities in the universe! One could be, for example, a cricket fan!

https://www.treeleaf.org/forums/showthread.php?6915-ZEN-SPORTS-Cricket

And one could mix Shikantaza with some mindfulness meditation practices should one wish, I see no harm and much good for some folks. (As I said, we become more sensitive to our mind theatre and its games of excess desire, anger, jealousy, sloth etc. etc. in Zen practice too, just off the cushion in all of life.)

But when sitting Shikantaza, during the time of sitting Shikantaza, there is only Shikantaza, not grabbing or tangling with thoughts, nothing more to do, radical equanimity, the one act and place in the universe to do and be, sitting for sitting's sake.

Then, getting up from the cushion, some folks might wish to pray to Jesus or chant for Amida Buddha, practice mindfulness meditation or knitting, or even ... if they must ... watch cricket.

The only concern around a Soto Zen Sangha is when people are only sitting mindfulness or playing cricket, etc., and not sitting Shikantaza!

Gassho, J

STLah

[Seibu]

Oh, there most certainly are worse activities in the universe! One could be, for example, a cricket fan!

STLah

Gassho,
Seibu
Sattoday/lah

[Gareth]

Lol! My two sons love cricket, so I definitely couldn’t remove cricket from the universe.

Yes, I see the point I think.

Gassho,
Gareth

Sat today, Lah

[Heiso]

It might not be zazen but analysing my state of mind is definitely something I find a useful practice throughout the day.

Right now my mind is excited about the current state of English cricket - not that I am attached to that state,we are all only a single batting collapse away from an innings defeat after all.

Gassho,

Heiso

StLah