Cittanupassana in Vipassana – How can a practitioner persist in seeing the mind (citta) as simply the mind—not mine, not I, not self, not permanent —but merely a phenomenon?
According to this teaching, a practitioner can recognize when a mind is greedy by saying, “This is a mind with greed,” or when a mind isn’t greedy by saying, “This is a mind devoid of greed.”
When a mind with anger (dosa)” develops, he recognizes it as such; likewise, when a mind without anger manifests, he recognizes it as such. Or
When a mind with ignorance (moha) appears, he recognizes it as such; likewise, when a mind without ignorance manifests, he recognizes it as such. Or
When an indolent, lethargic mind (samkhittacitta) appears, he knows, “This is an indolent, lethargic mind”; or when a diverted mind (vikkhittacitta) arises, he knows, “This is a diverted mind”; Or
When a mature mind (mahagattacitta) or an immature mind (amahagattacitta) appears, he is aware that “This is a mature mind” or “This is an immature mind,” respectively. Or
When an imperfect mind (sauttaracitta) or a superior mind (anuttaracitta) occurs, he is aware that “This is an imperfect mind” or “This is a superior mind,” respectively. Or
When a focused mind (samahitacitta) arises, he knows, “This is a focused mind”; or when an unfocused mind (asamahitacitta) arises, he knows, “This is an unfocused mind” Or
When a mind that is temporarily free from maladies (vimutticitta) or a mind that is not free from maladies (avimutticitta) develops, he is aware that “This is a mind that is not free from maladies.” Or
Thus, he continues to perceive his own mind as merely the mind (not mine, not I, not self, but simply a phenomenon); Or
He continues to perceive others’ minds as being nothing more than their minds; Or
He continues to see the mind in both himself and other people as just the mind. Or
He dwells observing, again and again, the origin and real manifestation of the mind; Or
He lingers, continually seeing the cause and the actual dissolution of the mind; Or
He persists in witnessing again and again both the real emerging and disbanding of the mind with their causes.
Cittanupassana in Vipassana Summery
To summarize, he is firmly mindful of the fact that only the mind exists (not a soul, self, or I, not permanent). That mindfulness is just for gaining insight (vipassana) and mindfulness progressively. Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, he dwells in this way perceiving, again and again, the mind as just the mind.
There are uncountable types of mind, and all cannot be named. Whatever type of mind you identify, simply observe it, as it is. Also, be aware that the mind is “non-I”, “non-self”, not mine, impermanent in nature, or a just changing phenomenon” and can be a cause of misery if you are attached to it or hate it. Stop reacting to various states of mind. Stay balanced and even-minded. Observe your tendency of mind as it is, moment to moment. You need to carefully observe its actual beginning, continuance, and ending. Also, realize that as the tendencies of mind you have similar other people also have various tendencies of the mind. And realize it simply as mind.
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