
Moving toward the Mind of Dharma
Series: Analytical Mind
We are exploring the analytical aspect of mind, which has many components and layers. So far, we are looking at surface-level intentional thought (the usual kind we do), and we pointed out previously that such thought can be skillful or unskillful. One skillful way to use it is to help reduce the unskillful!
Here we’ll consider ways of using the thinking mind in meditation that are actively beneficial. None of them involve what is called “discursive thought,” which is part of restlessness. Rather, these are clear, well-directed uses of cognition that connect with and enhance wholesome qualities.
How can we tell if a given thought train is discursive or not? Discursive thought is largely undirected; it serves itself, just generating more discursion; and it is not grounded in the body. It takes significant effort to be mindful of discursive thought, whereas skillful thought is lighter, more flexible, and co-exists easily with bodily awareness.
The Buddha encouraged reflection on inspiring themes that evoke faith or confidence. In AN 11.11, he advises meditating on the qualities of the Buddha, Dharma, and Sangha, as well as on one’s own virtue and generosity, and on the existence of beings with well-developed minds. Any of these six themes is said to bring about “inspiration in the meaning, inspiration in the Dharma, and joy connected with the Dharma.” It is interesting that heart qualities like faith, motivation, and joy can emerge from thought.
We may also be familiar with heart practices that involve saying phrases. One way to cultivate lovingkindness, compassion, empathetic joy, or equanimity (the Brahma-viharas) is to mentally repeat phrases associated with those attitudes, such as “May you be happy” or “All beings are the owners of their kamma.” Continually bringing these words into the mind, along with certain images and body sensations, helps to strengthen these heart qualities and fortify the mind against their opposites. I understand this practice to aim toward integrating the heart qualities throughout the body and mind by using several “channels” at the same time.
The cognitive mind’s ability to ask questions and explore is also valuable on the path. Inquiry is encouraged as a means of both clarifying the teachings and going deeper into experience. The suttas report cases of monks sitting in meditation and having certain trains of thought arise. Sometimes the thoughts prompt them to go ask the Buddha a question; other times, the thoughts are addressed there in meditation. In other words, thoughts connected with the Dharma may be taken seriously and engaged with as practice.
A more modern inquiry practice is to sit in meditation and then consciously “drop in” a question, such as “What inspires me to practice?” Sometimes we simply wish to see what bubbles up, perhaps after repeated inquiry. Other times, we focus on feeling the impact of the question in the body. Never do we simply answer intellectually and accept that as the true answer. In this way, a deliberate thought leads the mind deeper into itself.
In a rather stunning example of this, SN 46.3 discusses how “recollecting and thinking over” the Dharma – when done by experienced meditators – can lead to the arising of the mindfulness factor of awakening. And once this is established, all the other factors of awakening unfold. Pause to consider that directly: Thinking and reflecting can lead to the cultivation of the factors of awakening.
It is clear that well-directed cognition plays a role on the path. However, it is not sufficient; the Buddha says many times that the Dharma is “unattainable by mere reasoning.” Other Dharma qualities must also be developed through practice in order for the mind to reach a state where it can awaken. Perhaps chief among them is serenity, and eventually concentration. All thinking, even skillful thinking, is agitating. Certain insights require stillness.
For those who rely on thought in daily life – who find comfort and refuge in the use of thinking – there may need to be a process of letting go of this reliance and learning to trust other ways of knowing. This is the only way for those necessary Dharma qualities to ripen fully. In a future essay, we’ll consider practices that are especially useful for helping to let go of attachment to thinking as a way of knowing.
As the Dharma qualities come forth, we begin to experience the “mind of Dharma” – one that knows the teachings, can stay mindful in a range of experiences, responds in line with ethics and the Brahma-viharas, and sees in terms of wisdom. This mind includes its analytical function; that is not left out or bypassed. But by removing attachment to it, it can be dropped when it is not needed. The deeper insights on the path are non-conceptual.
Finally, it is worth noting that there are advantages in the ordinary world to developing clear, coherent, non-discursive thought. Perhaps the greatest one is the ability not to be fooled. The mind of Dharma sees through attempts by other people and institutions to sway our mind through attraction, repulsion, and illusion. We are less subject to external control, while also being more receptive to genuine expressions of the heart. And that is a very good thing in today’s world.
Series: Analytical Mind
We are exploring the analytical aspect of mind, which has many components and layers. So far, we are looking at surface-level intentional thought (the usual kind we do), and we pointed out previously that such thought can be skillful or unskillful. One skillful way to use it is to help reduce the unskillful!
Here we’ll consider ways of using the thinking mind in meditation that are actively beneficial. None of them involve what is called “discursive thought,” which is part of restlessness. Rather, these are clear, well-directed uses of cognition that connect with and enhance wholesome qualities.
How can we tell if a given thought train is discursive or not? Discursive thought is largely undirected; it serves itself, just generating more discursion; and it is not grounded in the body. It takes significant effort to be mindful of discursive thought, whereas skillful thought is lighter, more flexible, and co-exists easily with bodily awareness.
The Buddha encouraged reflection on inspiring themes that evoke faith or confidence. In AN 11.11, he advises meditating on the qualities of the Buddha, Dharma, and Sangha, as well as on one’s own virtue and generosity, and on the existence of beings with well-developed minds. Any of these six themes is said to bring about “inspiration in the meaning, inspiration in the Dharma, and joy connected with the Dharma.” It is interesting that heart qualities like faith, motivation, and joy can emerge from thought.
We may also be familiar with heart practices that involve saying phrases. One way to cultivate lovingkindness, compassion, empathetic joy, or equanimity (the Brahma-viharas) is to mentally repeat phrases associated with those attitudes, such as “May you be happy” or “All beings are the owners of their kamma.” Continually bringing these words into the mind, along with certain images and body sensations, helps to strengthen these heart qualities and fortify the mind against their opposites. I understand this practice to aim toward integrating the heart qualities throughout the body and mind by using several “channels” at the same time.
The cognitive mind’s ability to ask questions and explore is also valuable on the path. Inquiry is encouraged as a means of both clarifying the teachings and going deeper into experience. The suttas report cases of monks sitting in meditation and having certain trains of thought arise. Sometimes the thoughts prompt them to go ask the Buddha a question; other times, the thoughts are addressed there in meditation. In other words, thoughts connected with the Dharma may be taken seriously and engaged with as practice.
A more modern inquiry practice is to sit in meditation and then consciously “drop in” a question, such as “What inspires me to practice?” Sometimes we simply wish to see what bubbles up, perhaps after repeated inquiry. Other times, we focus on feeling the impact of the question in the body. Never do we simply answer intellectually and accept that as the true answer. In this way, a deliberate thought leads the mind deeper into itself.
In a rather stunning example of this, SN 46.3 discusses how “recollecting and thinking over” the Dharma – when done by experienced meditators – can lead to the arising of the mindfulness factor of awakening. And once this is established, all the other factors of awakening unfold. Pause to consider that directly: Thinking and reflecting can lead to the cultivation of the factors of awakening.
It is clear that well-directed cognition plays a role on the path. However, it is not sufficient; the Buddha says many times that the Dharma is “unattainable by mere reasoning.” Other Dharma qualities must also be developed through practice in order for the mind to reach a state where it can awaken. Perhaps chief among them is serenity, and eventually concentration. All thinking, even skillful thinking, is agitating. Certain insights require stillness.
For those who rely on thought in daily life – who find comfort and refuge in the use of thinking – there may need to be a process of letting go of this reliance and learning to trust other ways of knowing. This is the only way for those necessary Dharma qualities to ripen fully. In a future essay, we’ll consider practices that are especially useful for helping to let go of attachment to thinking as a way of knowing.
As the Dharma qualities come forth, we begin to experience the “mind of Dharma” – one that knows the teachings, can stay mindful in a range of experiences, responds in line with ethics and the Brahma-viharas, and sees in terms of wisdom. This mind includes its analytical function; that is not left out or bypassed. But by removing attachment to it, it can be dropped when it is not needed. The deeper insights on the path are non-conceptual.
Finally, it is worth noting that there are advantages in the ordinary world to developing clear, coherent, non-discursive thought. Perhaps the greatest one is the ability not to be fooled. The mind of Dharma sees through attempts by other people and institutions to sway our mind through attraction, repulsion, and illusion. We are less subject to external control, while also being more receptive to genuine expressions of the heart. And that is a very good thing in today’s world.