Mastering the Core Teachings of the Buddha: An Unusually Hardcore Dharma Book

by Daniel M. Ingram

So, with mindfulness we sort out what is somatic, what is visual, what is mental, what is auditory, what is pleasant, what is unpleasant, what is neutral, etc. We can know what is a mental sensation and what is a related physical feeling. We can know what specific mental and physical sensations make up our emotions and where they occur. We can know each physical sensation and the mental impression that follows it. We can know a sight and the mental impression that follows it, a physical sensation that follows it, even a thought and the mental impression that follows it. We can know the intentions that precede physical and mental actions. We can know the sensations that imply mind-states, knowing a clear mind as a clear mind, a dull mind as a dull mind, an agitated mind as an agitated mind, a focused mind as a focused mind, an expansive mind as an expansive mind, etc., as each of those mind-states and mental qualities are implied by various aspects of the myriad sensations that arise. We can know where sensations are in relation to each other. We can know exactly when they occur and how they change during their very brief stay. We can and should sort these out as best we can. Be patient and precise. Become fluent in all the sensations and patterns that make up your reality. Increasing our direct sensate clarity through repeated attention to doing so is the point of mindfulness in this context. We are wiring the machine of our brain to be able to be more present to exactly w...