12/31/2024
The Mind according to Buddhism
Modern science defines the mind as, the flow of information within the neuronal system. Information is represented by the neuron system. Awareness is an aspect of the mind. The scientists suggest that mind is located in the brain. However, according to the Dhamma mind cannot be found in a particular place in the body. The nature of the mind is indescribable; it has no form, no color etc. The mind is what we are and it experiences happiness, suffering, desire, aversion, and is subjected to pleasant and unpleasant emotions. According to the Dhamma the mind has two states; pure mind which is enlightened and impure mind which is afflicted by much suffering.
Buddhists and neurobiologists, who are studying the nature and the function of the brain have made a long-term dialogue and engaged in collaborative researches regarding the human mind. The collaborative research includes the relationship between mind, body, and memory. Buddhism classifies mind in the dhamma as related to the activity of the five aggregates, the twelve sense-bases and the eighteen elements. The five aggregates are,
1. Rūpa - form
2. Vedanā - feeling
3. Saññā - perception
4. saṅkhāra - formation
5. viññāṇa - consciousness
Among them, beside form, feeling, recognition, and consciousness are aspects combined with the mind. The formations includes both mental and physical elements of the human being.
One of prominent teachings in Buddhism is that of the Four Noble Truths. The First Noble truth, the truth of suffering, discusses the nature of suffering. The truth of suffering has deep relevance to consciousness. There are three types of suffering:
1. Dukkha dukkha - Blatant suffering
2. Vipariṇāma Dukkha - Suffering of changes
3. Saṅkhāra Dukkha - ubiquitous suffering
First, noble truth commonly elucidates the feelings relevant to the mind. The Second Noble Truth, the Truth of the Causes of Suffering. The causes of suffering, are taṇhā (desire) and Kamma. Kamma is defined in Buddhism as voluntary actions. This takes into account mental afflictions and Kamma aspects of the consciousness as well. The third Noble Truth, the Truth of Cessation is an attribute of consciousness. The Fourth Noble Truth, the Truth of the Path to Cessation, includes the qualities of mind. According to the aforementioned facts it is clear that tamed mind brings Nibbāna and un-tamed mind leads to continue Saṃsāra. The phenomena that purify the mind are wholesome excellent qualities of the mind. The phenomena that defile the mind are unwholesome qualities of the mind that affect it.
All mental phenomena have the mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with an evil mind, “dukkha” follows him just as the wheel follows the hoof print of the ox that draws the cart.
All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with a pure mind, happiness (sukha) follows him like a shadow that never leaves him.
“manopubbaṅgamā dhammā” means all the mental phenomena have mind as their forerunner in the sense that the mind is the most dominant, and it is the cause of the other three mental phenomena, feeling “vedanā”, perception “saññā” and mental formations “saṅkhāra”. These three have mind or Consciousness “viññāṇa” as their forerunner, because although they arise simultaneously with mind as they cannot arise if mind does not arise. In “manasā ce paduṭṭhena” and “manasā ce pasannena” here “manasā” means intention cetanā. Volition leads to both good and evil. This volition and the resultant actions constitute Kamma. “dukkha” means suffering, or physical or mental pain, misfortune, un-satisfactoriness, evil consequences, etc. “Sukhaṃ” in the context, stands for happiness, satisfaction, fortune etc. and rebirth in higher planes.
“The mind is excitable and unsteady. It is difficult to control and to restrain. The wise trains his mind to be upright as a fletcher straightens an arrow.”
“As a fish quiver when taken out of Water and thrown on to the ground, so does the mind quiver when it is taken out of the sensual world to escape from the realm of Māra.”
It is difficult to keep the mind fixed on a single object (Durakkhaṃ) when meditating and difficult to restrain the mind from drifting towards sensual pleasures (dunnivarayaṃ). The wise train (ujuṃ karoti) their sensuous, unruly mind by means of tranquility and insight Meditation. (samatha and vipassanā)
“The mind is difficult to control; swiftly and lightly, it moves and lands on wherever it pleases. It is good to tame the mind, for a well-tamed mind brings happiness.”
“yatthakāmanipātino” means moving about wherever it pleases, landing on any sense object without any control. “sukhāvahaṃ” means brings happiness, fortune, satisfaction, etc.
“The mind is very difficult to see, very delicate and subtle; it moves and lands on wherever it pleases. The wise guard his mind, and guarded mind brings him happiness.”
“The mind wanders far and moves about alone: it is formless; it lies in the cave. Those who control their mind will be freed from the bonds of Mara.”
“If the mind is unsteady, if he is ignorant of the true Dhamma, and if his faith is wavering, then his knowledge will never be perfect.”
“If the mind is free from passion, if he is free from ill will, if he has eradicated both good and evil, and if he is vigilant, for such a person there is no danger.”
Knowing that this body is like an earthen jar, making one’s mind secured like a fortified town, one should fight Māra with the weapon of wisdom. Even after defeating Māra one should still continue to guard one’s mind, without feeling attachment to that which has been gained.
“Before long, alas, this body, deprived of consciousness, will lie on the earth, discarded like a useless log.”
A thief may harm a thief; an enemy may harm an enemy; but a wrongly directed mind can do oneself far greater harm.” According to the commentary, the mind set on the ten-fold evil path is known as a wrongly directed mind.
“Not a mother, nor a father, nor any other relative can do more goodness for the well-being of one than a rightly-directed mind can.”
Aṅguttara Nikāya, Ekaka Nipāta, Akammaniya Vagga mentions about the nature of developed and undeveloped mind as follows,
“Monks, I do not know of any other thing that is unmanageable as the undeveloped mind. The undeveloped mind is unmanageable.
“Monks, I do not know of any other thing is that adaptable as the developed mind. The developed mind is adaptable.
“Monks, I do not know of any other thing that is detrimental as the undeveloped mind. The undeveloped mind is detrimental.”
“Monks, I do not know any other thing that is harmless as the developed mind. The developed mind is harmless.”
“Monks, I do not know any other thing that brings unpleasantness as an undeveloped mind. The undeveloped mind bring unpleasantness.”
“Monks, I do not know any other thing that brings pleasantness as a developed mind. A developed mind brings pleasantness.”
The Theravāda Sutta Piṭaka defines mind and consciousness clearly. Scientific investigation discovers threefold categories of subtle consciousness during the dying process. According to Vajrayāna Buddhism, there are two types of consciousness. One type of consciousness, consists of a permanent stream or an unending continuity. The second consciousness arises from moment to moment, and is constantly in a state of flux.
There is nothing in the mind that remains static and everything is constantly in a state of flux due to the causes and conditions. In the same way scientific observation on the atoms assert that, the constant fluctuations of minute particles.