Dhamma Talks > eBook > Noting Thoughts

You can download with .pdf extension

Noting Thoughts

Sometimes while doing walking meditation your mind may go out or wander but you continue repeating mentally 'lifting, pushing, dropping'. When you reach the other wall you stand there, "Ha! My mind is going out (or wandering)". At that time you are startled by your finding. That is because you do not observe, you do not know the thought so you think you are observing the movement of the foot. When you try to observe the mind, at last you come to know whenever there is thought; maybe some time after its arising, maybe almost at the end of the thought process. However, later on when you come to know, say about 2 or 3 seconds after its arising, sometimes you catch the thought in action. Sometimes you know the thought (or mind) which is planning to go out because you observe it, you come to know the thought and its tricks. So in this mental training you must observe the thought whenever it arises, without failure. But at first you do not know you are not aware of the thought even though it is arising. But later on, gradually you come to know, say if the thought (mind) goes out 10 times you may know about 3 times and you can observe it. Later on you can know 6 times, then you observe it. Later on you can know 8 times, then you observe it. Later on every time the thought wanders or thinks about something else you know it, then you can observe it. Then here, the thief is caught. It can't go out; then gradually the mind becomes concentrated on each object which you are noting or observing.

However the thought is not your enemy. Thought is your friend. If you feel aversion to thoughts you are attached to it because whenever thoughts come you are disappointed, "Oh, many thoughts, I can't concentrate well." In this way you are attached to thoughts in terms of aversion. You think you don't like thoughts but you like it. Then thoughts come very often. So actually thoughts are not your enemy. Thoughts are your friend. Why? If there are no thoughts, you have lost the good opportunity to realize the thoughts in its true nature. Because there is thought there is a good opportunity to observe it and to realize it in its true nature. If you do not realize thought in its true nature or if you do not realize thoughts as impermanent, suffering and no-soul, no-self nature, then you take it to be 'me' or 'I', a person or a being. "I am thinking. My mind is wandering. I like this thinking." Sometimes very bad things appear in the mind but you like it. Then you are attached to it. Why? Because you do not observe it. Whenever it comes up if you observe it you come to realize it, at least you "see" it as just thought process. You do not take it to be a person or a being. You realize it as just thought processes.

Later on you come to realize there is the thought process and there is the mind that notes (or the noting mind process). You come to find that there is a dual process of mentality. Then you won't identify either thought process or noting mind process with yourself, your person. It is at this stage that you have removed the idea of a person, a being regarding this thought. That realization, that insight knowledge is 'given' to you by that thought process; so it is your 'friend'. If you do not have thought, you do not know thought; you do not realize it in its true nature, then you will all the time identify the thought, whenever it arises, with 'you', 'yourself', your person. Then there is Sakkaya ditthi, Atta ditthi which is the cause of all kinds of mental defilements which make you suffer.

Therefore you should have a proper attitude towards thoughts. What kind of attitude should you have? Yes, "it is my friend". When you think the thought as your enemy, you will fight it. Whenever you have a thinking mind or a wandering mind, you note "thinking, thinking.." (i.e. noting too quickly and with aversion). You fight it because you think it is your enemy. Actually it is not an enemy, it is your friend. Whenever it comes, accept it, welcome it and observe it until it has disappeared; calmly and steadily but firmly. Later on when it has disappeared then you come to the primary object and note as usual. Again it will come. Doesn't matter. Accept it, observe it firmly, precisely and closely. Then it will disappear.

Then later on you come to realize that this thought doesn't last a long time. It arises and when observed or noted, it passes away. Sometimes when thought comes, note 'thinking' and it goes away. Then another thought comes, note 'thinking', it goes away. Then you come to realize that these thoughts are not permanent; they are impermanent. So when you feel friendly with the thoughts but not attached to them, it is the right attitude to the thoughts. No thoughts disappoint you. No thoughts disturb you. Then when you are able to observe these thoughts whenever they arise, then gradually the thoughts become less and less, weaker and weaker. When the thought becomes lesser, the mind becomes concentrated more and more deeply. Then later on, the mind becomes calm, it doesn't go out, it doesn't wander. Then the mind is concentrated on the object which is observed: 'Lifting, pushing, dropping' or 'Rising, falling sitting, touching', whatever you note the concentration is there. Then concentration becomes deeper and deeper; then you have Purification of Mind (Citta visuddhi).

When you are able to get through this 'gate' your meditation is very satisfactory. You are hopeful. As soon as you have got through this gate, then you realize mental and physical processes in their true nature. Then you begin to attain insight knowledge, the first one, then the second, then the third and so on. Before you reach this gate you have to try, you have to exert, you have to strive the utmost especially by being mindful of daily activities. The Venerable Mahasi Sayadaw also laid stress on awareness of daily activities. If he saw a meditator slowing down all actions and movements, sitting down slowly before him, arranging hands and legs slowly, bowing down very, very slowly, the Venerable Mahasi Sayadaw was very pleased with this meditator. He said, "Such a meditator cannot miss any Magga or Phala." So the first important thing is to note mental state, emotional state, thoughts, ideas, opinions, mental images and so on. The second important factor is to be aware of all daily activities in more and more detail, as much as possible, slowing down all actions and movements.

You can download with .pdf extension

Top