Ñāṇa wrote:kirk5a wrote:So. If "mind" is defined in one place as inconstant, and here as constant, that requires some explanation, I would say. That is not resolved by admonitions not to "papanca-ize" Seems to me like an important point of the Dhamma.
What is being referred to is the lucidity, clarity, and suppleness of mind. When one meditates a lot the mind can become incredibly lucid and clear. This vivid presence of mind can be mistaken for an unchanging quality. But the mind must necessarily change along with its perceptions. If the mind didn't change along with its perceptions then either:
(a) the mind would forever be frozen exclusively perceiving one unchanging object, or
(b) the mind would continuously perceive every single object cognized.
If we take visual consciousness for example: If you turn your head from right to left (with eyes open), your entire visual field changes as your head moves. When your head is to the left you are no longer cognizant of what was cognized in the beginning position to the right. Therefore, both (a) and (b) above are refuted, and we can correctly discern that visual consciousness changes along with its perceptions. And what is true for visual consciousness is also true for the other five consciousnesses. There can be no unchanging, permanent consciousness.
All the best,
So are these qualities of lucidity, clarity and suppleness impermanent? In nibbana are they not stabilised?