no mike wrote:Looking inside the mind, and contemplating the aggregates, I am fixated on intent.
Where does consciousness respond to mind and sense objects by throwing switches, pushing buttons, lifting levers, striking the keys, and executing the manifestation of intent? What of the mind’s hands that open the gates of speech, walking, decision-making, inking words to pages, cooking breakfast, and living the life of will?
What is intent? Where is it?
What directs and moves attention from one focus to another?
What operates the gates, controlling the flow of thoughts and reflection? Where is the refinery in the mind that transforms coarse objects of perception into right view?
Is enlightenment the liberation of intent from the aggregates?
This is a topic of particular interest to me in my practice. Sankhara represent intent, but also, fabrications, formations, preparations and projections, among others. This is a very deep idea that goes to the heart of the buddhist path, I would argue, in every buddhist path. I believe this is the part of the paticchasamupada, the 2nd link, next to avidya, which accounts for the "pulling of the sinews" _as you say_ from within. By understanding sankhara, I would argue, you understand paticchasamupada and thereby avidya vanishes as well. This is the final fetter, and so the stage of an Arahant comes from this wisdom. Sankhara come in three types: body, speech and mind. That pull between the shoulder blades, the push to inhale, etc., are body sankara, the urge... the getting ready to... the fixing... to move. The urge to move could be urge to speak. In the Prajnaparamita of the Single Letter, the "Ah" represents syntactical position of "urge to speak." The mind takes the five skandhas to be unitary and projects ideas of the past and future to fabricate desires and aversions. The mind that follows the Bahiya Sutta approach, and lets sights be sights alone and left in their own place, ditto with the remaining five skandhas, then that alone is nibbana. But you must first see that all phenomena, including one's body elements, are impermanent, empty and suffering, and gain confidence in that vision. In the Prajnaparamita of the Single Sound, the sound "Ah," but truly, the "unsound Ah", i.e., the visarga, the little grunt, 'uh,' before uttering the syllable mentally is where the mind does not arise. Where phenomena are experienced but not cogitated, not dwelled upon, no "self" can manifest itself at all, not then, later or now. The wide open nature of nibbana becomes clear then. Without any self to interfere, the little grunt goes away, and no urging to push or tug between the hemispheres of the body construct ever happens either. Thus, total and complete relaxation takes command and control. Peace, samadhi and bliss are practically synonymous, I would add. This way of peace through wisdom is the precious samadhi of a noble Arahant. It is a peace born of knowledge, personal experience, insight and wisdom. In short, this is accomplished by directly seeing the rootlessness of all phenomena of self or others.