Buddhist-Meditation-Systematic-and-Practical

Considering the mind first as an entity, we cannot find
anything to call permanent or stable. If, on the other
hand, we examine it under the three aspects of truth
then:
i. Its essence (a source of its continued working) cannot
be found.
ii. We cannot say of its quality whether it is red, green,
round, square, sharp, blunt, large, small, rough, or
smooth; whether joyful or sad, mind has no form.
iii. No specific function can be discovered, since this
varies from time to time. From an angry mind, a person
may act upon his anger. In this way people mind their
minds. But if we take no notice of the mind, if we just
say "never mind," then no function at all can be
discerned.
We may also examine the mind in relation to the breath.
When breathing out, we take a subject to investigate,
and when breathing in, reach our conclusion upon it. On
the exhalation, we may ask ourselves a question such as
"What is this mind's function?" On the inhalation, give
the answer: "No function can be apprehended."
If there is no mind at all, then the master of the perverse
views (the "person" holding them) has no source at all,
hence the sharp driver called mithya is dealt with.
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