By Arjanyai
When one has stopped thoughts in the three times, knowledge still remains, and its nature is quite stable. It does not cease except when one lies down and goes to sleep, or one dies, or when the Noble Disciple (Ariya) enters the state of the cessation of consciousness (Nirodha). The knowledge referred to above causes one to be aware of Body (Rupa) and Mind (Nama) ; in other words to be aware that body and mind, having arisen, then cease. If one tries to prevent their arising, one cannot, and having arisen, one cannot prevent their ceasing.
Mind and body are related together by the condition of mutuality (Annamanna-Paccaya), which means that they support each other; they arise together, and die away together.
If one wants to examine mind and body clearly, one must abandon and get rid of thought. Then one will see that there is only mind and body, which arise alone and which die away alone, bringing pleasure and pain. Then we should let them take their natural course. Wherever they arise, there they die away; and wherever they do not arise, there they do not die away. We ought to associate with that which neither arises nor dies away. In what way?
One who practices Dhamma will come to see that which arises and dies away, and that which neither arises nor dies away. In order to see, one must look at the Heart-Base, which is the place where all images are to be found. The formations which add flavours to these images, do so in the heart-base; they flavour them with craving. If craving arose in the past, they flavour the past; if it arises in the present or future, then they flavour the present or future respectively. The craving with which they add flavours in this way is sustained by ignorance. When one overcomes the ignorance, the craving is no longer sustained.
The overcoming of ignorance is brought about by inwardly knowing the mind and body; seeing that where they arise, there they cease; just this only. This is called the "Understanding of the Arising and Ceasing" (Udayabbaya-Nanฺa), or, the defining of the Noble Truth of Suffering (Dukkha-Sacca).
One may define the Noble Turth of Suffering but one cannot get rid of it. One can only get rid of the Cause of Suffering (Samudaya-Sacca). In other words, one can get rid of thoughts when one has mindfulness to know inwardly.
Mindfulness is one's non-ignorance (Vijja), and when it is present, ignorance ceases, the Formations cease, and sensual desire (Tanฺha) ceases. The heart-base is then empty and void; like a cinema screen which is empty and void when no images are projected. No images are projectionist has stopped it.
When one abandons objects of the three times, one does not then think about any topic and the heart-base remains empty, and one should just remain with this emptiness.
One should prevent the arising of thoughts in the three times, for the arising of these thoughts is the cause of suffering it is something to be destroyed so that it is not able to arise again.
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