Mind/Consciousness contemplation consists of:
- lust (sarāgaṃ) or without lust (vītarāgaṃ)
- hate (sadosaṃ) or without hate (vītadosaṃ)
- delusion (samohaṃ) or without delusion (vītamohaṃ)
- contracted (saṅkhittaṃ) or scattered (vikkhittaṃ)
- lofty (mahaggataṃ) or not lofty (amahaggataṃ)
- surpassable (sa-uttaraṃ) or unsurpassed (anuttaraṃ)
- quieted (samāhitaṃ) or not quieted (asamāhitaṃ)
- released (vimuttaṃ) or not released (avimuttaṃ)
(sourced from: Satipatthana Sutta)
The 1st 3 (1-3) relates to the three unwholesome roots and abandoning of it. The 3 unwholesome roots have sensations associated with them:
- Pleasure - attachment / lust (hard to remove)
- Pain - aversion / hate (easy to remove)
- Neutral - ignorance / delusion (hard to remove 1)
The way to let go of them is to mindful of the arising and passing nature of the sensation or stimuli (what is felt) being absolutely equanimous without developing any further attachments, aversions or ignorance which is further elaborated in: Pahāna Sutta, Avijja Pahana Sutta 2 and (Akusala,mūla) Añña,titthiya Sutta. Also both Titth’ayatana Sutta and Dhātu Vibhaṅga Sutta both contain that 18 mental examination (mano,pavicāra) under Mind Contemplation (cittanupassana) of the mind in term of what is pleasant, unpleasant, neutral2. Also Indriya Bhāvanā Sutta contains a similar instruction in terms of faculties (the mind is also one faculty).
In addition the 1st 2 (1-2) relate to sensory desire (kāmacchanda) and Ill-will (vyāpāda; also spelled byāpāda) and 3 closely related to doubt (vicikicchā) as doubt can arise due to ignorance. Item 4 deals with the sloth-torpor (thīna-middha) and restlessness-worry (uddhacca-kukkucca). Much of this relate to Nīvarana,pahana Vagga and other 5 Hindrances related Suttas.
Item 5 deals with cultivating the Jhana factors and knowing their presence and absence. Saṅkhitta Dhamma Sutta further describes how this can be done in the context of the Satipatthana, i.e., to start with always bringing you mind to the object of your meditation (in your case the mind) and even though your mind is on the meditation object repeat the re direction of your mind to the meditation object. You can do this for any of the 4 Satipatthana contemplations. Generally this is considered to create verbal fabrications but with vise attention on any of the 4 foundation of mindfulness, being fully aware of arising and passing with utmost equanimity this will not be the case.
Item 6 deals mainly with path and fruit in my opinion. If you have reached the final goal it is unparsable.
Item 7 deals with the level of collectedness of the mind and absence of restlessness (uddhacca). You should be able to focus your mind on one object for closer examination. If you want to examine the break you mind stays with the breath. If is another object it stays with that. This lead to true knowledge and vision of reality as in (Dasaka) Cetanā’karaṇīya Sutta, (Ekā,dasaka) Cetanā’karaṇīya Sutta and many more Suttas.
Items 8 is presence or absence true vision and knowledge of liberation by letting go of the defilements as discussed in Pahāna Sutta, Avijja Pahana Sutta 2 and realise the final goal. This arises based on revulsion (Nibbida).
If you want to do an in-depth study your mind states can be correlated to Citta and Cetasika in Abhidharma.
Just recently I changed my subject of meditation: I try to "watch" my mind while it is thinking. This nearly instantaneously makes my mind calm. It kind of stops my thinking. And this feels great. It's also easier to come back to this state, once my mind starts to wander around. I use this occasions to watch my mind as well.
Essentially this falls under the Mind Contemplation as described above. Good that this is working out for you. When you have mindfulness thinking or concept proliferation generally stops and becomes calm as you are not producing new fabrications.
When your mind wonders be careful as this can lead to unwise attention due to Vipallasa (Vipallasa Sutta). Also wondering mind can lead to restlessness and also create verbal fabrications.
There is always some feeling associated with these mental states (121 mental states and some feeling associated with it - see chapter 1, Comprehensive Manual of Abhidhamma by Bhikkhu Bodhi). As in Pahāna Sutta and Avijja Pahana Sutta 2 you have to look at the arising and passing of the sensation that is felt associated with the thoughts and metal objects your mind encounters.
[There is in principle an infinite regression (I could also watch my mind, watching my mind thinking), but I never came to make use of that.]
Though we are dealing with the mind specifically, Dhātu Vibhaṅga Sutta mentions any form of consciousness has sensation associated with it, this would include the mind. So when you get mindful of the thoughts in your mind, with pratice, you will see there is some sensation arising with it. You have to look at the arising and passing of the sensations when watching you mind and thinking. With regard to thinking, this is Verbal Fabrications will also have sensations associated with it. Samma,ditthi Sutta - The Discourse on Right View does mention we have to abandon Verbal Fabrication (this is Thinking and Pondering according to: Cūla Vedalla Sutta, Mahā Vedalla Sutta, Kāma,bhū Sutta 2).
In addition to this consider incorporating some of what I have discussed above.
Is there some more guidance in the buddhistic literature or stuff that support this kind of meditation? Is there a name of this mental state?
Please click on the above links. Also have a look at:
1 Hardest to remove according to S.N.Goenka as it very difficult to be equanimous looking at arising passing this stage, arising and passing is very subtle and also there is a tendency of the mind to get bored when there are hardly any feeling. He further mentions that this experienced in Passaddhi which many mistake to have reached the final goal.
On cognizing a mind-object with the mind,
one investigates the mind-object that the basis of mental joy,
one investigates the mind-object that is the basis of mental pain,
one investigates the mind-object that is the basis of equanimity.
"Bhikshu, this person is made up of the eighteen mental investigations": so it is said in this connection
Source: Dhātu Vibhaṅga Sutta
Cognizing a mental object with the mind, one examines the mental object as the basis for pleasure, or for pain, or for neither-pain-nor-pleasure
These eighteen mental examinations are the Dharma taught by me that is unrefuted, undefiled, blameless, uncensured by wise recluses and brahmins
Source: Titth’ayatana Sutta