"Even if powerful ideas cognizable by the intellect come into the mental range of a monk whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away." Soṇa Sutta
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Multiple aspects of mind intersect in this passage, again illustrating their relationship and teasing apart the distinction between the empirical sphere of the sixth consciousness (mano-viññāṇa) and mind (citta) freed of distorting influence.
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First mentioned is "mind rightly released" (sammā vimuttacittassa), freed of the distortion characterized by activity of "intellect" or mind-consciousness. The same kind of distorting activity transpires in the domains of eye-, ear-, nose-, tongue-, and body-consciousness.
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Next are "ideas," mental objects, cognizable by "intellect," mind-consciousness (manoviññeyyā dhammā), which are said to be particularly powerful. The "mental range" (manassa āpāthaṃ) in which such activity transpires is also invoked.
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Such phenomenal ideation is likened to wind & rain (vātavuṭṭhi), yet the mountainous mind (citta) neither shivers nor quivers nor shakes (neva naṃ saṅkampeyya na sampakampeyya na sampavedheyya) as storms roll through mind-consciousness (mano-viññāṇa).
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The mountainous mind is unmoved in the midst of the storm, simply watching it subside (vayañcassānupassatī).
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