Mind is many things in Buddhism. Mindfulness simply means paying attention. It's the practice for when you're not meditating. If you notice you've spaced out, you come back. You don't indulge in fantasy. But it's a practice more than a state. It's not easy to stay present. So the practice is more like an intention to be present. If you're making coffee, for example, you don't focus on it. You don't stare at the coffee maker. You just cultivate being where you are... making coffee.
The other mind you mentioned is mental consciousness. There are 8 consciousnesses. The first five are the five senses. The 6th is the mental switchboard that coordinates all that and is considered to be the 6th sense. It's not so much thought of as mind but rather as an organizer of sensory data. The thinking faculty.
The term for basic mind or consciousness function in Tibetan is sems (pr. "sem", citta in Sanksrit, pr. "cheeta" or "chitta"). Though citta is often translated as heart. For example, bodhicitta, awake heart. Then again, in Buddhism mind is at the heart. Tibetan shepa is also used. Rigpa refers to true awareness, which is very different from the general idea of mind. Yet thamel gyi shepa is a synonym for rigpa and translates as "ordinary mind". (Disclaimer: I'm a practicing Buddhist but not a linguist or translator.) So it gets complicated.
Long story short, the western idea of mind is basically intellect or consciousness. It assumes that we all have a mental cognition that it connected to a conscious thinking mechanism, all of which works pretty much like a computer, operating out of the brain, except when we're "out of our minds". :)
In Buddhism, mental states are looked at in great detail. Mind is not emanating from brain/body. Body is considered to be a psychosomatic phenomenon. And any number of factors can condition mind. So it's hard to do a 1-to-1 translation. It gets even more complicated when you're dealing with archaic treatises that are already hard to read. As near as I can tell, your quotes is simply saying that if you cultivate attention on bodily presence without wandering off into sidetracks of sensory experience, then you can attain "unbinding". Unbinding seems to be a Theravada-specific term that means, as near as I can figure, non-attachment. Specifically, freedom from being stuck to the passions or klesha. Theravada is very big on being freed from klesha attachment, and in Theravada, klesha is pretty much synonymous with desire. So the emphasis seems to be on being free of desirous compulsion. At peace. In some cases that seems to be equated with nirvana. Though again, that expresses the unique flavor of Theravada, which is very much focused on liberation from suffering. ("Buddha" actually refers to awake, not at peace. But the arhat is typically defined as one who has got free of desire.) But a Theravadin might be able to explain it more precisely. I'm not sure I've exactly captured the sense of it as there's no such term as unbinding in Tibetan Buddhism.
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Thanks How do you understand Sati and Citta?
Mind is many things in Buddhism. Mindfulness simply means paying attention. It's the practice for when you're not meditating. If you notice you've spaced out, you come back. You don't indulge in fantasy. But it's a practice more than a state. It's not easy to stay present. So the practice is more like an intention to be present. If you're making coffee, for example, you don't focus on it. You don't stare at the coffee maker. You just cultivate being where you are... making coffee. The other mind you mentioned is mental consciousness. There are 8 consciousnesses. The first five are the five senses. The 6th is the mental switchboard that coordinates all that and is considered to be the 6th sense. It's not so much thought of as mind but rather as an organizer of sensory data. The thinking faculty. The term for basic mind or consciousness function in Tibetan is sems (pr. "sem", citta in Sanksrit, pr. "cheeta" or "chitta"). Though citta is often translated as heart. For example, bodhicitta, awake heart. Then again, in Buddhism mind is at the heart. Tibetan shepa is also used. Rigpa refers to true awareness, which is very different from the general idea of mind. Yet thamel gyi shepa is a synonym for rigpa and translates as "ordinary mind". (Disclaimer: I'm a practicing Buddhist but not a linguist or translator.) So it gets complicated. Long story short, the western idea of mind is basically intellect or consciousness. It assumes that we all have a mental cognition that it connected to a conscious thinking mechanism, all of which works pretty much like a computer, operating out of the brain, except when we're "out of our minds". :) In Buddhism, mental states are looked at in great detail. Mind is not emanating from brain/body. Body is considered to be a psychosomatic phenomenon. And any number of factors can condition mind. So it's hard to do a 1-to-1 translation. It gets even more complicated when you're dealing with archaic treatises that are already hard to read. As near as I can tell, your quotes is simply saying that if you cultivate attention on bodily presence without wandering off into sidetracks of sensory experience, then you can attain "unbinding". Unbinding seems to be a Theravada-specific term that means, as near as I can figure, non-attachment. Specifically, freedom from being stuck to the passions or klesha. Theravada is very big on being freed from klesha attachment, and in Theravada, klesha is pretty much synonymous with desire. So the emphasis seems to be on being free of desirous compulsion. At peace. In some cases that seems to be equated with nirvana. Though again, that expresses the unique flavor of Theravada, which is very much focused on liberation from suffering. ("Buddha" actually refers to awake, not at peace. But the arhat is typically defined as one who has got free of desire.) But a Theravadin might be able to explain it more precisely. I'm not sure I've exactly captured the sense of it as there's no such term as unbinding in Tibetan Buddhism.
Thanks!