No, I can't. It is a list from the scriptures in the Satipattana Sutta, I don't know them off the top of my head, and to me they are only an example of something deeper the Buddha wants to explain. The Third Foundation of Mindfulness is where these 16 states of mind come from. When Rosemary and I first got into Buddhism, when I heard about mindfulness compared to the yoga practice we have done before, I thought this is very important. So I grabbed some books from the meditation center's library, and I read. I found the Satipattana Sutta, and I thought, "Wow, this is so great, I'll memorize it". So I learned it by heart.
Now in learning it by heart, that was fine and dandy, but I didn't understand the 3rd foundation. I thought the Buddha left something out, or I thought somewhere in the last 2 1/2 thousand years something was left out because in the 3rd foundation when he talks about the states of mind, he doesn't tell us what to do with them. In the 4th foundation when he talks about the Five Hindrances, he wants us to see where they come from, how they go away and how they won't come again in the future. It is very tangible, we have some work to do but in the 3rd foundation, he just lists all these states of mind and then in a brief form at the end, he says, ok, you are supposed to know that they are impermanent, you are supposed to know that they have their own arising due to conditions, that they always pass away, and this what he says at the end of every section. So I was missing some way to work with these states of mind.
Some years later, I understood this differently. When he is talking about working with something, that is the 4th foundation, because one of the states of mind is the mind full of anger. Well, aversion is a hindrance. Ah, so here we are talking about aversions in the 4th foundation and we are talking about aversions in the 3rd foundation, too, but in the 3rd foundation all he generally says is to know it is impermanent. In the 4th foundation he says, ok, you are supposed to know where it comes from, how it goes away and how it will not come again in the future.
Ah, that is it. Same thing though, aversion. What I then was able to understand was that the 3rd foundation is like a little safety area that we sometimes need, a place to have just bare awareness, but as soon as we are sharp enough in the mind and we can start to work with the hindrance, we move into the 4th foundation.
I'll give you an example: You wake up in the morning and you are in a terrible mood. You just feel yucky, and you know you feel yucky, but you don't know where it is from. So you are full of aversion, you are full of doubt, you are full of restlessness, but you don't know where it is from. And you kind of have this "uuuuuhhh", unsettled, restless feeling, and you will shower and you will eat, and it is still "uuuuuhh", but you can't do anything, you are stuck in this state of mind. Then all of a sudden you realize, "I'm feeling lousy, I'm in a lousy state of mind," but you still want to hang onto it, however at least you realize you are in it. And then as often as you can you keep reminding yourself, "It is impermanent, it will pass. I don't want to get angry at my partner, I don't want this and that. It is going to pass, I don't have to feed this, it is going to pass", and that is all you have to do in that state of mind with aversion.
As the mind gets more clear and we are letting go of attachment to that state of mind, we may actually see, "Ah, as soon as I woke up, there was that car next door that would rev up the engine every morning. That is what did it, that is why I got in that state of mind." Then we have moved into the 4th foundation, we are no longer in the 3rd foundation at all. So the work we do in the 3rd foundation as far as all the negative states of mind, is just to realize they are impermanent, they are impermanent, and that is sufficient to help us let go of them or develop enough objective awareness that our mind becomes clearer about what is causing the state of mind.
The same for the positive states of mind, also. The Buddha was saying the same thing, that they are also impermanent. Ah, why does he want us to know that they are impermanent, you know, it is not like we want to let go of the positive stuff, do we? Well, the types of positive states of mind he was talking about, most of them were non-enlightened states of mind. What happens to a lot of people is that they get attached to very, very pleasant high states of mind, and we don't want to do that either, because we are stuck.
There is a word, "Vipassanukilesa". Kilesa means defilement, it is a negative thing in the mind. Our aversion is a defilement, our fear, jealousy, they are all defilements. Now when he used "Vipassanukilesa," it means that it is a very subtle defilement that happens on a very high level. Equanimity can be a defilement, because the person gets too calm, too peaceful in the letting go, and it gets close to indifference but on a high level, yet you don't see that it is indifference. But it is actually listed as one of the 10 Vipassanukilesas. So with the states of mind the 16 that are listed I believe they are just a convenience to be 16, but really we are doing the same type of practice with all of our states of mind.