I'd like to add to my response above.

Shortly after I wrote that reply, I read a section from the book titled AN UNENTANGLED KNOWING by Upasika Kee Nanayon. It's a little long but she brings everything around to the proper conclusion. She makes clear the distinction between mindfulness with discernment and just watching the mind passively.

Here it is:

GOING OUT COLD (May 26th 1964)

It's important to realize how to focus on events in order to get special benefits from your practice. You have to focus so as to observe and contemplate, not simply to make the mind still. Focus on how things arise, how they disband. Make your focus subtle and deep.

When you're aware of the characteristics of your sensations, then--if it's a physical sensation--contemplate that physical sensation. There will have to be a feeling of stress. Once there's a feelig of stress, how will you be aware of it simply as a feeling so that it won't lead to anything further? Once you can be aware of it simply as a feeling, it stops right there without producing any taste in terms of a desire for anything. The mind will disengage right there--right there at the feeling. If you don't focus on it in this way, craving will arise on top of the feeling--craving to attain ease and be rid of the stress and pain. If you don't focus on the feeling in the proper way right from the start, craving will arise before you're aware of it, and if you then try to let go of it, it'll be very tiring....

The way in which preoccupations take shape, the sensations of the mind as it's aware of things coming with every moment, the way these things change and disband: These are all things you have to focus on to see clearly. This is why we make the mind disengaged. We don't disengage it so that it doesn't know or amount to anything. That's not the kind of disengagement we want. The more the mind is truly disengaged, the more it sees clearly into the characteristics of the arising and disbanding within itself. All I ask is that you observe things carefully, that your awareness be all-around at all times. Work at this as much as you can. If you can keep this sort of awareness going, you'll find that the mind or consciousness under the supervision of mindfulness and discernment in this way is different from--is opposite from--unsupervised consciousness. It will be the opposite sort of thing continually.

If you keep the mind well supervised so that it's sensitive in the proper way, it will yield enormous benefits, not just small ones. If you don't make it properly sensitive and aware, what can you expect to gain from it?

When we say that we gain from the practice, we're not talking about anything else: We're talking about gaining disengagement. Freedom. Emptiness. Before, the mind was embroiled. Defilement and craving attacked and robbed it, leaving it completely entangled. Now it's disengaged, freed from the defilememts that used to gang up to burn it. Its desires for this or that thing, its concocting of this or that thought, have all fallen away. So now it's empty and disengaged. It can be empty in this way right before your very eyes. Try to see it right now, before your eyes, right now as I'm speaking and you're listening. Probe on in so as to know.

If you can be constantly aware in this way, you're following in the footsteps or taking within you the quality called "buddho," which means one who knows, who is awake, who has blossomed in the Dhamma. Even if you haven't fully blossomed--if you're blossomed only to the extent of disengaging from the blatant levels of craving and defilement--you still benefit a great deal, for when the mind really knows the defilements and can let them go, it feels cool and refreshed in and of itself. This is the exact opposite of the defilements that, as soon as they arise, make us burn and smoulder inside. If we don't have the mindfulness and discernment to help us know, the defilements will burn us. But as soon as mindfulness and discernment know, the fires go out--and they go out cold.

Observe how the defilements arise and take shape--they also disband in quick succession, but when they disband on their own in this way, go out on their own in this way, they go out hot. If we have mindfulness and discernment watching over them, they go out cold. Look so that you can see what the true knowledge of mindfulness and discernment is like: It goes out; it goes out cold. As for the defilements, even when they arise and disband in line with their nature, they go out hot--hot because we latch onto them, hot because of attachment. When they go out cold, look again--it's because there's no attachmoent. They've been let go, put out.

This is something really worth looking into: the fact that there's something very special like this in the mind--special in that when it really knows the truth, it isn't attached. It's unentangled, empty, and free. This is how it's special. It can grow empty of greed, anger, and delusion, step after step. It can be empty of desire, empty of mental processes. The important thing is that you really see for yourself that the true nature of othe mind is that it can be empty.....This is why I said this morning that nibbana does'nt lie anywhere else. It lies right here, right where things go out and are cool, go out and are cool. It's staring us right in the face.

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I'll conclude with part of a recent exchange I had with Ajahn Chaiya before he went into his annual solitary rains retreat.

Me: Does knowing arise and pass away as an activity of the citta (mind)? AC: Yes

Me: Is nibbana when the purified citta turns and "know" itself? AC: Right

Me: What is that steady state/zone of knowing when knowing is steady and objects just arise and pass away outside of the mind? AC: The steady state of knowing also arises and passes away.

The practice is investigative. It unfolds little by little. I hope you have found some thing useful here. Leave aside whatever isn't helpful.