4. Contemplating the Mind - Cittānupassanā1 & 2
Kathañ-ca, bhikkhave, bhikkhu citte cittānupassī viharati?
“Mendicants, how does a meditator abide contemplating the mind as differing kind of mental qualities?
4.1 Type of Mind States.
Idha, bhikkhave, bhikkhu sarāgaṃ vā cittaṃ “sarāgaṃ cittan”-ti pajānāti,
Mendicants, here a meditator when the mind has lust3 present, they clearly know “the mind is lustful,” or
vītarāgaṃ vā cittaṃ “vītarāgaṃ cittan”-ti pajānāti;
when the mind has no lust4 present, they clearly know “the mind is passionless;” or
sadosaṃ vā cittaṃ “sadosaṃ cittan”-ti pajānāti,
when the mind has hate5 present, they clearly know “the mind is hateful,” or
vītadosaṃ vā cittaṃ “vītadosaṃ cittan”-ti pajānāti;
when the mind has no hate present, they clearly know “the mind is not hateful;” or
samohaṃ vā cittaṃ “samohaṃ cittan”-ti pajānāti,
when the mind has delusion6 present, they clearly know “the mind is deluded,” or
vītamohaṃ vā cittaṃ “vītamohaṃ cittan”-ti pajānāti;
when the mind has no delusion present, they clearly know “the mind is not deluded;” or
saṅkhittaṃ vā cittaṃ “saṅkhittaṃ cittan”-ti pajānāti,
when the mind is contracted7, they clearly know “the mind is contracted,”
vikkhittaṃ vā cittaṃ “vikkhittaṃ cittan”-ti pajānāti;
when the mind is perplexed8, they clearly know “the mind is perplexed;” or
mahaggataṃ vā cittaṃ “mahaggataṃ cittan”-ti pajānāti,
when the mind is highly distinguished9, they clearly know “the mind is highly distinguished,” or
amahaggataṃ vā cittaṃ “amahaggataṃ cittan”-ti pajānāti;
when the mind is undistinguished10, they clearly know “the mind is undistinguished;” or
sa-uttaraṃ vā cittaṃ “sa-uttaraṃ cittan”-ti pajānāti,
when the mind is exceptional11, they clearly know “the mind is exceptional,” or
anuttaraṃ vā cittaṃ “anuttaraṃ cittan”-ti pajānāti;
when the mind is inferior12, they clearly know “the mind is inferior;” or
samāhitaṃ vā cittaṃ “samāhitaṃ cittan”-ti pajānāti,
when the mind is concentrated13, they clearly know “the mind is concentrated,” or
asamāhitaṃ vā cittaṃ “asamāhitaṃ cittan”-ti pajānāti;
when the mind is distracted14, they clearly know “the mind is distracted;” or
vimuttaṃ vā cittaṃ “vimuttaṃ cittan”-ti pajānāti,
when the mind is liberated15, they clearly know “the mind is liberated,” or
avimuttaṃ vā cittaṃ “avimuttaṃ cittan”-ti pajānāti.
when the mind is not liberated16, they clearly know “the mind is not liberated.”
4.2 Insight Refrain
Iti ajjhattaṃ vā citte cittānupassī viharati,
You should also abide contemplating the mind as differing kind of mental qualities regarding yourselves (internally,) or
bahiddhā vā citte cittānupassī viharati,
abide contemplating the mind as differing kind of mental qualities regarding others (externally,) or
ajjhattabahiddhā vā citte cittānupassī viharati,
abide contemplating the mind as differing kind of mental qualities regarding yourselves (internally,) and others (externally,) or
samudayadhammānupassī vā cittasmiṃ viharati,
abide contemplating qualities of origination regarding the mind, or
vayadhammānupassī vā cittasmiṃ viharati,
abide contemplating qualities of cessation regarding the mind, or
samudayavayadhammānupassī vā cittasmiṃ viharati,
abide contemplating qualities of origination, and cessation regarding the mind,
“atthi cittan”-ti vā panassa sati paccupaṭṭhitā hoti
or else mindfulness is that “there are mental qualities,” is present
yāvad-eva ñāṇamattāya patissatimattāya,
For the purpose of fully developing knowledge and mindfulness,
anissito ca viharati, na ca kiñci loke upādiyati.
abide not dependent on or grasping for something in the world (yourselves.)
Evam-pi kho, bhikkhave, bhikkhu citte cittānupassī viharati.
Mendicants, it is a meditator who abides contemplating the mind as differing kind of mental qualities just so.
Kathañ-ca, bhikkhave, bhikkhu citte cittānupassī viharati?
“Mendicants, how does a meditator abide contemplating the mind as differing kind of mental qualities?
4.1 Type of Mind States.
Idha, bhikkhave, bhikkhu sarāgaṃ vā cittaṃ “sarāgaṃ cittan”-ti pajānāti,
Mendicants, here a meditator when the mind has lust3 present, they clearly know “the mind is lustful,” or
vītarāgaṃ vā cittaṃ “vītarāgaṃ cittan”-ti pajānāti;
when the mind has no lust4 present, they clearly know “the mind is passionless;” or
sadosaṃ vā cittaṃ “sadosaṃ cittan”-ti pajānāti,
when the mind has hate5 present, they clearly know “the mind is hateful,” or
vītadosaṃ vā cittaṃ “vītadosaṃ cittan”-ti pajānāti;
when the mind has no hate present, they clearly know “the mind is not hateful;” or
samohaṃ vā cittaṃ “samohaṃ cittan”-ti pajānāti,
when the mind has delusion6 present, they clearly know “the mind is deluded,” or
vītamohaṃ vā cittaṃ “vītamohaṃ cittan”-ti pajānāti;
when the mind has no delusion present, they clearly know “the mind is not deluded;” or
saṅkhittaṃ vā cittaṃ “saṅkhittaṃ cittan”-ti pajānāti,
when the mind is contracted7, they clearly know “the mind is contracted,”
vikkhittaṃ vā cittaṃ “vikkhittaṃ cittan”-ti pajānāti;
when the mind is perplexed8, they clearly know “the mind is perplexed;” or
mahaggataṃ vā cittaṃ “mahaggataṃ cittan”-ti pajānāti,
when the mind is highly distinguished9, they clearly know “the mind is highly distinguished,” or
amahaggataṃ vā cittaṃ “amahaggataṃ cittan”-ti pajānāti;
when the mind is undistinguished10, they clearly know “the mind is undistinguished;” or
sa-uttaraṃ vā cittaṃ “sa-uttaraṃ cittan”-ti pajānāti,
when the mind is exceptional11, they clearly know “the mind is exceptional,” or
anuttaraṃ vā cittaṃ “anuttaraṃ cittan”-ti pajānāti;
when the mind is inferior12, they clearly know “the mind is inferior;” or
samāhitaṃ vā cittaṃ “samāhitaṃ cittan”-ti pajānāti,
when the mind is concentrated13, they clearly know “the mind is concentrated,” or
asamāhitaṃ vā cittaṃ “asamāhitaṃ cittan”-ti pajānāti;
when the mind is distracted14, they clearly know “the mind is distracted;” or
vimuttaṃ vā cittaṃ “vimuttaṃ cittan”-ti pajānāti,
when the mind is liberated15, they clearly know “the mind is liberated,” or
avimuttaṃ vā cittaṃ “avimuttaṃ cittan”-ti pajānāti.
when the mind is not liberated16, they clearly know “the mind is not liberated.”
4.2 Insight Refrain
Iti ajjhattaṃ vā citte cittānupassī viharati,
You should also abide contemplating the mind as differing kind of mental qualities regarding yourselves (internally,) or
bahiddhā vā citte cittānupassī viharati,
abide contemplating the mind as differing kind of mental qualities regarding others (externally,) or
ajjhattabahiddhā vā citte cittānupassī viharati,
abide contemplating the mind as differing kind of mental qualities regarding yourselves (internally,) and others (externally,) or
samudayadhammānupassī vā cittasmiṃ viharati,
abide contemplating qualities of origination regarding the mind, or
vayadhammānupassī vā cittasmiṃ viharati,
abide contemplating qualities of cessation regarding the mind, or
samudayavayadhammānupassī vā cittasmiṃ viharati,
abide contemplating qualities of origination, and cessation regarding the mind,
“atthi cittan”-ti vā panassa sati paccupaṭṭhitā hoti
or else mindfulness is that “there are mental qualities,” is present
yāvad-eva ñāṇamattāya patissatimattāya,
For the purpose of fully developing knowledge and mindfulness,
anissito ca viharati, na ca kiñci loke upādiyati.
abide not dependent on or grasping for something in the world (yourselves.)
Evam-pi kho, bhikkhave, bhikkhu citte cittānupassī viharati.
Mendicants, it is a meditator who abides contemplating the mind as differing kind of mental qualities just so.
Cittānupassanā Niṭṭhitā
The End of the Section on Contemplating the Mind
The End of the Section on Contemplating the Mind
Notes
1
The Ānāpānasati sutta includes these four trainings within the mental qualities tetrad in its instructions, “(1) You should train yourselves experiencing the mind on the in breathe, you should train yourselves experiencing the mind on the out breathe, (2) you should train yourselves gladdening the mind on the in breathe, you should train yourselves gladdening the mind on the out breathe, (3) you should train yourselves concentrating the mind on the in breathe, you should train yourselves concentrating the mind on the out breathe, (4) you should train yourselves freeing the mind on the in breathe, you should train yourselves freeing the mind on the out breath.”
2
This section is a stock passage within the canon (see the Ākaṅkheyya Sutta MN6.16 & Pañcaṅgikasamādhi Sutta AN5.28 for examples) usually used within the context of reading others minds, however, there are different passages recommending reading ones own mind as found in the Sacitta sutta AN10.51 says, ““Meditators, indeed a mendicant finds reflection upon skillfulness and truth most useful when done thus - 'Do I often spend my time dwelling covetous? do I often spend my time dwelling non-covetous? Do I often spend my time dwelling with a malevolent mind? Do I often spend my time dwelling with a benevolent mind? Do I often spend my time dwelling pervaded by sloth & torpor? Do I often spend my time dwelling without sloth & torpor? do I often spend my time dwelling being haughty? Do I often spend my time dwelling non-inflated? Do I often spend my time dwelling doubtful? Do I often spend my time dwelling beyond doubt? Do I often spend my time dwelling with an uncontrolled mind? Do I often spend my time dwelling with a well controlled mind? Do I often spend my time dwelling with soiled thoughts? Do I often spend my time dwelling with clean thoughts? Do I often spend my time dwelling with an aroused body? Do I often spend my time dwelling with an non-aroused body? Do I often spend my time dwelling being lazy? Do I often spend my time dwelling being strenuous? Do I often spend my time dwelling uncollected of mind? Do I often spend my time dwelling collected of mind?'” (Excerpt)
3
Rāga sometimes translated as greed.
4
The negative of lust, hate & delusion would be simply the absence of these qualities, not specifically the presence of their opposite qualities, however this does not entirely negate the possibility of the opposite being present. The second Mahānāma Sutta AN11.12, says the mind is free from lust; hate; & delusion when recollecting the Buddha, Dhamma, Sangha, morality, generosity, or divine beings.
5
Dosa sometimes translated as anger, denotes aversion, hate, frustration, fear, ill-will and sadness are present to varying degrees.
6
Moha sometimes translated as stupidity, is a mind without discernment based in reality, so does not see things as they really are.
7
Saṅkhittaṃ meaning shrunken; contracted; abridged; shortened; and folded, is referring to a mind that is lazy, lacks interest in anything and indolent.
8
Vikkhittaṃ meaning upset; perplexed: is referring to a mind whose thoughts are overly complex, or is unable to understand something.
9
The mind inclined towards spiritual practice or matters.
10
The mind inclined towards worldly sensual indulgence.
11
The mind that has reached one of the Jhānas
12
The mind that can develop more, this would include a mind not able to attain the eighth Jhāna.
13
The jhānas, neighbourhood & access concentration.
14
The mind not within jhāna, neighbourhood, or access concentration.
15
Liberated & not liberated may refer to one of the eight noble beings (Stream-enterer; Once-returner; Non-returner; or Arahant, & the paths leading too them:) having either eliminated certain defilements, weakened them, or are on the path to the next step of noble being, until Arahantship is reached. Each are steadfast on the noble eightfold path, however, still have some work to do in-order to reach the next, path and fruit; with the exception of the Arahant.
16
The mind of any being not an Arahant, or more loosely understood as a knowledge of freedom from any particular type of Dukkha.
The Ānāpānasati sutta includes these four trainings within the mental qualities tetrad in its instructions, “(1) You should train yourselves experiencing the mind on the in breathe, you should train yourselves experiencing the mind on the out breathe, (2) you should train yourselves gladdening the mind on the in breathe, you should train yourselves gladdening the mind on the out breathe, (3) you should train yourselves concentrating the mind on the in breathe, you should train yourselves concentrating the mind on the out breathe, (4) you should train yourselves freeing the mind on the in breathe, you should train yourselves freeing the mind on the out breath.”
2
This section is a stock passage within the canon (see the Ākaṅkheyya Sutta MN6.16 & Pañcaṅgikasamādhi Sutta AN5.28 for examples) usually used within the context of reading others minds, however, there are different passages recommending reading ones own mind as found in the Sacitta sutta AN10.51 says, ““Meditators, indeed a mendicant finds reflection upon skillfulness and truth most useful when done thus - 'Do I often spend my time dwelling covetous? do I often spend my time dwelling non-covetous? Do I often spend my time dwelling with a malevolent mind? Do I often spend my time dwelling with a benevolent mind? Do I often spend my time dwelling pervaded by sloth & torpor? Do I often spend my time dwelling without sloth & torpor? do I often spend my time dwelling being haughty? Do I often spend my time dwelling non-inflated? Do I often spend my time dwelling doubtful? Do I often spend my time dwelling beyond doubt? Do I often spend my time dwelling with an uncontrolled mind? Do I often spend my time dwelling with a well controlled mind? Do I often spend my time dwelling with soiled thoughts? Do I often spend my time dwelling with clean thoughts? Do I often spend my time dwelling with an aroused body? Do I often spend my time dwelling with an non-aroused body? Do I often spend my time dwelling being lazy? Do I often spend my time dwelling being strenuous? Do I often spend my time dwelling uncollected of mind? Do I often spend my time dwelling collected of mind?'” (Excerpt)
3
Rāga sometimes translated as greed.
4
The negative of lust, hate & delusion would be simply the absence of these qualities, not specifically the presence of their opposite qualities, however this does not entirely negate the possibility of the opposite being present. The second Mahānāma Sutta AN11.12, says the mind is free from lust; hate; & delusion when recollecting the Buddha, Dhamma, Sangha, morality, generosity, or divine beings.
5
Dosa sometimes translated as anger, denotes aversion, hate, frustration, fear, ill-will and sadness are present to varying degrees.
6
Moha sometimes translated as stupidity, is a mind without discernment based in reality, so does not see things as they really are.
7
Saṅkhittaṃ meaning shrunken; contracted; abridged; shortened; and folded, is referring to a mind that is lazy, lacks interest in anything and indolent.
8
Vikkhittaṃ meaning upset; perplexed: is referring to a mind whose thoughts are overly complex, or is unable to understand something.
9
The mind inclined towards spiritual practice or matters.
10
The mind inclined towards worldly sensual indulgence.
11
The mind that has reached one of the Jhānas
12
The mind that can develop more, this would include a mind not able to attain the eighth Jhāna.
13
The jhānas, neighbourhood & access concentration.
14
The mind not within jhāna, neighbourhood, or access concentration.
15
Liberated & not liberated may refer to one of the eight noble beings (Stream-enterer; Once-returner; Non-returner; or Arahant, & the paths leading too them:) having either eliminated certain defilements, weakened them, or are on the path to the next step of noble being, until Arahantship is reached. Each are steadfast on the noble eightfold path, however, still have some work to do in-order to reach the next, path and fruit; with the exception of the Arahant.
16
The mind of any being not an Arahant, or more loosely understood as a knowledge of freedom from any particular type of Dukkha.
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