03: Cittānupassanāniddeso
Explanation of the Contemplation of the Mind

[365]

Kathañ-ca bhikkhu ajjhattaṁ citte cittānupassī viharati?
And how does a monk dwell contemplating (the nature of) the mind in the mind in regard to himself?

Idha bhikkhu sarāgaṁ vā cittaṁ “sarāgaṁ me cittan”-ti pajānāti,
Here a monk when the mind has passion knows “my mind has passion”,

vītarāgaṁ vā cittaṁ “vītarāgaṁ me cittan”-ti pajānāti;
or, when the mind is without passion he knows “my mind is without passion”;

sadosaṁ vā cittaṁ “sadosaṁ me cittan”-ti pajānāti,
or, when the mind has hate he knows “my mind has hate”,

vītadosaṁ vā cittaṁ “vītadosaṁ me cittan”-ti pajānāti;
or, when the mind is without hate he knows “my mind is without hate”;

samohaṁ vā cittaṁ “samohaṁ me cittan”-ti pajānāti,
or, when the mind has delusion he knows “my mind has delusion”,

vītamohaṁ vā cittaṁ “vītamohaṁ me cittan”-ti pajānāti;
or, when the mind is without delusion he knows “my mind is without delusion”;

saṅkhittaṁ vā cittaṁ “saṅkhittaṁ me cittan”-ti pajānāti,
or, when the mind is collected he knows “my mind is collected”,

vikkhittaṁ vā cittaṁ “vikkhittaṁ me cittan”-ti pajānāti;
or, when the mind is scattered he knows “my mind is scattered”;

mahaggataṁ vā cittaṁ “mahaggataṁ me cittan”-ti pajānāti,
or, when the mind has become very great he knows “my mind has become very great”,

amahaggataṁ vā cittaṁ “amahaggataṁ me cittan”-ti pajānāti;
or, when the mind has not become very great he knows “my mind has not become very great”;

sa-uttaraṁ vā cittaṁ “sa-uttaraṁ me cittan”-ti pajānāti,
or, when the mind is surpassable he knows “my mind is surpassable”,

anuttaraṁ vā cittaṁ “anuttaraṁ me cittan”-ti pajānāti;
or, when the mind is unsurpassable he knows “my mind is unsurpassable”;

samāhitaṁ vā cittaṁ “samāhitaṁ me cittan”-ti pajānāti,
or, when the mind is concentrated he knows “my mind is concentrated”,

asamāhitaṁ vā cittaṁ “asamāhitaṁ me cittan”-ti pajānāti;
or, when the mind is not concentrated he knows “my mind is not concentrated”;

vimuttaṁ vā cittaṁ “vimuttaṁ me cittan”-ti pajānāti,
or, when the mind is liberated he knows “my mind is liberated”,

avimuttaṁ vā cittaṁ “avimuttaṁ me cittan”-ti pajānāti.
or, when the mind is not liberated he knows “my mind is not liberated”.

 

So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svāvatthitaṁ vavatthapeti,
He practices, develops, makes much of that sign, and fixes its definition,

so taṁ nimittaṁ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṁ vavatthapetvā,
and after he has practised, developed, made much of that sign, and fixed its definition,

bahiddhā citte cittaṁ upasaṁharati.
he focuses his mind on another’s mind.

 

Kathañ-ca bhikkhu bahiddhā citte cittānupassī viharati?
And how does a monk dwell contemplating (the nature of) the mind in the mind in regard to another?

Idha bhikkhu sarāgaṁ vāssa cittaṁ “sarāgam-assa cittan”-ti pajānāti,
Here a monk when (another’s) mind has passion knows “his mind has passion”,

vītarāgaṁ vāssa cittaṁ “vītarāgam-assa cittan”-ti pajānāti;
or, when his mind is without passion he knows “his mind is without passion”;

sadosaṁ vāssa cittaṁ “sadosam-assa cittan”-ti pajānāti,
or, when his mind has hate he knows “his mind has hate”,

vītadosaṁ vāssa cittaṁ “vītadosam-assa cittan”-ti pajānāti;
or, when his mind is without hate he knows “his mind is without hate”;

samohaṁ vāssa cittaṁ “samoham-assa cittan”-ti pajānāti,
or, when his mind has delusion he knows “his mind has delusion”,

vītamohaṁ vāssa cittaṁ “vītamoham-assa cittan”-ti pajānāti;
or, when his mind is without delusion he knows “his mind is without delusion”;

saṅkhittaṁ vāssa cittaṁ “saṅkhittam-assa cittan”-ti pajānāti,
or, when his mind is collected he knows “his mind is collected”,

vikkhittaṁ vāssa cittaṁ “vikkhittam-assa cittan”-ti pajānāti;
or, when his mind is scattered he knows “his mind is scattered”;

mahaggataṁ vāssa cittaṁ “mahaggatam-assa cittan”-ti pajānāti,
or, when his mind has become very great he knows “his mind has become very great”,

amahaggataṁ vāssa cittaṁ “amahaggatam-assa cittan”-ti pajānāti;
or, when his mind has not become very great he knows “his mind has not become very great”;

sa-uttaraṁ vāssa cittaṁ “sa-uttaram-assa cittan”-ti pajānāti,
or, when his mind is surpassable he knows “his mind is surpassable”,

anuttaraṁ vāssa cittaṁ “anuttaram-assa cittan”-ti pajānāti;
or, when his mind is unsurpassable he knows “his mind is unsurpassable”;

samāhitaṁ vāssa cittaṁ “samāhitam-assa cittan”-ti pajānāti,
or, when his mind is concentrated he knows “his mind is concentrated”,

asamāhitaṁ vāssa cittaṁ “asamāhitam-assa cittan”-ti pajānāti;
or, when his mind is not concentrated he knows “his mind is not concentrated”;

vimuttaṁ vāssa cittaṁ “vimuttam-assa cittan”-ti pajānāti,
or, when his mind is liberated he knows “his mind is liberated”,

avimuttaṁ vāssa cittaṁ “avimuttam-assa cittan”-ti pajānāti.
or, when his mind is not liberated he knows “his mind is not liberated”.

 

So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svāvatthitaṁ vavatthapeti,
He practices, develops, makes much of that sign, and fixes its definition,

so taṁ nimittaṁ āsevitvā bhāvetvā bahulīkaritvā svāvatthitaṁ vavatthapetvā,
and after he has practised, developed, made much of that sign, and fixed its definition,

ajjhattabahiddhā citte cittaṁ upasaṁharati.
he focuses his mind on his own and on another’s mind.

 

Kathañ-ca bhikkhu ajjhattabahiddhā citte cittānupassī viharati?
And how does a monk dwell contemplating (the nature of) the mind in the mind in regard to himself and in regard to another?

Idha bhikkhu sarāgaṁ vā cittaṁ “sarāgaṁ cittan”-ti pajānāti,
Here a monk when a mind has passion knows “the mind has passion”,

vītarāgaṁ vā cittaṁ “vītarāgaṁ cittan”-ti pajānāti;
or, when a mind is without passion he knows “the mind is without passion”;

sadosaṁ vā cittaṁ “sadosaṁ cittan”-ti pajānāti,
or, when a mind has hate he knows “the mind has hate”,

vītadosaṁ vā cittaṁ “vītadosaṁ cittan”-ti pajānāti;
or, when a mind is without hate he knows “the mind is without hate”;

samohaṁ vā cittaṁ “samohaṁ cittan”-ti pajānāti,
or, when a mind has delusion he knows “the mind has delusion”,

vītamohaṁ vā cittaṁ “vītamohaṁ cittan”-ti pajānāti;
or, when a mind is without delusion he knows “the mind is without delusion”;

saṅkhittaṁ vā cittaṁ “saṅkhittaṁ cittan”-ti pajānāti,
or, when a mind is collected he knows “the mind is collected”,

vikkhittaṁ vā cittaṁ “vikkhittaṁ cittan”-ti pajānāti;
or, when a mind is scattered he knows “the mind is scattered”;

mahaggataṁ vā cittaṁ “mahaggataṁ cittan”-ti pajānāti,
or, when a mind has become very great he knows “the mind has become very great”,

amahaggataṁ vā cittaṁ “amahaggataṁ cittan”-ti pajānāti;
or, when a mind has not become very great he knows “the mind has not become very great”;

sa-uttaraṁ vā cittaṁ “sa-uttaraṁ cittan”-ti pajānāti,
or, when a mind is surpassable he knows “the mind is surpassable”,

anuttaraṁ vā cittaṁ “anuttaraṁ cittan”-ti pajānāti;
or, when a mind is unsurpassable he knows “the mind is unsurpassable”;

samāhitaṁ vā cittaṁ “samāhitaṁ cittan”-ti pajānāti,
or, when a mind is concentrated he knows “the mind is concentrated”,

asamāhitaṁ vā cittaṁ “asamāhitaṁ cittan”-ti pajānāti;
or, when a mind is not concentrated he knows “the mind is not concentrated”;

vimuttaṁ vā cittaṁ “vimuttaṁ cittan”-ti pajānāti,
or, when a mind is liberated he knows “the mind is liberated”,

avimuttaṁ vā cittaṁ “avimuttaṁ cittan”-ti pajānāti.
or, when a mind is not liberated he knows “the mind is not liberated”.

Evaṁ bhikkhu ajjhattabahiddhā citte cittānupassī viharati,
Thus a monk dwells contemplating (the nature of) his own and another’s mind in the mind,

ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

 

(Padabhājanīyaṁ)
(Word Analysis)

[366]

‘Anupassī’ ti. ...pe...
‘Contemplating’. ...pe...

Tattha, katamā anupassanā?
Herein, what is contemplation?

Yā paññā pajānanā vicayo pavicayo dhammavicayo,
That which is wisdom, knowing, investigation, deep investigation, investigation of (the nature of) things,

sallakkhaṇā upalakkhaṇā paccupalakkhaṇā,
discernment, discrimination, differentiation,

paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā,
erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration,

bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo,
breadth, intelligence, guidance, insight, full awareness, examination,

paññā Paññindriyaṁ Paññābalaṁ,
wisdom, the Faculty of Wisdom, the Strength of Wisdom,

paññāsatthaṁ paññāpāsādo paññā-āloko
the sword of wisdom, height of wisdom, light of wisdom,

paññā-obhāso paññāpajjoto paññāratanaṁ,
lustre of wisdom, flame of wisdom, treasure of wisdom,

amoho dhammavicayo Sammādiṭṭhi:
non-delusion, investigation of (the nature of) things, Right View:

ayaṁ vuccati ‘anupassanā’.
this is said to be ‘contemplation’.

Imāya anupassanāya upeto hoti samupeto upāgato samupāgato,
With this contemplation he is endowed, truly endowed, having attained, truly attained,

upapanno samupapanno samannāgato.
being possessed, truly possessed, furnished (with it).

Tena vuccati ‘anupassī’ ti.
Because of this ‘contemplating’ is said.

 

‘Viharatī’ ti. ...pe...
‘Dwells’. ...pe...

Iriyati vattati pāleti yapeti yāpeti carati viharati.
Poses, moves, guards, persists, carries on, lives, dwells.

Tena vuccati ‘viharatī’ ti.
Because of this ‘dwells’ is said.

 

‘Ātāpī’ ti. ...pe...
‘Ardent’. ...pe...

Tattha, katamaṁ ātappaṁ?
Herein, what is ardour?

Yo cetasiko viriyārambho nikkamo parakkamo,
Whatever mental exercise of effort, exertion, great exertion,

uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamatā,
enterprise, endeavour, attempt, travail, vigour, courage, exertion that is not lax,

anikkhittachandatā anikkhittadhuratā dhurasampaggāho,
not putting aside of (wholesome) desire, not putting aside of responsibility, being taken up with responsibility,

viriyaṁ Viriyindriyaṁ Viriyabalaṁ Sammāvāyāmo:
effort, the Faculty of Effort, the Strength of Effort, Right Endeavour:

ayaṁ vuccati ‘ātappaṁ’.
this is said to be ‘ardour’.

Iminā ātappena upeto hoti samupeto upāgato samupāgato,
With this ardour he is endowed, truly endowed, having attained, truly attained,

upapanno samupapanno samannāgato.
being possessed, truly possessed, furnished (with it).

Tena vuccati ‘ātāpī’ ti.
Because of this ‘ardent’ is said.

 

‘Sampajāno’ ti. ...pe...
‘Full awareness’. ...pe...

Tattha, katamaṁ sampajaññaṁ? ...pe...
Herein, what is full awareness? ...pe...

Yā paññā pajānanā vicayo pavicayo dhammavicayo,
That which is wisdom, knowing, investigation, deep investigation, investigation of (the nature of) things,

sallakkhaṇā upalakkhaṇā paccupalakkhaṇā,
discernment, discrimination, differentiation,

paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā,
erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration,

bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo,
breadth, intelligence, guidance, insight, full awareness, examination,

paññā Paññindriyaṁ Paññābalaṁ,
wisdom, the Faculty of Wisdom, the Strength of Wisdom,

paññāsatthaṁ paññāpāsādo paññā-āloko
the sword of wisdom, height of wisdom, light of wisdom,

paññā-obhāso paññāpajjoto paññāratanaṁ,
lustre of wisdom, flame of wisdom, treasure of wisdom,

amoho dhammavicayo Sammādiṭṭhi:
non-delusion, investigation of (the nature of) things, Right View:

ayaṁ vuccati ‘anupassanā’.
this is said to be ‘contemplation’.

Iminā sampajaññena upeto hoti samupeto upāgato samupāgato,
With this full awareness he is endowed, truly endowed, having attained, truly attained,

upapanno samupapanno samannāgato.
being possessed, truly possessed, furnished (with it).

Tena vuccati ‘sampajāno’ ti.
Because of this ‘full awareness’ is said.

 

‘Satimā’ ti. ...pe...
‘Mindful’. ...pe...

Tattha, katamā sati?
Herein, what is mindfulness?

Yā sati anussati paṭissati sati saraṇatā,
That which is mindfulness, recollection, recall, mindfulness, remembrance,

dhāraṇatā apilāpanatā asammussanatā,
bearing (in mind), not losing, not confusing,

sati Satindriyaṁ Satibalaṁ Sammāsati:
mindfulness, the Faculty of Mindfulness, the Strength of Mindfulness, Right Mindfulness:

ayaṁ vuccati ‘sati’.
this is said to be ‘mindfulness’.

Imāya satiyā upeto hoti samupeto upāgato samupāgato,
With this mindfulness he is endowed, truly endowed, having attained, truly attained,

upapanno samupapanno samannāgato.
being possessed, truly possessed, furnished (with it).

Tena vuccati ‘satimā’ ti.
Because of this ‘mindful’ is said.

 

‘Vineyya loke abhijjhādomanassan’-ti.
‘After removing avarice and sorrow regarding the world’.

Tattha, katamo loko?
Herein, what is the world?

Taṁ yeva cittaṁ, pañca pi upādānakkhandhā loko:
For sure it is the world of his mind, also the world of the five constituents (of mind and body) that provide fuel for attachment:

ayaṁ vuccati ‘loko’.
this is said to be ‘world’.

Tattha, katamā abhijjhā?
Herein, what is avarice?

Yo rāgo sārāgo ...pe...anunayo anurodho,
That which is passion, passionateness, ...pe...fawning, compliance,

nandī nandirāgo cittassa sārāgo:
enjoyment, passionate enjoyment, a passionate mind:

ayaṁ vuccati ‘abhijjhā’.
this is said to be ‘avarice’.

Tattha, katamaṁ domanassaṁ?
Herein, what is sorrow?

Yaṁ cetasikaṁ asātaṁ cetasikaṁ dukkhaṁ,
That which is mental disagreeableness, mental pain,

cetosamphassajaṁ asātaṁ, dukkhaṁ vedayitaṁ:
disagreeableness born of contact with the mind, painful experience:

cetosamphassajā asātā, dukkhā vedanā:
disagreeableness born of contact with the mind, painful feeling:

idaṁ vuccati ‘domanassaṁ’.
this is said to be ‘sorrow’.

Iti ayañ-ca abhijjhā idañ-ca domanassaṁ imamhi loke vinītā honti paṭivinītā,
Thus this avarice and this sorrow are removed from the world, expelled,

santā samitā vūpasantā atthaṅgatā abbhatthaṅgatā,
quieted, calmed, allayed, gone down, settled down,

appitā byappitā sositā visositā byantīkatā.
destroyed, completely destroyed, dried up, completely dried up, brought to an end.

Tena vuccati ‘vineyya loke abhijjhādomanassan’-ti.
Because of this ‘after removing avarice and sorrow regarding the world’ is said.

Cittānupassanāniddeso
Explanation of the Contemplation of the Mind