Chapter four

Buddhist view on the contemplation of the mind

4.0 Introduction

In this chapter, Satipaffbana practice proceeds to the ethical quahty

of the mind from the awareness of the ethical distinction between worldly
and unworldly feelings based on the pleasant, unpleasant, and neutral
feelings. This ethical quality is mentioned at the outset of contemplation
of the mind, in terms of the presence or absence of lust {Riga), anger
(Dosa), and delusion {Moba). The fact that these three items occur at the
beginning of contemplation on the mind indicates a progressive re-
finement of awareness,' leading over from awareness of feelings to
mental states. The Buddha said in the following sutta ""Saragam va cittaip
'saragatn cittan'ti pajanati...Evampi kbo, bbikkbave, bbikkhu citte
cittanupassi vibarad'r

Contemplation on the mind makes the use of altogether eight

categories. Here, in the Satipattbana sutta, to know a particular mental
quality or its opposite, so that contemplation on the mind actually covers
sixteen states of mind. The same set of sixteen states appears elsewhere in
the Siittas? Thus from the perspective of the Suttas this set forms a
representative list of states of mind that is relevant both to personal
introspection and to assessing another's mind. These sixteen states of

KhantTpalo: 'Calm and Fnsight'p 37.

• D.N.vo!.2.p-236, M.N.vol.l.p-75
' M,N.vol.l-p-26
 129

mind or eight categories can be subdivided into two sets. The first set
contrasts unwholesome and wholesome states of mind. The second is
concerned with the presence or absence of higher states of mind. These
different states of mind will be examined individually. Underlying this,
mindfulness is an implicit move in the emphasis on the ordinary way of
experiencing mind as an individual entity to consider the mental events as
mere objects, analyzed in terms of their qualitative characteristics.

4.1 Characteristic of mind

The meaning of mind (Citta) was analyzed etymologically in the

Abhidhamma. The word Citta in Pi/i derived from the verbal root Citi, to
cognize, to know. It is defined in three ways in Cittuppadakamda in
accordance with the Dbammasanganlin Abbidbaamapitaka as agent, as
instrument, and as activity. As the agent, mind is that which cognizes an
object (ArammaDam cinteUti cittam). As the instrument, mind is that by
means of which the accompanying mental factors cognize the object
{Etena cintentTti cittam). As an activity, mmd is itself nothing other than
the process of cognizing the object {Cintanamattam cittam). '^

To elucidate the nature of any ultimate reality, the commentary on

the Silakkbandbavagga mentions the four defining devices by means of
which it can be delimited. These four devices are 1- its characteristic
{Lakkbana), i.e. the salient quality of the phenomenon; 2- its function
{Rasa), its performance of a concrete task {Kicca) or achievement of a
goal (Sampatti), 3-its manifestation (Paccupattbana), the way it presents

^ Dhan.p-105. Bhikkhu Bodhi 'A comprehensive manual of abhidhamma' p-27

 130

itself within experience; and 4- its proximate cause (Padaffbana), the

principal condition upon which it depends. In the case of Citta, its
characteristic is the knowing of an object (Vij'anana). Its function is to be
a "forerunner" {Pubbangama) of the mental factors in that it presides over
them and is always accompanied by them. Its manifestation - the way it
appears in the meditator's experience - is as a continuity of processes
{Sandbana}.^ Its proximate cause is mind and matter {Namarupa), because
consciousness cannot arise alone, in the complete absence of mental
factors and material phenomena.

On the other hand, Citta is awareness of an object, visible, sound

etc. Here, the words Citta and Mana have the same meaning as
consciousness. They are so designated because of their verily, and
because of their providing a mental basis, respectively. Actually, the store
of consciousness is also Citta, as it accumulates the seeds for all
motivating dispositions. All these characteristics of the mind from the
Abhidhamma definition are the etymological analysis of the term Citta.
They refer to the learning or the academic aspect rather than the practical
side. However, they give a wider knowledge of the nature of what we call
Citta.

In the Dhammapada, the Buddha described that the mind is

restless, vacillating, and difficult to control and desist. A wise man knows
how to straighten it like an arrow-maker straightening his arrow
[Fbandanam capalam cittam, curakkbatn dunni'varayam, ujum karoti
medbavT, usukaro va tefanani)!' Therefore, the mind is restless, always
running wild in its search for the 'anchor' on which it may rest i.e. the

•' D.N.vol.l.p-62. Mil.p-63. Dhan.p-155.Vism.vol,2.p-82

" Dhp. verse.33
 131

pleasant sight, sound, smell, taste and touch. It is also vacillating i.e.
unable to remain in any condition for long. And then, the Buddha gave
another description of the mind which is a good thing to train the mind,
which is difficult to be taken in hand, always flitting, into what it takes
delight in, a well-trained mind brings happiness {Dmmiggabassa labuDO,
yattba kamanipatino, cittassa damatbo sadbu, cittam dantam
sukbavaham).^ It said that the mind is difficult to be taken in hand or
difficult to control, being light or swift in its succession of arising and
falling away. This is like the light of a candle or an electric bulb, which is
continuously under the process of births and deaths. However, its rapid
succession of continuity deludes us into thinking that it is steady. Such a
characteristic of mind gives it the nature of flitting, like birds flitting from
branch to branch. It is always falling into or bending towards whatever it
takes delight in, little thinking of whether it is good or evil, proper or
improper.

Once again, despite the above-mentioned characteristics, the

Buddha did not neglect to encourage his disciples to learn how to train it,
since it can after all be trained. What is important, when a mind is well
trained, happiness is the result the trainer can certainly look forward to.
Then, the Buddha mentioned again in the same Sutta; the mind wanders
far, going alone, being formless, and dwelling within the cave. Whoever
can restrain it will be delivered from the bonds of Mara {Durangamaip
ekacaram, asaiiram gubasayam ye cittam sanSamessanti, mokkhanti
marabandbana)^ This explanation gives the facts that the mind is
wandering far; it can go wherever it wants to, no matter liow far. This
refers to a profound analytical truth that the mind arises and exists for a

'' Dhp.verse.35
" Dhp.verse.37
 132

moment. Then it must fall away before another arises. This suggests that,
from the absolute or highest vantage point of truth, one mind exists for
one moment; there can be no two minds of one person existing
simultaneously. Thus, one mind undergoes only one experience. It cannot
receive more than one experience simultaneously. That we feel it can be
aware of several in-coming reports at the same time is due to the process
of rising and falling away being too rapid for our untrained
consciousness. Thus, we are deluded into concluding that there is an
uninterrupted stream of what is called the mind and that the mind can be
receptive of many in-coming reports through the senses at the same time.
Based on this profound truth, the mind is called 'the lone wanderer'.

Then, the mind is formless. In fact, the mind is also colourless and
shapeless. It is abstract or incorporeal, not material, being imperceptible
through the senses of sight, hearing, smell, taste or touch. Any material
apparatus cannot take hold of or measure the mind. Only its behavior can
be detected. And then, the Buddha compares the body like a cave for the
mind (Gubasayam), and as its abode. This means the mind dwells within
this body, which, according to the Buddha, serves as its cave. Although
the mind is formless, wandering far and alone, dwelling within the body,
yet the Buddha also said that whoever can restrain and tame his mmd will
be able to be delivered from the bonds of Mara i.e. mental pollutions
{Kilesa). The mind is formless and dwelling in no specific part of the
body, but in meditation practice, it can be tamed by controlHng it through
the six-doors; eyes, ears, nose, tongue, body, and thoughts.'^ It is through
these six 'door' that mind training can be done. The controlling factor in

'' Ashin Janakabhivamsa, 'Abhitlhamma in daily life', p-7

 133

the course of training is mindfulness, which functions at the six doorways

by which the mind uses to express itself.

4.1.1 Classification of mind

While Citta has a single characteristic as the cognizing of an

object, a characteristic remains the same in all its diverse manifestations.
The Abbidbamtna distinguishes Citta into a variety of types. These types,
also called Citta, are reckoned as eighty-nine in brief, or a finer method
of differentiation, as one hundred and twenty-one in detail."' According
to the commentary on the Dhammasa^anT, the mind {Citta) is also
classified into the following groups; (1) wholesome consciousness
(Kusalacitta), (2) unwholesome consciousness (Akusalacitta), and (3)
resultant consciousness, (Vipaka) and functional consciousness (Kiriya),
named Abyakatacitta, categorizing altogether eighty-nine types in brief
The mental factors consist of fifty-two types, which include initial
application of mind (Vitakka), feeling (Vedana), perception (SaSSa),
volition (Cetana), mindfulness (Sati), concentration (Ekaggata) and
wisdom {Panna) and so on. In the AbhidhammaJ^ however, the four
types of ultimate realities {Paramatthadhamma) are put into three
groups; wholesome Dhamma (Kusaladbatnma), unwholesome Dhamma
(Akusaladbamma), indeterminate Dhamma (Abyakatadbamtna), which is
composed of resultant {Vi'pakaj and functional (Kiriya). Here the
wholesome Dhamma refers to all wholesome consciousness (twenty-one
Kusalacittas) and the associated wholesome mental states (thirty-eight

'" Abhi. 'Citta section'

" Abhi. "citla, cetasika. and mpa section'. U dhammapiya 'Nibbana in Tlierinatia perccpeti\'C'" p-
 134

Cetasikas). The unwholesome Dhamma refers to all unwholesome

consciousness (twelve Akusalacittas) and the associated unwholesome
mental states (twenty-seven Cetasikas). And the Abyakatadbamma
consists of the rest of the four ultimate realities. They are the resultant
consciousness (thirty-six VipSiacittas) and the associated mental states
(thirty-three Cetasikas), the functional consciousness (twenty
Kiriyacittas) and the associated mental states (thirty-five Cetasikas),
matter (twenty-eight Rupas). But connecting with the contemplation on
mind (Cittanupassana) the Buddha mentioned the sixteen ways in the
Satipattbana sutta; the present of lust (Raga), anger (Dosa), and delusion
(Moha), constricted mind {Samkbitta), great mind {Mabaggata),
surpassable mind (Sauttara), concentrated mind (SamabJta), and free
mind (Vimutta), and the rest are the absence of them.'^

4.2 Primary state of mind

Among the sixteen stages of mind as classified above, lust {Raga),

anger (Dosa), and delusion (Moba) are pointed out as the primary states
of mind {Tmi akusalamulani-lobbo, doso, mobd)}^ These are three main
roots of all unwholesome mental events. The basic principle underlying
the contemplation of these unwholesome roots, which also underlies the
distinction between worldly and unworldly feelings according to the
previous Vedanasatipattbana, is the clear distention between what is
wholesome and what is unwholesome. Systematic development of this
ability nurtures an intuitive ethical sensitivity, which constitutes an

'-Dhan.a.p-78
'-' Dhan.p-205
 135

important assent in one's progress on the path and a rehable guide to

proper conduct in daily life.

The Satipattbana Sutta presents each of these "roots" together with

its opposite, the absence of lust, anger, or delusion. This way of
presentation is common in canonical usage, allowing the negative term to
cover not only the opposite notion, but also to imply a wider range of
meaning.'"^ Thus for example, to be "without anger", could refer simply to
a state of mind free from irritation, but also to a mind overflowing with
loving-kindness. During meditation, each of these three unwholesome
roots can obvious in a distinctive manner. In the Dbammapada, the
Buddha pointed out that there is no fire like lust, no grip like anger, and
no net like delusion {Nattbi ragasamo aggi, nattbi dosasamo kali, nattbi
mobasamam jalam)}^ Taken in an absolute sense, a mind without lust,
anger, and delusion is the mind of a noble person, Arabant. In fact, this
way of understanding is the most frequent usage of the qualification
"without lust", "without anger" and "without delusion" in the Suttas.
Thus, contempladon of the mind appears to be not only concerned with
momentary states of mind, but also with the overall condition of the
mind. Understood in this way, to contemplate mind unaffected by lust,
anger or delusion would also include awareness of the degree to which
these three unwholesome roots are no longer "rooted" in one's mental
condnuum.

The two sates of mind listed for next contempladon, contracted

{Samkhitta) and distracted (Vikkhitta), both appear to have negative
implications. The same two terms occur elsewhere in the Suttas, with

khantipalo. "Calm and insight'.p-38

' Dhp. \erse. 251.and Dhp.a.vol.2.p-231
 136

inward "contraction" being the result of sloth and torpor and external
"distraction" the outcome of pursuing sensual pleasures.'^ Indeed, the
commentaries on the Satipaftbina sutta related the "contracted" state of
mind to sloth and torpor, while according to them the "distracted" state of
mind represents restlessness. The ability to balance the mind, by avoiding
both contraction and distraction, is an important skill required for the
development of deeper levels of concentration or insight. In the
instructions for the contemplation on the mind, the placing of these two
states of mind at this point indicates the need to cultivate such balance.
Once one has at least temporarily moved beyond the reach of the grosser
types of mental unwholesomeness and is aiming towards the development
of "higher" states of mind, such as are described in the remainder of
this Satipattbana.

4.3 Higher state of mind

Satipatthana in regard to the higher states of mind becomes a

practical expression of analytical attitude towards the entire range of
mental experience via above state. The higher states of mind naturally
reveal themselves when contemplating deeper levels of concentration. In
Satipattbana Sutta, it mentions the "great" (Mabaggata), and it also occurs
in other Suttas often in the context of Samatba meditation, for instance
when describing the meditative practice of radiating the four divine
abodes (Brabmavibara) in all directions {Sabbattbataya sabbavantam
ekam di'sam pban'tva mettasabagatena cetasa viupleDa...pharitva

"'S.N.vol.5.p-279
 137

viharati)}^ Similarly, in the Anuwddba sutta, it explains this pervasion to

be related to Kasina meditation. A Kasl^a is a meditation device, for
example a colored disk, used to help develop concentration. These
instances support the commentarial explanation of this part of the
Satipatfbana instructions, according to which a "great" state of mind
{Mabaggata) is related to the development of absorption {Mabaggatati
Ruparupavacaratpi)}^ The same commentaries relate the next category
mentioned for contemplation, the surpass-able state of mind (Sauttara), to
the development of concentration (Anuttaranti rupavacaram
arupavacamca)}^ Then, Surpass-able indicates the need to be clearly
recognizing the constituents of a particular level of absorption to be left
behind in order to proceed to a higher level of absorption. In the Sekha
sutta, this finds support, which refers to the fourth absorption as a state of
unsui-passable equanimity and mindfulness {Ctuttbaip jbananam
abbicetasikanam dittbadbatnmasukbavibaranam nikawaJabbi boti)}^ On
the other hand, in the discourses the qualification of unsuipassable
frequently occurs in relation to full awakening. Understood in this way,
the present category also includes the reviewing knowledge after
realization, when one investigates the degree to which the mind has been
freed from physical and mental defilements.

The next term in the series, the concentrated (Samatba) state of

mind, is self-explanatory. According to the commentaries, this expression
includes access concentration (Appanasamadbi) and full absorption
{Samabitanti yassa appanasamadbi upacara samadbiva attbi).'^ Since in

'' M.N.vol.l.p-46, D.N.vol.l.p-234

'"D.N.a.vol.2.p-367
"M.N.a.vol.l.p-2S4
-"M.N.vol.2.p-17
D.N.a.vol.2.p-367
 138

the discourses Samadbi refers to concentration in the context of the

development of both calm and insight, the expression concentrated mind
has a broad range of reference. The qualification being liberated
{Vimutti) frequently occurs in the discourses in relation to full awakening
{Rupadbatuya..cittam virattam vimuttani hoti anupadaya asavebi).
Understood in this way, the liberated mind parallels the more frequent
usage of the expression unsurpassable mind and also the mind that is
forever "without lust", "without anger", and "without delusion", all these
referring to the mind of an Arahant. Moreover, the commentaries relate
the qualification of liberation to temporary freedom from defilements
during insight meditation. Elsewhere in the discourses, the qualification
of being liberated occurs also m relation to the development of
concentration, as freedom of the mind (CetovJniutti), thus the
expression liberated mind can be taken to refer to experiences of mental
freedom in relation to both calm and insight {Samatba and vipassana).

The theme underlying the contemplation of these four higher states

of mind is the ability to monitor the more advanced stages of one's
meditative development. In this way, within the scope of contemplation
of the mind, Sati covers the range from recognition of the presence of lust
or anger to awareness of the most lofty and sublime types of mental
experience, each time with the same basic task of calmly noticing what is
taking place. The emphasis given in this Satipattbana to mindfulness
contemplation of deep levels of concentration is noteworthy. Among the
Buddha's contemporaries, experiences of absorption often gave rise to
speculative views. The Buddha's distinctive departure from these
speculations was his thoroughly analytical treatment of the meditative

--S.N.V0I.2.P-37
-•'M.N.vol.l.p-.296
 139

absorptions, aimed at understanding their composite and conditioned

nature. This analytical treatment is exemplified in the Attbakanagara
sutta, which states that one should regard the experience of absorption as
merely a product of the mind, a conditioned and volitionally produced
experience. Then such understanding leads to the conclusion that
whatever is a product of conditions is also impermanent and subject to
cessation {Te dbamme aniccato dukkbato...anattato samanupassati. So
tebi dbammebi cittatn pafivaped).^'^ Insight into the impermanent nature
of levels of concentration also forms part of Satipaffbana practice, when
the instruction in the "refrain" to contemplate the nature of arising and
passing away is applied to the higher states of mind listed for
contemplation. Undertaken in this way, Satipattbana concerning higher
states of mind becomes a practical expression of the Buddha's analytical
attitude towards the entire range of mental experience.

4.4 The Buddha's attitude on the mind

By practising the contemplation on the mind, one comes to realize

the primary and higher states of mind, and then it leads him to a practical
expression of the Buddha's attitude towards the mind. The Buddha said in
the Anattalakkbana sutta 'Mind or Consciousness is 'not self (Vinnanam
bhikkhave anatta).~ Here, the word Anatta consists of a negative prefix
'Ana' meaning not, plus Atta, soul, and is literally translated as no-soul.
The Atta, however, has a wide range of meanings. For example, Atta can
mean self, being, ego, and personality. Therefore, here, we will examine

-\M.N.vol.2.p-99
-' S.N.vol.2-54
 140

and elucidate the wide range of meanings, which ^//a can signify in order
to determine exactly what the Buddha denied when he proclaimed that he
teaches Anatta that is when he denied the existence of Atta.

The Buddha organized these phenomena into conceptual groups,

known as aggregates (Khandba), and they are; material processes, also
known as bodily form, corporeality or matter, feeling, perception, mental
formations, and consciousness. Most importantly, when all mental and
physical phenomena are analyzed into those elements, no residual entity,
such as a soul, self, or ego, can be found. In short, there are actions
executed by these groups, but no actor. The workings of these groups of
forces and elements appear to us as an ego or personality, but in reality,
the ego or self or agent of the actions has only an illusory existence.

In PaJj, we have the terms Satta, Puggalajlva and Atta to describe

the conventional psychology of beings. On the other hand, Satta, means
"living being'. Puggala means 'Individual, person, as well as the
sj-nonyms; personality, individuality, being {Satta), self {Atta)\ Jha is
iife, vital principle, individual soul'. ^"^

Buddhism does not deny that such conceptions of individuality

have validity, but they have validity only in the conventional sense.
Otherwise, 'Buddhism has no objection to the use of the words Atta, or
Satta, or Puggala to indicate the individual as a whole, or to distinguish
one person from another, where such things as memory and Kamma
which are private and personal and where it is necessary to recogni7e the
existence of separate lines of continuity (Santana). But, even so, these
terms should be treated only as labels, binding-conceptions and

''' Nanatiloka Buddhist Dictionary' p-196

 141

conventions in language, assisting economy in thought and word and

nothing more 27

People are often very attached to their lives, so they like to believe
that there exists something everlasting, eternal, and permanent inside
them. When someone comes along and tells them that there is nothing
permanent in them, nothing by which they will continue eternally, such as
a soul, they may become frightened. They wonder what will become of
them in the future - they have the fear of extinction. The Buddha
understood this, as we can see in the story of Vacchagotta, who like many
other people, was frightened and confused by the Anatta doctrine.^^
Vacchagotta was an ascetic who once went to the Buddha to discuss some
important matters. He asked the Buddha, 'is there AttH The Buddha
remained silent. Vacchagotta then asked, 'is there no Att^' But the
Buddha again remained silent. After Vacchagotta went away, the Buddha
explained to Ananda why he had remained silent. The Buddha explamed
that he knew that Vacchagotta was very confused in his thinking about
Atta, and that if he were to respond that there does exist Atta, and then he
would be expounding the etemalist view, the eternal soul theory, with
which he did not agree. But if he were to say that Atta did not exist, then
Vacchagotta might think that he was expounding the annihilationist
view, the view that a person is nothing but a psychophysical organism
Vk^hich will be completely annihilated at death.

Since this latter view denies Kamma, rebirth, and dependent

origination, the Buddha did not agree with it. The Buddha teaches, in fact,
that people are reborn with Patisandbi, 'relinking consciousness', a

CJ P.Malaliisckeia The truth of Anatta' p- 59

M.N.vol.2.p-!50
 142

rebirth consciousness which does not transmigrate from the previous

existence, but which comes into existence by means of conditions
included in the previous existences, conditions such as Kamma. Thus a
reborn person is not the same as the one who died, nor is the reborn
person entirely different from the one who died. Most importantly, no
metaphysical entity, no soul, and no kind of spiritual self continues from
one existence to another in the Buddha's teaching. But this teaching was
too difficult for Vacchagotta, and the Buddha wanted to wait for a time
when Vacchagotta would mature in intellect. He taught according to the
circumstances and temperaments of the people, for their benefit. As it
happened, Vacchagotta advanced spiritually through Vipassana
meditation, which allowed him to realize the suffering, impermanent, and
no-soul nature of all things, and he later became an Arahant.

Another implication of Atta is that of authority. Authority is the

ability to make others follow orders. If anything is to be called Atta, it
must have the power to exercise authority over the nature of things
{Vinnananca bidam bbikkbave atta abbavissa, nayidam vinnanam
abadbaya samvatteyya)^'' In addition, Atta is that by which we act, that
by which we enjoy or suffer. In ignorance we identify ourselves with the
body and ego, forgetting that we are really Atta. When we do something,
it is really at the command oi Atta, but we ignorantly believe that we as
individuals actually control our lives. The Buddha taught that there are
only five aggregates, and we may say that there are only two groups of
phenomena in this existence; mind and matter, Nama and Rupa. Apart
from mind and matter, there exists nothing whatsoever that we can call

"'S.N.vol.2-54
 143

Atta. The only thing that exists outside of the realm of Nama and Rupa is
the unconditioned {Asankbata) Nibbana, absolute truth.

4.4.1 Mind is like a conjuror's trick

On the other hand, the Buddha mentioned his attitude toward mind
in the Pbenapin^upama sutta, he said that conscious is like producing a
conjuror's trick {MayupamaSca vlSSanam).^^ It said the person's wrong
view on seeing objects, a person ordinarily knows he sees a man, a
woman; he also knows that 'I see; it is I who sees, the seeing an object is
mine (Etam mama, esomabasmi, eso me attati samanupassati}^^ And he
knows the same way on hearing, smelling etc. To know, to become
conscious of things in this manner does not know things as they truly are;
or to know wrongly judged from the standpoint of the ultimate truth.
Such wrong knowledge is not brought about by the five ViSnana, namely,
eye-consciousness, ear-consciousness etc. These five Vinnana cognize
only what is ultimately true namely visible sight, sound, etc., not as the
wrongly conceived objects of man, woman etc. But at the end full process
of a particular cognition (CittavMhi) when reflection takes place with
rising of mind consciousness (Manovinnana), misconceptions, as man or
Vv^oman with regard to the visible sight previously seen are liable to occur.

Here, the process of cognition with respect to process of seeing and

process of reflection . in accordance with Abhidhamma^^ should be
explained briefly. If the eye has caught the sight of visible form, the flow

'"S.N.vol.2.p-n4
" M.N.voll.p-188. M.N.a.vol.1.28
'" Pdl, "Vithi section'.p-174
 144

of Bbavanga is interrupted to be followed immediately by Panca

dvaravajjana consciousness that turns to and considers the sensation.
Immediately after that, the eye consciousness which first cognizes the
sensation of sight arises, without any reflection obeys it is conventional
terms man or woman etc. As it ceases, it is followed by recipient
consciousness, Sampaticchana, a moment of reception of the object so
seen. After its cessation comes the investigating consciousness.
SantS-ana, the momentary examination of the object so received. After
this comes the stage of determining consciousness Voftbabbana When
this consciousness ceases, there arises for seven times in rapid succession
with much impetus, the impulsive or the active consciousness called
Javana. With the cessation of the last Javana, comes the registering
consciousness. TadMambam, which is repeated twice holding on to the
same object, is still attracting the attention. At the expiration of this
registering consciousness, the processes of cognition is complete and
there follows a series of Bhavanga, a passive state of mind like that
obtaining in a deep sleep.

In this way, the process of cognition with respect to eye

consciousness, the object is only the ultimate visible sight {Paramattba),
not the conceptual form (Pannatti} of a man or a woman (Maya
manciadayoviya abbutakarena aggabetabbo)?^ After running the
complete process, it sinks down to the Bhavanga/'^ which runs its course

•'•' Abhi.a.vol.3.p-l 12.

•'4

Bavaiiga is the factor of life, or indispensable cause or condition of existence, it occurs after a
thought-process, and the time of one's fast asleep, it experiences when the mind does not receive a
fresh external object and at the initial moment of conception and at the final moment of death. Narada.
' Amaiiual of abhidhaiTima'.p-163,4,5
 145

for some time. Then the process of cognition with respect to the mind
door, MaDodvaravjtbi, arises through reflection on whatever has been
seen. Arising from Bavanga, the mind door apprehending consciousness
Manodvaravaj/ana appears, followed by Javana process, which runs for
seven moments and the Tadalambbana consciousness, which lasts for two
moments. The whole course, therefore, runs for ten thought moments
after which it sinks down to Bbavanga level again. In this thought
process, the object is just the reflection on the sight that has been seen,
not yet on any wrong concept of pervious experiences.

When the reflective process of cognition takes place for the second
time, it is the concept of form and appearance that has become its object,
the form and appearance of a man or a woman. When the process is
repeated for the third time, it is the concept of name of man or woman
that has become the object. From then onwards, every time there is a
reflection on what have been experienced previously the object is always
wrong concept: 'I see a man, I see a woman.' These processes are how
consciousness plays conjuring tricks and brings on wrong concepts in
place of realities.

4.4.2 Four kinds oiAtta

Four kinds of/lfta enlighten one to see the Buddha's attitude on the
mind 'Mind or Consciousness is not self, AnattS {Vinnanam bbikkbave
anattS)?^ Commentary on the Patisambhidamagga, and DbanunasanganT,
it mentioned four kinds of Atta; Vedakaatta dingirxg is belief in that all

•'' S.N.vol,2-54
 146

sensations whether pleasant or unpleasant are felt by the living entity, the
self. It is like a lord or owner (Samfatta) i.e. Atta is the lord of us. It is the
dweller (NivasTattS), which is not part of the five aggregates. Atta is also
the agent of action, a doer (Karakaatta) and it is Atta, which actually does
everything, good, or bad.^^ Therefore, there are four kinds of y4fta clinging
arising out of belief in self or soul. The Buddha had taught thus to enable
one to get rid of the Samiatta clinging which holds that there is a self,
inside one's person, which can be controlled and managed as one will.
When Samiatta clinging is removed, NivasTatta clinging, which believes
there is a permanent self-residing in one's person is banished at the same
time. When it is realized that resultant consciousness is developed only
from the conditioning causes and that it soon disappears once it has
arisen, it becomes obvious that there is no such thing as permanently
enduring self For example, eye-consciousness arises only when there is
eye and object of sight. Likewise, ear consciousness can arise only when
there is ear and sound etc. When these conditional causes are known for
the arismg of respective results, the notion of a permanent entity, the
/V/Va^/arta clinging will be discarded. Vedakaatta cYmging is belief in that
all sensations whether pleasant or unpleasant are felt by the living entity,
the self

One who is taking note of the phenomena of Nama, Rvpa at the

time of its occurrence will perceive clearly that, depending on conditions
such as eye and sight, consciousness such as eye consciousness arises and
vanishes recurrently. Perceiving thus, one clearly understands that there is
no self or living entity which brings about the act of seeing etc. He
realizes that there is only eye-consciousness, which arises when right

"'P!i.a.vol.l.p-131.Dhan.a.p-17
 147

conditions prevail. In this way, one gets rid of the Karakaatta clinging,
which believes all actions, physical, vocal and mental, are being done by
self, the inner substance.

For those who cannot perceive, through heedful noting the true
nature of consciousness as it really is, it is held fast in the form of
Samiatta, NivasTatta, or Karakaatta. Here, the following story should be
known to understand NivasTatta. At the time of the Buddha there was a
disciple named Sati who mistook consciousness to beAtta, clinging to the
wrong view of self

4.4.3 The story of Bhikkhu Sati

Bhikkhu Sati was declaring that he had understood and grasped

what the Buddha had taught. He claimed that the Buddha had taught "It is
the same consciousness that has been transmigrating and wandering about
from existence to existence. It is not another consciousness" [Tadevidam
vinnanam sandhavati samsarati ananSam.). ^^

This was his understanding on teaching's of the Buddha. He based

his views on the Jataka stories such as king Vessantra becoming the
Buddha; elephant king Chaddan becoming the Buddha, king Bhuridat
Naga becoming the Buddha etc. In the last existence as Buddha, there
were not the material aggregates of the king Vessantra, nor of the king
elephant and of the king Naga. However, the consciousness of the
existence as Buddha was the same that had existed previously as king
Vessantra, king elephant Chaddan, and king Naga etc; it has remained
"M.N.vol.l.p-323
 148

Lindestroyed, enduring, and stable throughout the rounds of existence.

This was how he understood and how he was recounting about the
Buddha's teaching. His behef is nothing but NivasTatta cHnging to
consciousness.

Other disciples of the Buddha tried to explain him that he was

wrong in his view, but Sati remained adamant believing that he knew the
Dhamma more realistically than other Bhikkhus. It is not an easy task to
point out the true Dhamma to those holding wrong views of it. They are
apt to look down on their well-wishers as being antiquated and behind the
times unlike their leader who innovated the new teaching of Dhamma.
Failmg to persuade Sati to abandon his wrong views, other Bhikkhus
went and reported the matter to the Buddha who then sent for the
Bhikkhu Sati. When asked by the Buddha, Sati repeated his views:
"Based on the Jataka stories as recounted by the Buddha the present
consciousness is the same as that one which had existed in pervious hves.
Tliat consciousness has not reached destruction but passed on from
existence to existence. This is how I understand." The Buddha asked him
what he meant by consciousness. He replied, 'The Buddha, consciousness
is that which expresses, which feels, which experiences the fruits of good
and bad deeds in this existence, in that existence'.

"To whomever, you stupid one, {Mogapurisa)'' demonstrated the

Buddha," have you heard me expounding the doctrine in this manner? I
have explained consciousness as arising out of conditions; that there is no
arising of consciousness without conditions. In spite of that you have
wrongly interpreted my teaching and attribute that wrong view to me.
You have caused the arising of many bad deeds; holdmg this wrong
 149

interpretation of my teaching and committing the wrong deed of talking

about it will cause distress and suffering to you for a long time to come."

Sati, however, refused to give up the view, which he took to be

right. He followed the Buddha's teaching and claimed to have understood
it. Therefore, his belief is nothing but Nivasiatta clinging to
consciousness.

4.5 Relationship between mind and body

By practising contemplation on the mind, one can understand

relationship between mind and body through the six internal and external
spheres. In the Ariyavasa sutta,^^ there is a mention of different kinds of
consciousness, depending on different kinds of objects. The function of
consciousness is to lead its concomitants. As the keystone of man's
mental life, it takes the initiative and is followed by greed, hatred, faith,
mindfulness or other mental factors. The resulting phenomenon of
consciousness is its apparent connection with the preceding mental state.
The meditator notes one state of consciousness and watches as it
disappears after giving rise to another mental state. Thus, the state of
unrest characteristic of consciousness is clear to him, a state involving the
ceaseless arising and passing away of mental units {Labuno, yattba
kamanipatino)}^ The meditator can contemplate other mental and
physical phenomena, each with reference to its three-aspects, i.e.
characteristic, function and resulting phenomenon. Here the distinction
between consciousness and corporeality should be considered.

•''A,N.vol.3.p-279
''' Dhp. verse.35
 150

Mindfulness at the moment of seeing the object depends on eye

and colour which are physical while knowing is mental. The same may be
said of the other physical phenomenon have their corresponding mental
phenomena [Cakkbumcapaticcarupeca uppajjaticakkbu-viSDana). 40

But, the background of touch-consciousness is very wide. It arises

in every part of the body. Therefore, when the meditator is mindful at the
moment of movement, he comes to realize that the body is material and
the awareness is mental. In the way of clear determination, when
meditator steps, the feeling of lightness as it rises, his foot indicates Heat
element (Tejo). Tenseness and motion as he puts the foot forward point to
Wind element (Vayo); the heaviness as he puts down the foot is Water
element (Apo), and the Earth-element (FatbavT) is appeared while the
friction and resistance arising from the impact of the foot on the ground
{Gajjbamlti cittam upajjti tarn vatam janeti vayopaSnattim Janed
cittakiriyavayodhatuvippbarena sakaJakayassapurato abinibaro).^^ Thus,
the distinctive features of each of the four primary elements are evident.
Whenever the meditator observes the behavior of his body, he
distinguishes between the materiality, which does not know the sense-
object and the mind, which knows it {Rupassa andbabavena).^' The
Buddha compared the consciousness to the string attached to a diamond."*'^
Just as a man with clear eyesight sees the string clearly apart from the
diamond, so also the meditator differentiates definitely the consciousness
from materiality.

'" D.N.vol.1.p-l 15
" D.N.a.vol.2.p-356
•*-Abhil.p-l41
"'''D.N.t.vol.l.p-90
 151

Later on as concentration develops, the meditator becomes aware

of the distinction between cause and effect in the process of
mindfulness. As meditator notes seeing or any other meditation objects,
he realizes that the former occurs because of eyes and colour or that the
latter is due to ear and sound. In short, through the practice of
mindfulness the meditator becomes well aware of the cause and effect
relationship between mind and body.

4.5.1 The process of mind

When one becomes well aware of the cause and effect relationship
between mind and body, it leads him to realize the process of mind.
According to the Abbidbamma, Bbavanga is a state of mind that works
during sleep. It does not turn itself towards sense-objects contacted in the
present existence, but towards sense-objects to which the subject was
attached at the same time of death-consciousness {Suticitta) m his
previous existence. It is in contiguity with rebirth-linking consciousness
(Patj'sandbecitta), of the present existence, which is the first and foremost
that arises at conception. It is assumed to be arising continuously, but,
being passive, it subsides whenever thought-moments of other varieties of
consciousness emerge. For instance, when a sense-object enters the
process of consciousness through one of the six sense-doors, Bbavanga is
aiTested to make room for Dvaravajjana, sense-door consciousness,
which at once takes up the function of reflection on the nature of the
image cast by the sense-object that passes through the sense-doors. Then
eye-consciousness {Cakkbuvinnana) or ear-consciousness {Sotavinnana),
as the case may be, occurs to be followed m its wake by Sampaficcltana,
 152

receiving consciousness that hands over charge of the image of Santiram

that investigates into its nature. On the resuh of this investigation,
determining consciousness (Vottbabbana) makes the decision as to who is
who or what is what. At the end of this process, javana, impulsion,
vibrates for seven thought-moments in an effort to dehver, as if it were,
the report of the decision to registering consciousness (Tadaramwana) or
retentive resultant, which vibrates for two thought-moments and subsides
into Bbavanga; and this subsidence is compared to the state of falling
asleep.

When Votptabbana determines that an object is, worthy of

affection and love, immoral actions like anger and greed are aroused at
the instance of desire for that object. This is the working of the
unwholesomeyavflrtas. But this may not always be the case. At times, the
object may be adjudged repugnant when the subject might become
inclined to doing wholesome deeds in order to avoid the consequences of
unpleasurable experiences. At other times, the subject with compassion
and benevolence may view a beautiful object when moral actions are
brought into play. In such cases, javanas lend themselves to morality. It
may be noted that there are fourteen thought-moments from Avajjana to
Tadarammaiia {Ekacittakkbanatitakam ruparammanam cakkbusaa
apathamagacchati.. .tato param bavahgapato).^^ When sense-objects are
weak and not impressionable, the thought moments ofjavana may end up
with only five or six implosions although noiTnally they run to seven.

^^ Abhi.p-23, and also, Narada, 'A manual of Abliidlianiina'.p-219

 153

4.5.2 Appearing of ultimate reality

When all thought-moments of eye-consciousness, sense-door

consciousness, receiving consciousness, investigating consciousness,
determining consciousness, impulsion and registering consciousness have
all done their part in the process of seeing, the ultimate reality
{Pramattba) of the form and shape of the sense-object becomes manifest.
Here the subject that is looking at the thing has not bent his mind on the
concept of masculinity or femininity. Now Akusalajavana, impulsion
towards immoral actions, may take place. However, as it is weak it is
unable to cause strong reactions. This is to say, the results of immoral
actions may not be so prominent. Therefore, at this initial stage, when
action-results have not yet gathered momentum, one will be able to take
note of the object just as he sees it, or in other words, just as his eye-
cognition occurs. One will then experience the ultimate reality of both the
subject that sees as well as the object that is seen. The subject is Narna
and the object is Rqpa. One comes face to face with Naina and Rupa in
the ultimate reality {Paramattba). Thus far, one has not yet ruminated m
his mind as to the masculinity of femininity of the object he is looking at.
It means that he has not yet gone to the length of gaining non-reality
{PaSnatti) of what he sees. Therefore, at this stage, although it is true that
one is seeing a thing, he can leave seeing alone as it is, as he has not
started thinking {Dittbe dittamattam bavissati).^^

''M.N.vol.2.p-96
 154

4.6 Purpose of contemplation on the mind

Mind plays important role in realization or liberation, and every

purification and pollution is made by the mind. And it leads everything,
also it is the master of everything {Cittena nfyate loko)^^ Normally, the
mind is only one, bear attention, but as nature, it cannot stay alone. So, it
is connecting with any other mental factors. These mental factors are
fifty-two kinds, such as; greed, hatred, delusion, belief, effort,
mindfulness, concentration, and wisdom and so on. Here, the mind is like
a crystal ball with no colour of its own."*^ It is pure and perfect as it is.
However, as soon as it confronts the outside world it takes on all colours
and forms of differentiation. This differentiation is in the outside world,
and the mind, left to itself, shows no change of any character like the ball
to be placed against something altogether contrary to itself, and so
becomes a dark-coloured ball. However pure it may have been before, it
IS now a dark-coloured ball, and this colour is seen as belonging from the
first to the nature of the ball. When shown thus to ignorant people they
will at once conclude that the ball is foul, and will not be easily
convinced of its essential purity.

In the Anguttara Nikaya, it is also exampled that the mind is like

the nature like pure gold, which is soft, beautiful and highly valuable. But
when it is adulterated, it is hard, less beautiful and then less valuable. The
five things that adulterate it are; iron {Ayo), copper (Loiain), tin {Tipu),
lead {Sisam) and silver {Sajjbam). So, it is the naturally brilliant mind
polluted and devalued when it is overpowered by five mental hindrances
protecting one to get realization of things as they really are (Pancime

•*"A.N.t.vol.2.35
•*' Charles.T.Tart. 'State of consciousness' p-83
 155

cittassa uppkkilesa,...nacapabbassaTaip pabbangica nacasamma

samadbiyati asavanatp kbayayd).^^ It is only through development of
meditation as the basis that the mind can be brilliant, pure and attain to
the highest knowledge.

In the same way, both of purification and pollution depend on mind

like the mud created by water, and also the same water can clean it. So,
when the mind associates with good mental factors like belief, effort,
mindfulness and wisdom etc, it attains to purity, feel pleasure, support to
do good action, Kusalakamma, But when the mind associates with bad
mental factors like greed, hatred, delusion and so on, it comes to
pollution, feel unpleasure, support to do bad action Akusalakamm
{Cittasamkilesa bbikkbave satta satpkilissanti, cittavodana visuj/banti).^^
According to the Dbammapada, mind usually takes delight in evils
{Papasamitn ramati mand)!'^ The mind is so difficult to control
{Dimniggahitassa); it wanders for here and there (Yatthakamampadno).^^
Though we try to keep our mind on the same object, normally it goes
away, cannot say where we try to keep, and is like a fish taking from its
water home {Idam maradbeyyakilesavattam avijabitva titamcittam so
van so viya parippba ndati). ^'

Commentary on Satipattbana sutta, it said, "Without mindfulness

directed to any one of the objects of Satipattbana, namely, body, feelings,
mind, and mental objects, no msight knowledge nor enlightenment can be
developed {kaya vedana citta dbammesu kind dbanunam anamasitva

^^ A.N. vol.2.p-13. Nyanaponika 'The five mental hindrances' p-6

'".S,N,vol.2.p-123. M.N.a.vol,lp-237
'" Dhp.Ncrse.l 16
'' Dhp.\erse.35
'-Dhp.vo!.1.182
 156

bhavananawa Dattbi)P So, contemplation on the mind is the basic

method that paves the way to control the mind from wandering, to keep it
in good action. When the mind comes to team, concentrate through the
contemplation on mind, it is called purification of mind {Cittavisuddhi)
leading to the insight knowledge (VipassanaSana).

Of these four foundations, by contemplation on mind

(Cittanupassana), or on the processes of thought, generation of ideas, etc,
are the functions of mind. It is so important because of as long as one has
mental defilement or the mind in pollution {Kilesa), one cannot achieve
concentration which is the way to liberation. There are two kinds of
defilements. One is defilement of matter and the other is of mind. Of the
two, it is more urgent and necessary for the mind to get rid of its
defilements. The attainment of Nibbana is certainly out of the question.
Only when mind is cleansed of its defilements such as greed, hatred, and
delusion can the sufferings of Apaya and the shackles of Samsara be
overcome and realized Nibbana. The only means of stamping out all
motel defilements, which assail the mind is the practice of Satipattbana.
Satipattbana is the only way by which all defilements can be cleaned and
deliverance from the shackles of Samsara attained {Ekayano ayam
bbikkbave maggo).^^

Those who cannot control their mind constantly find it difficult to

see into the world insightfully. To train the mind there must be a stake or
focal ground. The most commonly known point of focus or subject of
meditations, which the Buddha himself pracficed and praised, is the four
foundation of mindfulness. These meditafion pracfices are the points on

" n.N.a.vol.2.p-339
'•' M.N.vol. l,p-69, D.N -vol. 2-p-230
 157

which the mind is fixed. Contemplation on mind may be likened to a rope

that ties the mind to prevent to the sense objects. The controlling mind is
called concentration. It results in making the mind calm for higher
training. The next step is to apply this tranquilized mind to observe all
events {Dhamma) in order to gain the penetrating insight to enable on to
be unattached or freed from grasping {Upadana). This application of
mind is called insight development, and finally results in the attainment
of noble path and fiiiition {Maggaphala).^^ Therefore, the purpose of
contempladon on the mind is to purify the mind that is the basic of insight
knowledge, and it is only way to the purification of all beings {Satatanam
visuddbiya).^^

4.7 Instructions on the contemplation of mind

From the purpose of contemplation on the mind, the study of

Satipattbana proceeds to instruction for the meditator. In meditation
practice, a sensation or an experience in the body is strong enough to pull
the attention away from the main object, meditator allows their awareness
to rest in that sensation. Besides, notice whatever arises in the mind.
There are two component parts of the mind: consciousness and mental
factors."^ "Consciousness" is that which is aware of an object. It is the
bare awareness of an object. "Mental factors" are what colors
consciousness. They arise together with the consciousness and modify the
consciousness. Greed is a mental factor. Hatred or anger is mental factors.
Delusion is a mental factor. Faith is a mental factor. Wisdom is a mental

'' Bhikkhu Buddhadasa. 'Me and Mine', p-62-63

'" O.N.vo!,2.p-235, M.N.vol.l.p-75
' Mahasi, 'Practical insight meditation' p-5-20
 158

factor. When these mental factors are arising, they arise together with
certain kinds of consciousness. Though consciousness is emphasized in
this section, consciousness and mental factors cannot be separated.

While engaged in mindful observance of body movements and

postures such as breathing in and breathing out, or the rising and falling
of the abdominal wall, the sitting posture that is being assumed, etc., it
often happens that the observing mind strays to other areas. Although
one's physical presence is in a place where he practices meditation, the
mind may wander. Whenever such distraction occurs, one must take
mental note of it {Samkbittam va cittatp saragam cittan'tipajanati).^^ If
the mind is occupied with some idea, this must be taken note of; if one is
walking in one's imagination, one must also take note of it {Kaye
kayanupassi vibarati)^^ If one imagines that one meets someone, this
imaginary meeting must be noted in the mind {Samobam va cittam
samobam cittan'tipajanati), and if anger is aroused, these must also be
noted {Sadosam va cittam sadosani cittan 'ti pajanati)!''^ So, whatever
arises in the mind has to be noted. When such continuous observation is
maintained, the characteristics of mental processes, thoughts and
impressions will be seen and truly understood.

According to the Satipaftbana sutta, any consciousness, thought or

impression associated with lust must be recognized and mentally noted as
such. Citta associated with Mahaggata jhana must be recognized and
mentally noted {Mabaggatam va cittam 'mabaggatam cittan'ti pajanati^
as well as Citta, which is dissociated from such Jbana {Amabagatam va

'' D.N.vol.2.p-235, M.N.vol.l.p-75

''' D.N.vol.2.p-235, M.N.vol.i.p-75

"" D.N.vol.2.p-235, M.N.vol.l.p-75
 159

cittaip 'amahaggataip cittaD'tipajanati*)!'^ But faculty for recognition and

awareness of these two Cittas is an attribute of those who have attained
Jbana One must also recognize and be aware oiSauttaracitta {Sauttamm
va cittam sauttaratji cittaB'ti pajanati) as well as Anuttara citta
{Anuttaratpt va cittam anuttaram dttan'tf pajanati),^^ faculty for
undertaking, which is again an attribute of those who have attained Jbana
Similarly, one must recognize and be aware of a calm and tranquil state
as well as distracted state of mind. If is also necessary to be able to
recognize and be aware of mindful observance which brings release from
the bondage of defilement, as well as non-application of mindful
observance which fails to derive release from defilement bondage. These
are the sixteen categories of Citta enumerated in the explanation of
Cittanupassana satipattbana

4.8 Conclusion

We now have come to the end of discussion on the contemplation

of mind (Cittanupassana) in sixteen ways as mentioned in the
Satipattbana sutta and Patisambbidamagga\ the presence of lust, anger,
and delusion, constricted mind etc. These sixteen states of mind or eight
categories have been subdivided into two sets. The first set contrasts
unwholesome and wholesome states of mind as primary states. The
second is concerned with the presence or absence of higher states of
mind.

'' D.N.vol.2.p-235, M.N.vol.l.p-75

"- D.N.vol.2.p-235, M.N.vol.l.p-75
 160

This can be practised as a main practice for the development of

insight meditation. However, it is also very useful as an auxiliary in the
contemplation of the body and of feeling. It is, in fact, essential in the
early stages of these contemplations, as a means of avoiding breaks in
continuity of conscious, deliberate attention. In fact, while practising the
contemplation on the body or feeling, every time that the mind warders
from the strict concentration on the body or the sensations the meditator
should at once devote full momentary attention to the arising mental state,
not in order to pursue it any further but, on the contrary, simply to note it
with full awareness, dismiss it, and then immediately go back, quite
deliberately, to the contemplation of the body. This 'noting' is a
momentary contemplation of the mind and its point is to prevent the
break in continuity of attention, which would otherwise occur if the mind
wandered unnoticed. By turning the mind wandering, i.e. the arising
mental state, into the momentary object of mindfulness, the integrity of
mindfulness is maintained, which consists always in being fully aware of
what is there at any given moment.

Apart from its usefulness in formal meditation, contemplation on

the mind or mental states also has obvious advantages as a means of
developing self-knowledge through calm, dispassionate introspection.
Moreover, the habit of immediately 'noting' thoughts, etc., arising during
the meditation practice, once well established, can also be used to
considerable advantage in many situations of daily life, in which all too
often we tend to react unreflecting. For instance, the usual angry reaction
to someone's unpleasant remark can be neutralized by quickly noting
'angry mind' as the first reaction flares up in oneself This mindful,
detached 'noting', by preventing an unthinking identification with the
 161

emotional impulse, helps to maintain mental balance, thus making it

possible to respond to the originally perceived aggression in an
objectively more adequate manner, which may tend to improve, rather
than worsen, the situation.

This section closes with the primary object of meditation practice

on the mind and its workings, rather than the body and feelings. These
are, however, closely interrelated with mental objects in meditation
practice. Thus, the instruction to contemplate on the mental level should
be understood as another way of meditation objects, which pave the way
to absorption and insight knowledge.