The Four Foundations of Mindfulness

“Kathaṃ ca, bhikkhave, bhikkhu citte cittānupassī viharati? Idha, bhikkhave, bhikkhu sarāgaṃ vā cittaṃ ‘sarāgaṃ cittaṃ’ ti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittaṃ’ ti pajānāti, sadosaṃ vā cittaṃ ‘sadosaṃ cittaṃ’ ti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ cittaṃ’ ti pajānāti, samohaṃ vā cittaṃ ‘samohaṃ cittaṃ’ ti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ cittaṃ’ ti pajānāti, saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittaṃ’ ti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittaṃ’₁₅ ti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ cittaṃ’ ti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ cittaṃ’ ti pajānāti, sa-uttaraṃ vā cittaṃ ‘sa-uttaraṃ cittaṃ’ ti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ cittaṃ’ ti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ cittaṃ’ ti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittaṃ’ ti pajānāti, vimuttaṃ vā cittaṃ ‘vimuttaṃ cittaṃ’ ti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ cittaṃ’ ti pajānāti.  Iti ajjhattaṃ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati, samudayadhammānupassī vā cittasmiṃ viharati, vayadhammānupassī vā cittasmiṃ viharati, samudayavayadhammānupassī vā cittasmiṃ viharati, ‘atthi cittaṃ’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu citte cittānupassī viharati.”

Today, I will explain sensation within sensation further that “Kathaṃ ca, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati ātāpī sampajāno₃ satimā, vineyya loke abhijjhādomanassaṃ.  Kathaṃ ca, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?  Idha, bhikkhave, bhikkhu sukhaṃ vā vedanāṃ vedayamāno ‘sukhaṃ vedanāṃ vedayāmī’ ti pajānāti; dukkhaṃ vā vedanāṃ vedayamāno ‘dukkhaṃ vedanāṃ vedayāmī’ ti pajānāti; adukkhamasukhaṃ vā vedanāṃ vedayamāno ‘adukkhamasukhaṃ vedanāṃ vedayāmī’ ti pajānāti. Sāmisaṃ vā sukhaṃ vedanāṃ vedayamāno ‘sāmisaṃ sukhaṃ vedanāṃ vedayāmī’ ti pajānāti; nirāmisaṃ vā sukhaṃ vedanāṃ vedayamāno ‘nirāmisaṃ sukhaṃ vedanāṃ vedayāmī’ ti pajānāti. Sāmisaṃ vā dukkhaṃ vedanāṃ vedayamāno ‘sāmisaṃ dukkhaṃ vedanāṃ vedayāmī’ ti pajānāti; nirāmisaṃ vā dukkhaṃ vedanāṃ vedayamāno ‘nirāmisaṃ dukkhaṃ vedanāṃ vedayāmī’ ti pajānāti. Sāmisaṃ vā adukkhamasukhaṃ vedanāṃ vedayamāno ‘sāmisaṃ adukkhamasukhaṃ vedanāṃ vedayāmī’ ti pajānāti; nirāmisaṃ vā adukkhamasukhaṃ vedanāṃ vedayamāno ‘nirāmisaṃ adukkhamasukhaṃ vedanāṃ vedayāmī’ ti pajānāti. Iti ajjhattaṃ vā… pe…”

Sensation is a difficult one.  It is difficult to comprehend.  However, it is stated briefly as ‘happiness,’ when we experience happiness, we perceive clearly that we are being happy.  When we are experiencing suffering, we perceive it clearly that we are suffering.  When we are experiencing the neither happiness nor suffering feeling, we know it clearly that we are neither happy nor suffering.  When we experience happiness gained materially, we know that we are happy due to material(s).  When we experience suffering gained materially, we know that we are suffering due to material(s).  When we experience neither happiness nor suffering gained materially, we know that we are neither happy nor suffering due to material(s).  We are without immaterial happiness.  We are experiencing happiness without the involvement of material(s) or experiencing suffering without the involvement of material(s), or experiencing neither happiness nor suffering without the involvement of material(s).  We know clearly in mind about these experiences.  This is called sensation (vedanā).  Now we know about vedanā, but I am going to explain further about vedanā within citta.

Citta is something that we have to solve; otherwise, we will be controlled by it.  We use our citta everyday.  If we do not know how to use it [wisely], it will cause detriments to us.  So, citta matters.  This is why it is affirmed in the Pali verse that “Kathaṃ ca, bhikkhave, bhikkhu citte cittānupassī viharati?,” Look! Monks who study Dhamma and discipline of the Tathagata.  How is it about to see citta within citta regularly? “Idha, bhikkhave, bhikkhu,” Look! Monks who study Dhamma and discipline of the Tathagata. “sarāgaṃ vā cittaṃ ‘sarāgaṃ cittaṃ’ ti pajānāti,” when citta is tainted with lust, we know that it is tainted with lust.  “vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittaṃ’ ti pajānāti”, when citta is freed from lust, we know clearly that citta is freed from lust.  “sadosaṃ vā cittaṃ ‘sadosaṃ cittaṃ’ ti pajānāti”, when citta is tainted with anger and hatred, we know clearly that it is tainted with anger and hatred.  “vītadosaṃ vā cittaṃ ‘vītadosaṃ cittaṃ’ ti pajānāti”, when citta is freed from anger and hatred, we know clearly that it is free from anger and hatred.  “samohaṃ vā cittaṃ ‘samohaṃ cittaṃ’ ti pajānāti”, when citta is tainted with delusion, we know clearly that it is tainted with delusion.  “vītamohaṃ vā cittaṃ ‘vītamohaṃ cittaṃ’ ti pajānāti”, when citta is free from delusion, we know clearly that it is free from delusion.  “saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittaṃ’ ti pajānāti” when citta is distressed, we know clearly that it is distressed.  “vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittaṃ’ ti pajānāti”, when citta wanders, we know that it wanders.   “mahaggataṃ vā cittaṃ ‘mahaggataṃ cittaṃ’ ti pajānāti”, when citta is wholesome, we know that it is wholesome.  If the wholesomeness occurs due to rupa-jana, it is ‘mahaggataṃ kusala.’  “amahaggataṃ vā cittaṃ ‘amahaggataṃ cittaṃ’ ti pajānāti”, when citta is without wholesomeness, we know that it is without wholesomeness.  “sa-uttaraṃ vā cittaṃ ‘sa-uttaraṃ cittaṃ’ ti pajānāti”, when citta is superb, we know that it is superb. “anuttaraṃ vā cittaṃ ‘anuttaraṃ cittaṃ’ ti pajānāti”, when there is no other superior citta, we know that there is no other superior citta.  “samāhitaṃ vā cittaṃ ‘samāhitaṃ cittaṃ’ ti pajānāti”, when citta is firm, we know that it is firm.  “asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittaṃ’ ti pajānāti”, when citta is not firm, we know that it is not firm.  “vimuttaṃ vā cittaṃ ‘vimuttaṃ cittaṃ’ ti pajānāti”, when citta is liberated, we know that it is liberated.  “avimuttaṃ vā cittaṃ ‘avimuttaṃ cittaṃ’ ti pajānāti”, when citta is not liberated, we know that it is not liberated.

“Iti ajjhattaṃ vā citte cittānupassī viharati”, Hence, monks, seeing citta within citta internally regularly.  “bahiddhā vā citte cittānupassī viharati”, seeing citta within citta externally regularly.  “ajjhattabahiddhā vā citte cittānupassī viharati”, seeing regularly of citta within citta which are both internal and external.  “samudayadhammānupassī vā cittasmiṃ viharati”, normally seeing its existing within citta.  “vayadhammānupassī vā cittasmiṃ viharati”, normally seeing its declining within citta.  “samudayavayadhammānupassī vā cittasmiṃ viharati”, normally seeing the existing and declining within citta.  “‘atthi cittaṃ’ ti vā panassa”, you are mindful of citta’s existence.  “Yāvadeva ñāṇamattāya”, be indifferent as it is known to you.  “paṭissatimattāya”, be indifferent in recollecting it.  “anissito ca viharati”, be the one who is not controlled by craving and belief/ego (dhitti).  “na ca kiñci loke upādiyati”, do not cling to anything in this world.  “Evaṃ pi kho, bhikkhave, bhikkhu citte cittānupassī viharati”, This is it, monks.  Seeing citta within citta regularly.  This is the content of Pali verse which are clarified into Thai language as stated.

Next, I am going to explain about mind.  Where is the mind?  How does it look like? The term ‘citta’ is one of the four components of the mind.  The ‘viññāna sphere’ is about this size of the eye’s pupil.  The citta sphere is about the size of the eye’s iris.  We can see clearly.  The perception sphere is a little bit bigger, it is amidst the nourishing liquid within one’s heart.  The sensation sphere is the external layer.  They are inside each other.

The external layer is sensation sphere.  Perception sphere is inside sensation sphere.  Volition activity sphere is inside perception sphere.  Cognition sphere is inside volition activity sphere.  Cognition sphere is about the size of the eye’s pupil, this can be alternately referred to as viññāna sphere.  Citta sphere or volition activity sphere is about the size of the eye’s iris.  A bit larger than citta sphere is the ‘mind sphere’ or perception sphere which is the same size as an eyeball.  Larger than the perception sphere is sensation sphere which is as large as an eye socket.  Sensation sphere is the kaya sphere.  The mind is composed of the four spheres as stated.

The kaya sphere is the base for sensation as the element for sensation is in the middle, at the center of origin of the kaya Sphere.  The mind sphere is the base for perception since the element for perception is in the middle of the mind sphere.  Citta sphere is the base for volition activity as the element for volition activity is in the middle of citta sphere.  The viññāna sphere is the base for cognition as cognitive element is in the middle of viññāna sphere.  There are elements of sensation, perception, volition activity, and cognition.  The element for sensation is the base for sensation.  The element for perception is the base for perception.  The element for volition activity is the base for volition activity.  The element for cognition is the base for cognition.  So, the four of these; sensation, perception, volition activity, and cognition, can reach Nakornsidhammaraj Province [which is a southern province of Thailand] within a flash of light.  They can go there altogether.  They can go very far without notifying anyone.  They can visit Nakornsidhammaraj province.  If someone attains Dhammakaya, he would say “What are you doing here in Nakornsidhammaraj?” since he can see the refined human body.  He can see how someone [in Nakornsidhammaraj] looks like and how such person dresses.  We can travel with the mind to Nakornsidhammaraj.  We can see if someone visits Nakornsidhammaraj with his mind.  Those who attain Dhammakaya can see.  What are you doing here in Nakornsidhammaraj?  One pays a visit with sensation, perception, volition activity, and cognition.  One does not travel with his physical body.  Only the refined human body goes there.  He goes to do some business there.  You can check!  You can try!  Those who attain Dhammakaya can see.  He is doing some business there.  Remember his face and figure.  Well, it is amazing.  This is extraordinary.

Buddhism is profound.  If you are to be anywhere with your mind, it is made possible with these four components comprising of sensation, perception, volitional activity, and cognition.  They are focused and become still at one point, becoming the refined human body.  They are absolutely inseparable.  Similar to a human body that cannot be parted from the heart organ.  The human body cannot be parted from the heart.  The heart cannot be parted from the citta sphere.  The citta sphere cannot be parted from the viññāna sphere, it is not possible.  If they are parted, they die.  When they are separated, the human body dies immediately.  If they are not separated, the human is alive.  So, sensation, perception, volitional activities, and cognition are inseparable.  If they are separated, the refined human body dies.  If the heart is parted, the perception sphere and the sensation sphere die.  They are inseparable.  This is the same to the celestial body.  They are inseparable.  They are by themselves, just like that.  Take the refined human body, it is refined enough.  When attaining or reaching the celestial body [in meditation], this body is more refined.  Is it good enough?  When attaining the refined Rupa Brahma body, it is even more refined.  When attaining the Arupa Brahma body, it is more refined.  When attaining the refined Arupa Brahma body, it is even more refined.

If one can attain Dhammakaya, Dhammakaya is wiser than the human body in manifold.  When attaining the refined human body, one is double wise.  It is one level superior.  When attaining the celestial body, it is triple wise.  The refined celestial body is four times wiser.  The Rupa Brahma body is five times wiser.  The refined Rupa Brahma body is six times wiser.  The Arupa Brahma body is seven times wiser.  The refined Arupa Brahma body is eight times wiser.  When attaining the Dhammakaya and refined Dhammakaya body, they are nine and ten times wiser.  They are different in levels like this.  You have to know their superiority and inferiority.

Once you learn about this, I am going to explain about citta.  The scripture states only ‘citta.’  Take the citta alone.  It does not mention about the sensation sphere, perception sphere, and cognition sphere.  It mentions only the volition sphere.  As we have translated the citta sphere so far, we must not be puzzled with citta mentioned by the scripture.  This is because the citta’s duty is volitional activity.  The cognition sphere is responsible for cognizing only.  The sensation sphere is responsible for sensing.  The perception sphere is responsible for perceiving.  Their duties are not interchangeable.  However, if we do not know about this fact, we will translate citta in combination with cognition as we may believe that cognition is citta.  “vicittarammanam”, the citta sphere is full of emotions gained from what one sees, hears, smells, tastes, feels, and thinks.  It is full of emotions.  This is citta sphere [according to the scripture].  In another sense, “arammanam vijanatiiti cittam”, citta knows emotions… citta knows.. well, what about viññāna?  It does not mention about the viññāna sphere.

Therefore, citta alone is a clear sphere about the size of the eye’s iris.  It is so clear.  Normally, citta is clear like plain water.  But when citta is tainted with lust, it is like being mixed with red color.  It is contaminated.  When citta is tainted with lust, it turns to be in red color.  What about hatred (dosa)?  It is like being tainted with dark green color.  Citta that is tainted with delusion (moha) is like being mixed with muddy water.  So, citta becomes less clear.  Then, it is known “sarāgaṃ vā cittaṃ ‘sarāgaṃ cittaṃ’ ti pajānāti”, citta is tainted with lust, and it is known that citta is tainted with lust.  When citta is without lust, it is known that it is free from lust.  This is the same to delusion (moha)… lust (raga), hatred (dosa), and delusion (moha).  When citta wanders or distressed… the clear citta turns dull.  The owner of citta thus knows that it is unstable.    The owner of citta knows that he himself possesses citta which is extraordinary wholesome due to insight.  When citta is without wholesomeness, he also knows.  When citta is wholesome, he can see clearly.  Thus, “samāhitaṃ vā cittaṃ ‘samāhitaṃ cittaṃ’ ti pajānāti”, a firm citta is clear.  When one deepens into meditation, one can see clearly like this and know clearly as well.  If citta is not firm, one knows it.  The liberated citta is clear with knowledge that it is freed from mental impurity.  If it is not liberated, one knows it too.  One can see clearly.  As one can see clearly like this, “ajjhattaṃ vā citte cittānupassī viharati”, seeing citta within citta inside regularly.  ‘Inside’ in this place means citta of the refined human body that can be seen regularly.  It is citta within citta.  For external, it is the citta of the human body.  Both inside and outside, we see them as the form [of spheres].  Citta is the citta of the refined human body.  We can see both, inside and outside.  Seeing regularly means we see the existence and decline of citta.  Seeing regularly of the existence and cessation of citta as usual.  When we can see like this, “atthi cittaṃ’ ti vā panassa sati paccupaṭṭhitā hoti”, you are mindful of the availability of citta as you see citta.  When you are mindful of citta that citta is there, make it known to you indifferently.  Recollect it indifferently whereas craving and belief/ego (dhitti) cannot enter to dwell.  “na ca kiñci loke upādiyati”, one clings to nothing in the world.  One lets go and detaches.  One is no longer attached.  Once we see and know clearly like this, it is said that “Monks who see citta within citta regularly.”

As I have explained according to the Pali verse and clarified into Thai language for an appropriate period of time, the bell was rung.  By the power of truthful Dhamma words which I have explained and referred to from the beginning until the very end, may happiness and well being occur to all of you who assemble here all alike.  I have delivered this sermon up until this appropriate time, and I would like to end it now.  That is all.  

* The Pali verse of Mahāsatipaṭṭhāna Sutta provided in this translation
is obtained from www.tipitaka.org