MAHASATIPATTHANA SUTTA
(Great Discourse on Steadfast Mindfulness)

TEN SUTTAS FROM DIGHA NIKAYA

BURMA PITAKA ASSOCIATION

1984

Summary

         Perception of the True Nature of the Body

         Perception of the True Nature of Sensation

         Perception of the True Nature of Mind

         372. Thus have I heard:

        The Bhagava was at one time residing at the market-town called Kammasadhamma in the Kuru Country. There the Bhagava addressed the bhikkhus, (saying): "O Bhikkhus," and they replied to him, "Venerable Sir." The Bhagava said:

Summary

         373. Bhikkhus¹, this is the one and only way for the purification (of the minds) of beings, for overcoming sorrow and lamentation, for the complete destruction of (physical) pain and (mental) distress, for attainment of the noble (ariya) Magga, and for the realization of Nibbana. That (only way) is the practice of the four methods of Steadfast Mindfulness, Satipatthana.

        What are the four (Satipatthanas)? Bhikkhus, the bhikkhu (i.e., the disciple) following my Teaching keeps his mind steadfastly on the body ( kaya) ²with diligence, comprehension and mindfulness, (and perceives its impermanent, insecure, soulless, and repulsive nature), thus keeping away covetousness and distress (which will appear if he is not mindful of' the five khandhas).

         The bhikkhu keeps his mind steadfastly on sensation (vedana), with diligence, comprehension and mindfulness, (and perceives its impermanent, insecure, and soulless nature), thus keeping away covetousness and distress (which will appear if he is not mindful of the five khandhas).

        The bhikkhu concentrates steadfastly on the mind (citta), with diligence, comprehension and mindfulness, (and perceives its impermanent, insecure, and soulless nature), thus keeping away covetousness and distress (which will appear if he is not mindful of the five khandhas).

         The bhikkhu keeps his mind steadfastly on the dhamma ³with diligence, comprehension and mindful ness, (and perceives their impermanent, insecure, and soulless nature), thus keeping away covetousness and distress (which will appear if he is not mindful of the five khandhas).

        1: Bhikkhus: "This term here includes all those dedicated to the practice of this Teaching. (not only those who have been admitted to the Order). (The Commentary)

        2: the body: Strictly speaking, the aggregate of physical phenomena.

        3: dhamma: the five dhammas consisting of (1) five nivaranas (2) five khandhas. (3) twelve ayatanas, (4) seven bojihangas, and (5) four ariya saccas. This will become clear in Paras 382 to 403 of this sutta.

End of the Summary

Perception of the True Nature of the Body:

(i) Section on Breathing

         374. Bhikkhus, how does the bhikkhu keep his mind steadfastly on the body?

        Bhikkhus, the bhikkhu following the practice of my Teaching, having gone to the forest, or to the foot of a tree or to an empty, solitary place, sits down cross-legged, keeping his body erect, and sets up mindfulness, orienting it (towards the object of concentration).

(Then) with entire mindfulness he breathes in and with entire mindfulness he breathes out.

Breathing in a long inhalation, he is conscious of breathing in a long inhalation, or breathing out a long exhalation, he is conscious of breathing out a long exhalation.

Breathing in a short inhalation, he is conscious of breathing in a short inhalation, or breathing out a short exhalation, he is conscious of breathing out a short exhalation.

        He trains himself to be clearly conscious of the whole stretch of the in-coming breath at its beginning, its middle, and at its end. He trains himself to be clearly conscious of the whole stretch of the out-going breath at its beginning, its middle, and at its end. (By being fully conscious of the inhalation) he trains himself to calm down the strong inhalation as he breathes in. (By being fully conscious of the exhalation) he trains himself to calm down the strong exhalation as he breathes out¹.

         Just as, bhikkhus, a skilful turner or a turner's apprentice knows a long pull (on the string turning the lathe) when a long pull is made, or knows a short pull when a short pull is made, even so, bhikkhus, the bhikkhu breathing in a long inhalation is conscious of breathing in a long inhalation, or breathing out a long exhalation is conscious of breathing out a long exhalation, or breathing in a short inhalation is conscious of breathing in a short inhalation, or breathing out a short exhalation is conscious of breathing out a short exhalation. He trains himself to be clearly conscious of the whole stretch of the in-coming breath at its beginning, its middle, and at its end. He trains himself to be clearly conscious of the whole stretch of the out-going breath at its beginning, its middle, and at its end. He trains himself to calm down the strong inhalation as he breathes in. He trains himself to calm dawn the strong exhalation as he breathes out.

        Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his (own breathing, and perceives its impermanent, insecure, and soulless nature).

(Occasionally) he realizes that the aggregate of physical phenomena (which is the breathing) of others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the aggregate of physical phenomena (which is the breathing) of others. In this way, he is considered to keep his mind steadfastly on the aggregate of physical phenomena which is his (own breathing) or which is that of others.

(When he gains more concentration), he perceives the cause and the actual appearing of the aggregate of physical phenomena (which is the process of breathing). He (also) perceives the cause and the actual dissolution of the aggregate of physical phenomena (which is the process of breathing). He (also) perceives both the actual appearing and the actual dissolution of the aggregate of physical phenomena (which is the process of breathing with their causes¹.

        And further, the bhikkhu is firmly mindful of the fact that there is only the aggregate of physical phenomena (which is inhaling and exhaling). That mindfulness is solely for gaining (vipassana) insights progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas (that are continuously deteriorating). Bhikkhus, it is in this way that the bhikkhu keeps his mind steadfastly on the body, (perceiving its true nature).

        ¹: No special effort is necessary to calm down the strong inhalation and exhalation. The more one gets mental concentration the more the strong inhalation and exhalation will calm down. When the mental concentration reaches its highest point, inhalation and exhalation will become so delicate that the yogi will feel that his breathing has stopped.

End of the Section on Breathing

Perception of the True Nature of the Body

(ii) Section on Body Movement and Posture

         375. And again, bhikkhus, the bhikkhu when walking, is conscious of walking; or when standing, he is conscious of standing; or when sitting, he is conscious of sitting; or when lying down, he is conscious of lying down; or in whatever movement or posture his body is, he is conscious of it.

        Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body ...

... ( and perceives its impermanent, insecure, soulless, and repulsive nature). (Occasionally) he realizes that the aggregate of physical phenomena which is the body of others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the aggregate of physical phenomena which is the body of others. In this way he is considered to keep his mind steadfastly on the aggregate of physical phenomena which is his own body or which is that of others. (When he gains more concentration), he perceives the cause and the actual appearing of the aggregate of physical phenomena which is the body. He (also) perceives the cause and the actual dissolution of the aggregate of physical phenomena which is the body. He (also) perceives both the actual appearing and the actual dissolution of the aggregate of physical phenomena which is the body, with their causes¹. And further, the bhikkhu is firmly mindful of the fact that there is only the aggregate of physical phenomena (without soul or atta directing it)². That (mindfulness) is solely for gaining (vipassana) insights progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas

        ... (that are continuously deteriorating). Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body, (perceiving its true nature).

        ¹: The causes of the appearing and dissolution of the aggregate of physical phenomena which is inhalation and exhalation are the existence or the non-existence of the body, the nose and the mind.

         ²: The causes of appearing of physical phenomena are ignorance of the Four Ariya Truths, craving, kamma, and nutriment. They and their effect, i. e. , the continuous appearance of physical phenomena, are called five Samudaya dhamma. The perception of these five Samudaya dhamma is called Samudaya dhammanupassi. They are perceived in the following way:

        When the bhikkhu can steadfastly keep his mind on the body-postures by means of diligence, mindfulness, concentration, comprehension, he perceives the sign or incessant appearance of' physical phenomena (nibbatti lakkhana): This perception usually begins, when the bhikkhu achieves the second vipassana nana — paccaya pariggaha nana. From this perception, the bhikkhu draws the conclusion that rebirth of beings take place in a similar way.

        Therefore, while the bhikkhu is perceiving the continuous appearance of physical phenomena he realizes that endless rebirths are due to: (1) ignorance of Four Ariya Truths; (2) craving for pleasure of the senses; (3) kamma (deeds, words and thoughts) which has the potency for rebirth as its effect; (4) nutriment which is essential for physical phenomena; (5) mind (citta) which is the motivating force; (6) heat and cold. The causes of dissolution of physical phenomena are the absence of the above factors.

         The bhikkhu then realizes that extinction of ignorance of Four Ariya Truths will cause the extinction of endless appearance of physical phenomena. The actual perception of the sign of change or disappearance or deterioration of physical phenomena will begin when the bhikkhu achieves the third vipassana nana —Sammasana nana. The sign of change is called viparinama lakkhana. In fact, the perception of the appearance and disappearance of physical phenomena, by means of nibbatti and viparinama lakkhana, becomes clearer when the bhikkhu achieves the fourth vipassana nana — Udayabbaya nana. However, the perception of only the disappearance of physical phenomena becomes stronger, when he achieves the fifth vipassana nana—bhanga nana.

        ³This shows the mental state of the bhikkhu when his mindfulness is at its height. Before he reaches this mental state, he occasionally imagines, in spite of his efforts to be mindful, (a) that body and limbs are his, (b) that his jiva (soul or atta) is directing them, to make postures. Occasionally, he even feels proud of and pleased with "his" body and limbs.

        These false views of the body and limbs begin to disappear when he achieves the fifth vipassana nana—bhanga nana. From that stage the bhikkhu perceives only the deterioration of the body. And he is no longer conscious of the body and the limbs as such.. And therefore he does not take pride and pleasure in them.

         With this perception of the non-existence of the body and limbs, he fully achieves the eleventh vipassana nana, (sankharupekkha nana.)

End of the Section on Body Movement and Posture

Perception of the True Nature of the Body

(iii) Section on Clear Comprehension

         376. And again, bhikkhus, the bhikkhu

in moving forward and in moving back does so with clear comprehension;

in looking straight ahead and sideways, he does so with clear comprehension; in bending and in stretching his limbs, he does so with clear comprehension;

in carrying or wearing the great robe, alms-bowl and the other two robes, he does so with clear comprehension;

in eating, drinking, chewing and savouring, he does so with clear comprehension;

in defecating and urinating, he does so with clear comprehension;

in walking, standing, sitting, falling asleep, waking, speaking or in keeping silent, he does so with clear comprehension.

         Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body .......(p)....... (that are continuously deteriorating). Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body, (perceiving its true nature).

End of the Section on Clear Comprehension

Perception of the True Nature of the Body:

        377. And again. bhikkhus, the bhikkhu examines and reflects closely upon this very body, from the soles of the feet up and from the tips of the hair down, enclosed by the skin and full of manifold impurities, (thinking thus:) "There are in this body: hair of the head, hairs of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, membranes (including the pleura, the diaphragm and other forms of membrane in the body), spleen, lungs, large intestine, small intestine, contents of the stomach, faeces, (brain)¹, bile, phlegm, pus, blood, sweat, solid fat, tears, liquid fat, saliva, nasal mucus, synovial fluid (i.e., lubricating oil of the joints) and urine.

         Just as if, bhikkhus, there were a bag with an opening at each end, and full of various kinds of grain such as hill-paddy, paddy, green gram, cow-pea, sesame and husked rice; and a man with sound eyes, having opened it, should examine and reflect (on the contents thus: "This is hill-paddy, this is paddy, this is green gram, this is cow-pea, this is sesame, this is husked rice," even so, bhikkhus, the bhikkhu examines and reflects on this very body, from the soles of the feet up and from the tips of the hair down, enclosed by the skin and full of manifold impurities, (thinking thus:) "There are in this body: hair of the head, ....... urine."

        Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body .......(p)....... (that are continuously deteriorating). Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body, (perceiving its true nature).

End of the Section on Consideration of Repulsiveness

        ¹: 'the brain' is not included in the Pali Text of this Sutta; but is included in the Patisambhida Magga.

Perception of the True Nature of the Body:

(v) Section on Consideration of the Primary Elements

         378. And again, bhikkhus, the bhikkhu examines and reflects on this body, in whatever position it remains or is placed, as composed of the primary elements¹: "There are in this body (only) the earth element, the water element, the fire element, and the air element."

        Just as if, bhikkhus, a skilful butcher or a butcher's apprentice, having slaughtered a cow and cut it up into portions should be sitting at the junction of four main roads, (so that only pieces of meat are seen and not the cow as such), even so the bhikkhu examines and reflects on this very body in whatever position it remains or is placed, as composed of the primary elements:

         "There are in this body (only) the earth element, the water element, the fire element, and the air element."

        Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body .......(p)....... (that are continuously deteriorating). Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body, (perceiving its true nature).

End of the Section on Consideration of the Primary Elements

         ¹: the primary elements: dhatu, 'element', is a force of Nature which behaves in accordance with the laws of Nature. The four primary elements literally translated above for the sake of brevity as 'earth, water, fire, and air elements' are:

1. Pathavi-dhatu: a force of Nature that has the attribute of causing hardness. (It is sometimes translated as the element of solidity or of extension);
2. Apo-dhatu: a force of Nature that has the attributes of causing cohesion and of causing fluidity. (It is sometimes translated as the element of cohesion);
3. Tejo-dhatu: a force of Nature that has the attribute of causing heat or cold, i.e., thermal energy. (It is sometimes translated as the element of heat);
4. Vayo-dhatu: a force of Nature that has the attribute of causing motion or impetus. (It is sometimes translated as the element of motion).

         The Pathavi-dhatu is predominant in the first twenty items of the list given in Section (iv). The Apo-dhatu is predominant in the last twelve items. The Tejo-dhatu consists of four kinds of heat in the body and Vayo dhatu consists of six kinds of Vayo in the body.

Perception of the True Nature of the Body:

(vi) Section on Nine Kinds of Corpses

        379. And again, bhikkhus, as if the bhikkhu is seeing a body, one day dead, or two days dead, or three days dead, swollen, turning black and blue, and festering, abandoned in the charnel-ground, he applies (this perception) to his own body thus: "Indeed, this body of mine, too, is of the same nature; it will become like that; it cannot escape such (a fate)."

         Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body ...()... (that are continuously deteriorating). Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body, (perceiving its true nature).

         And again, bhikkhus, as if the bhikkhu is seeing a body abandoned in the charnel-ground, being devoured by crows, being devoured by hawks, being devoured by vultures, being devoured by herons, being devoured by dogs, being devoured by tigers, being devoured by leopards, being devoured by jackals, or being devoured by various kinds of worms, he applies (this perception) to his own body thus: "Indeed, this body of mine, too, is of the same nature; it will become like that: it cannot escape such (a fate)."

         Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body ...()... (that are continuously deteriorating). Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body, (perceiving its true nature).

         And again, bhikkhus, as if the bhikkhu is seeing a body abandoned in the charnel-ground— (reduced to) a skeleton held together by the tendons, with some flesh and blood still adhering to it ...

(reduced to) a skeleton held together by the tendons, blood-besmeared, fleshless ...

(reduced to) a skeleton still held together by the tendons, without flesh and blood ...

(reduced to) loose bones scattered in all directions,— at one place bones of a hand, at another place bones of a foot, at another place ankle-bones, at another place shin-bones, at another place thigh-bones, at another place hip-bones, at another place rib-bones, at another place spinal-bones, at another place shoulder-bones, at another place neck-bones, at another place the jawbone, at another place the teeth, at another place the skull he a applies (this perception) to his own body thus: "Indeed, this body of mine. too, is of the same nature; it will become like that; it cannot escape such (a fate)."

         Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body ...()... (that are continuously deteriorating). Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body, (perceiving its true nature).

         And again, bhikkhus, as if the bhikkhu is seeing a body abandoned in the charnel-ground— (reduced to) bleached bones of conch-like colour...,

(reduced to) bones more than a year old, lying in a heap...,

(reduced to) rotted bones, crumbling to dust, he then applies (this perception) to his own body thus:

         "Indeed, this body of mine, too, is of the same nature; it will become like that; it cannot escape such (a fate)."

         Thus he keeps his mind steadfastly on the aggregate of physical phenomena which is his body (and perceives its impermanent, insecure, soulless, and repulsive nature). (Occasionally) he realizes that the aggregate of physical phenomena which is the body of others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on the aggregate of physical phenomena which is the body of others. In this way, he is considered to keep his mind steadfastly on the aggregate of physical phenomena which is his own body or which is that of others. (When he gains more concentration), he perceives the cause and the actual appearing of the aggregate of physical phenomena which is the body. He (also) perceives the cause and the actual dissolution of the aggregate of physical phenomena which is the body. He (also) perceives both the actual appearing and the actual dissolution of the aggregate of physical phenomena which is the body, with their causes. And further, the bhikkhu is firmly mindful of the fact that there is only the aggregate of physical phenomena (without soul or atta directing it). That (mindfulness) is solely for gaining (vipassana) insights progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views without clinging to any of the five khandhas (that are continuously deteriorating). Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on the body, (perceiving its true nature).

End of the Section on Nine Kinds of Corpses

End of the Fourteen Ways of Perception of the True Nature of the Body.
(Fourteen Ways: consisting of one way of perception in each of the first five sections and nine ways of perception in the sixth and last Section.)

Perception of the True Nature of the Body:

Perception of the True Nature of Sensation

         380. Bhikkhus, how does the bhikkhu keep his mind steadfastly on sensation, vedana (and perceive its impermanent, insecure, and soulless nature)?

         Bhikkhus, the bhikkhu who follows my Teaching, when experiencing a pleasant sensation, knows that a pleasant sensation is experienced; or when experiencing an unpleasant sensation, knows that an unpleasant sensation is experienced; or when experiencing a sensation neither pleasant nor unpleasant, knows that a sensation neither pleasant nor unpleasant is experienced.

         When experiencing a pleasant sensation associated with sensual desires, he knows that a pleasant sensation associated with sensual desires is experienced; or when experiencing a pleasant sensation not associated with sensual desires, he knows that a pleasant sensation not associated with sensual desires is experienced; when experiencing an unpleasant sensation associated with sensual desires, he knows that an unpleasant sensation associated with sensual desires is experienced; or when experiencing an unpleasant sensation not associated with sensual desires, he knows that an unpleasant sensation not associated with sensual desires is experienced; when experiencing a sensation neither pleasant nor unpleasant associated with sensual desires, he knows that a sensation neither pleasant nor unpleasant associated with sensual desires is experienced; or when experiencing a sensation neither pleasant nor unpleasant not associated with sensual desires, he knows that a sensation neither pleasant nor unpleasant not associated with sensual desires is experienced.

         Thus he keeps his mind steadfastly on sensation, vedana experienced by himself (and perceives its impermanent, insecure, and soulless nature). (Occasionally) he realizes that sensation experienced by others must be of a similar nature. Because of this realization, he can be said to keep his mind steadfastly on sensation experienced by others. In this way, he is considered to keep his mind steadfastly on sensation experienced by himself or by others. (When he gains more concentration), he perceives the cause and the actual appearing of sensation. He (also) perceives the cause and the actual dissolution of sensation. He (also) perceives both the actual appearing and the actual dissolution of sensation, with their causes*. And further, the bhikkhu is firmly mindful of the fact that there is only sensation (without soul or atta) That (mindfulness) is solely for gaining (vipassana) insights progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas (that are continuously deteriorating). Bhikkhus, it is also in this way that the bhikkhu keeps his mind steadfastly on sensation, (perceiving its true nature).

End of "Perception of the True Nature of Sensation"

         * The causes of the appearing of sensation are: ignorance of the Four Ariya Truths, craving, kamma and contact (phassa). These result in the appearing of sensation. The disappearance of these causes results in the dissolution or absence of sensation.

Perception of the True Nature of the Body:

Perception of the True Nature of Mind

         381. Bhikkhus, how does the bhikkhu concentrate steadfastly on the mind, citta, (and perceive its impermanent, insecure, and soulless nature)?

         Bhikkhus, the bhikkhu following my Teaching knows (i.e., is aware of) the mind accompanied by passion, raga¹, as 'Mind with passion'; he knows the mind unaccompanied by passion, as 'Mind without passion'; he also knows the mind accompanied by anger, dosa², as 'Mind with anger'; he also knows the mind unaccompanied by anger, as 'Mind without anger'; he also knows the mind accompanied by bewilderment, moha³, as 'Mind with bewilderment'; he also knows the mind unaccompanied by bewilderment, as 'Mind without bewilderment'; he also knows the indolent state of mind. samkhitta citta⁴, as 'Indolent state of mind'; he also knows the distracted state of mind, vikkhitta citta⁵, as 'Distracted state of mind'; he also knows the developed state of mind, mahaggata citta⁶, as 'Developed state of mind'; he also knows the undeveloped state of mind, amahaggata citta⁷, as 'Undeveloped state of mind': he also knows the inferior state of mind, sa-uttara citta, as 'Inferior state of mind';

         1. Passion, raga: In vipassana bhavana, the bhikkhu is liable to misunderstand passion. He may think that he is required to be mindful of strong forms of passion only. He is, in fact, required to be mindful of all forms of passion—weak, medium, strong. In vipassana, it is a very important point. Whatever takes place in the six senses, however insignificant, however good or bad it is, he is required to be mindful of it.
         (Passion—pleasure in or craving for something).

         2. dosa: mental violence, hatred, frustration, desire to ill-treat, desire to destroy, desire to kill, are all covered by this term. dosa,

         3. moha: (Usually defined as stupidity, dullness of mind, bewilderment, infatuation, delusion). Moha is a cetasika that makes citta (mind) incapable of choosing between right and wrong, incapable of perceiving the four Noble Truths, incapable of practising correctly for the perception of the four Noble Truths, incapable of adopting a proper mental attitude. It is called micchanana, the intellect that is capable of giving only evil counsel in all matters. Moha makes a person blind to the nature and Consequences of a demeritorious deed.

         4. Samkhitta citta: (lit., shrunken mind); this means indolence, lethargy, slothfulness, lack of interest in anything. (The Commentary)

         5. Vikkhitta citta: A diffused or restless state of mind resulting in lack of concentration. (The Commentary)

         6. Mahaggata citta: The loftiness of mind experienced in rupa-jhana and arupa-jhana. (The Commentary)

         7. Amahaggata citta: (kamavacara citta): The mind as generally found in the sensuous realms, (The Commentary)

         he also knows the superior state of mind, anu ttara citta¹, as 'Superior state of mind'; he also knows the mind in a state of concentration, samahita citta², as 'Mind in a state of concentration'; he also knows the mind not in a state of concentration, asamahita citta³, as 'Mind not in a state of concentration'; he also knows 'the liberated state of mind, vimutta citta⁴, as 'Liberated state of mind'; he also knows the unliberated state of mind, avimutta citta⁵, as 'Unliberated state of mind'.

         Thus the bhikkhu concentrates steadfastly on his own mind, citta, (and perceives its impermanent, insecure, and soulless nature). (Occasionally) he realizes that the mind of others must be of a similar nature. Because of this realization, he can be said to concentrate steadfastly on the mind of others. In this way, he is considered to concentrate steadfastly on his own mind or on the mind of others .( When he gains more concentration), he perceives the cause and the actual appearing of the mind. He (also) perceives the cause and the actual dissolution of the mind. He (also) perceives both the actual appearing and the actual dissolution of the mind, with their causes. And further, the bhikkhu is firmly mindful of the fact that there is only Mind (without soul or atta). That (mindfulness) is solely for gaining (vipassana) insights progressively, solely for gaining further mindfulness stage by stage. The bhikkhu remains detached from craving and wrong views, without clinging to any of the five khandhas (that are continuously deteriorating). Bhikkhus, it is also in this way that the bhikkhu concentrates steadfastly on the mind, (perceiving its true nature).

         1. 'Sa-uttara', and 'anuttara' are relative terms, indicating inferior and superior states of mind. A state of mind that has some other state of mind superior to it, and is therefore inferior, is sa-uttara citta; a state of mind that is superior to some other state of mind is anuttara citta. Kamavacara citta, the state of mind of the sensuous realms, is inferior to the rupa and arupa jhana states of mind. The rupa jhana state of mind is inferior to the arupa jhana state of mind, but is superior to the kamavacara state of mind. In vipassana practice, the arupa jhana state of mind is superior to both the rupa jhana and the kamavacara states of mind. Within the stages of the jhanas themselves, each jhana is relatively inferior or superior, progressing to the nevasannanasannayatana jhana which is the highest state of mind.

         An ordinary yogi who has no experience of jhana cannot concentrate on the mahaggara or anuttara states of mind.

         As a matter of fact, anuttara is normally an epithet for Lokuttara citta or Magga-phala citta. However, in vipassana practice, the yogi can concentrate only on the five upadanakkhandhas, the five Aggregates which form the objects of Clinging. He cannot concentrate on Magga-phala citta. Therefore, jhanas are given the epithet anuttara. (The Commentary)

         2. Samahita citta is the mind that has samadhi, which is mental concentration on an object. According to the Commentary, Samahita citta has (1) upacara samadhi, and (2) appana samadhi, (i.e., jhana). Upacara samadhi is samadhi that precedes, and is close to appana samadhi, helping the latter to take place. Appana samadhi fixes the mind on the mental object. The mind with upacara samadhi generally belongs to the sensuous state of existence. The mind with appana samadhi belongs to the rupa (fine material) and arupa (non-material) jhanas.

         3. Asamahita citta: The mind without the two kinds of samadhi. (The Commentary)

         4. Vimutta citta: Here it means the mind temporarily liberated from moral defilements (kilesas). (The Commentary)

         5. Avimutta citta: The mind not liberated from moral defilements. (The Commentary)

End of 'Perception of the True Nature of Mind'