“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.”
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Now, I would like to
deliver a sermon on Mahāsatipaṭṭhāna Sutta, [which is a discourse
of the Lord Buddha], as I already quoted the selected Pali expression (udesa) and briefed Pali
expression (patinidesa). According
to the selected Pali expression from Mahāsatipaṭṭhāna Sutta, it is stated that “Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā,
sokaparidevānaṃ samatikkamāya, dukkhadomanassānaṃ atthaṅgamāya, ñāyassa
adhigamāya, nibbānassa sacchikiriyāya.” This is all for the selected Pali expression of Mahāsatipaṭṭhāna Sutta.
To translate the Pali verse, “Ekāyano
ayaṃ, bhikkhave”, Look! Monks. “ayaṃ maggo”, this path. “Ekāyano”, is the single path. “Ekāyano
ayaṃ maggo”, this single path has no
split. It is truly the only path. It is the single path meaning the only
one. “Eko… dvi… ti… catu… panca”,
this… “Eko” means ‘one,’ meaning
that there is only one path, not two.
Next, “sattānaṃ visuddhiyā”, the superb purity of all beings. “sokaparidevānaṃ
samatikkamāyis”, for overcoming lamentation, sadness, and bewailing. “dukkhadomanassānaṃ
atthaṅgamāya”, for the end of sufferings and despair. “ñāyassa
adhigamāya”, for the attainment of
intuition. “nibbānassa sacchikiriyāya”, for the attainment of the
Nirvana. It has been expressed up to
this point, this is called udesa, the selected Pali expression. Next, I am going to express it in patinidesa,
the briefed Pali expression.
“Katame cattāro yadidaṃ cattāro satipaṭṭhānā”, there are the four
foundations of mindfulness. “Katame cattāro satipaṭṭhānā”, what are the four
foundations of mindfulness? “Idha, bhikkhave, bhikkhu kāye kāyānupassī
viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Vedanāsu
vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhādomanassaṃ”, these four are briefly expressed in the briefed Pali
expression. The selected Pali expression was already expressed.
Another two are expressed in the form of briefed Pali expression. For the selected Pali expression, it is expressed as one. For the briefed Pali expression, the one is distinguished into four
comprising of body (kaya), sensation (vedanā), volition (citta),
and mental content (dhamma).
According to the Pali, “Idha, bhikkhave, bhikkhu
kāye kāyānupassī viharati”, Look! Monks who study Tathagata’s
Dhamma and discipline. What does it mean
to see body within body always? “Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati”, Look! Monks who study
Tathagata’s Dhamma and discipline… Seeing body within body always… You have to
remember this… When you see body within body… “ātāpī”, you have to persevere to
see them always. Not to be
careless. “ātāpī sampajāno”, you have to be aware considerately. “satimā”, be mindful without being careless. “vineyya loke
abhijjhādomanassaṃ”, get rid of covetousness, desirous focus and
grief for not receiving what you wish for.
Eliminate the worldly covetousness and grief. Do not focus [on wealth or properties] and
feel grievous as you want them but your wish is not fulfilled. This will worsen the ‘body within body’. Covetousness is critical
as it is desirous mental focus. If one
does not get [what one wants], one feels sad because of the unfulfilled
wish. Do not let either gladness or
sadness enter [your mind] at all. When
seeing body within body, thus, … “ātāpī”, persevere seriously with
full awareness of a firm mind. “vineyya loke abhijjhādomanassaṃ”, eliminate covetousness and grief in the worldly sense.
This is the primary stage.
Secondly, “Vedanāsu vedanānupassī viharati ātāpī
sampajāno satimā, vineyya loke abhijjhādomanassaṃ”, seeing sensation (vedanā)
within sensation (vedanā) regularly by having perseverance in destroying
the mental impurity (kilesa), and be fully aware and completely mindful, to remove covetousness
(abhijja) and grief (dhomanas) towards the world. Do not allow them to enter [the mind]. This is for sensation (vedanā).
“Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya
loke abhijjhādomanassaṃ,” seeing citta
within citta regularly by having perseverance in destroying mental
impurity (kilesa), and be fully aware and mindful, to remove
covetousness [and grief] toward the world.
Do not allow them to enter [the mind].
This is the third one.
Fourthly, “Dhammesu dhammānupassī viharati ātāpī
sampajāno satimā, vineyya loke abhijjhādomanassaṃ,” seeing mental content (dhamma)
within mental content (dhamma) regularly. When seeing the mental content within mental
content, persevere in destroying mental impurity by being fully aware and
mindful, to remove covetousness and grief toward the world. These four are the briefed Pali expression which refers to body (kaya),
sensation (vedanā), mind (citta), and mental content (dhamma)
by ways of seeing body within body, seeing sensation within sensation, seeing citta
within citta, and seeing mental content within mental content. You have to understand this first, and I will
continue to the next step.
How can we see body
within body? Seeing body within body is
similar to sleeping and dream. We can
see clearly like that. When seeing body
within body, we see the ‘refined human body’ which resembles the human
body. We sleep and dream with the human
body. This is one of its duties. We see body within body when we see the
refined human body [within the human body].
What about seeing sensation within sensation? Humans have sensation which can be seen. We know how it is. What is sensation within sensation? For example, ‘happiness’ that the human body
experiences can be seen as happiness.
When the human body suffers, it can be seen by the refined human body
that the body is experiencing suffering.
When the body is neither happy nor suffering, it can see that clearly
too. What about seeing citta
within citta? This is
profound. Can we see the citta
[which is a part of the mind]? It is not
easy to do so. Citta is
spherical. It’s size is the same as an
eye’s iris of everyone. This is the citta
sphere. Seeing citta within citta
followed by seeing dhamma within dhamma. If we can see like this, we are not falling
asleep. We can see the body within our
body clearly such as the refined human body.
Seeing sensation within
sensation… we see the body [within body] first, then we see sensation. We have sensation because of the mind’s
functioning. To see body within body, we
have to focus our mind at the center of our human body. When our mind is at the center of human body,
our mind can see the body in the middle of the human body. What about sensation? How is it?
We can see clearly as spheres in the middle of the refined human
body. The sensation of the human body is
the external sensation. The sensation of
the refined human body is the inner sensation.
So, [when we see the sensation of the refined human body,] we see
sensation within sensation.
How about seeing citta
within citta? We see citta
of the refined human body. The citta
is the same size as the eye’s iris.
Seeing the citta [sphere] located firmly within the citta
[sphere] of the human body. When we
reach the refined human body, we see the citta sphere of the refined
human body. So, we see citta
within citta.
What about seeing dhamma
within dhamma? [When we meditate,
we can see] the dhamma sphere which forms the human body. There is a dhamma sphere which forms
the human body. When we reach the refined
human body, we will see the dhamma sphere which forms the refined human
body. The dhamma sphere that
forms the refined human body is the ‘inner dhamma’ whereas the dhamma
sphere that forms the human body is the ‘external dhamma.’ We can see them for real like this. At Wat Paknam [Temple], meditators can really
see like this. This is not a joke.
This is about seeing body
within body, sensation within sensation, citta within citta, and dhamma
within dhamma. We can really see them
like this. This is per the selected Pali expression. We can see like this furthermore. Body within body, sensation within sensation,
citta within citta, and dhamma within dhamma. At Wat Paknam, meditators can see as many as
18 bodies. They can see [inside
themselves] like this as many as 18 bodies.
They can see considerably clear.
This is something crucial. What
if someone can see unclearly? If you
really pay attention to them, you will see them for real. Once you see them, you become [one with] them. The scripture states it directly. This [practice] complies to the
scripture. I will continue to explain
about body, sensation, citta, and dhamma furthermore according to
the scriptural Pali verse.
There is an interrogative
statement [in the Pali verse that], “Kathaṃ
ca, bhikkhave, bhikkhu kāye kāyānupassī viharati?”, Look! Monks who study
the Dhamma and discipline of Tathagata.
How is it about to see body within body regularly? “Idha,
bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ”, after this… “Idha, bhikkhave, bhikkhu araññagato vā
rukkhamūlagato vā,” this is the briefed Pali expression. “araññagato vā rukkhamūlagato vā
suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ
satiṃ upaṭṭhapetvā. So sato va assasati, sato va passasati. Dīghaṃ vā assasanto
‘dīghaṃ assasāmī’ ti pajānāti, dīghaṃ vā passasanto… pe… assasanto… pe… rassaṃ vā passasanto ‘rassaṃ passasāmī’ ti
pajānāti… pe…”
This is the expression extended from the brief Pali
expression. What I
have stated is extended. For the ‘body’
which I already explained, it is said to be stipulated as ‘pabba’. ānāpāna pabba, the stipulation on
breathing in and out. Iriyā patha
pabba, the stipulation on bodily gestures either walking, standing,
sitting, or sleeping. Sampajañña pabba,
the stipulation on awareness of organs’ movements. Patikkūla manasikāra pabba, the
stipulation on bodily wastes such as wastes from teeth, skin, flesh, according
to the Pali verse “Atthi imasmiṃ kāye kesā lomā nakhā dantā,” the bodily wastes are not pretty. The bodily wastes are not animals, persons,
ourselves, or themselves, but they are the mixed elements that form up our body
composed of solid, liquid, temperature, and force. This is dhātu pabba. After the refined
human body leaves the human body, the human body decays. This is the same to everyone. It is such a waste like this. The bodily waste is the fifth one called navasivatika
pabba meaning the nine forms of a corpse.
After two days, the corpse’s belly turns green with leaking blood and pus. The decay develops step by step until there
remain only skeletons.
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
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