3. Cittānupassanā:
Contemplation of Mind

Kathañca bhikkhave bhikkhu / citte cittānupassī viharati?/

“And how, monks, does a monk dwell contemplating mind in mind?

Idha bhikkhave bhikkhu / sarāgaṁ vā cittaṁ, sarāgaṁ cittanti pajānāti./

“Here monks, a monk understands a mind with lust as a mind with lust.

Vītarāgaṁ vā cittaṁ, vītarāgaṁ cittanti pajānāti./

He understands a mind without lust as a mind without lust.

Sadosaṁ vā cittaṁ, sadosaṁ cittanti pajānāti./

He understands a mind with hatred as a mind with hatred.

Vītadosaṁ vā cittaṁ, vītadosaṁ cittanti pajānāti./

He understands a mind without hatred as a mind without hatred.

Samohaṁ vā cittaṁ, samohaṁ cittanti pajānāti./

He understands a mind with delusion as a mind with delusion.

Vītamohaṁ vā cittaṁ, vītamohaṁ cittanti pajānāti./

He understands a mind without delusion as a mind without delusion.

Saṅkhittaṁ vā cittaṁ, saṅkhitta cittanti pajānāti./

He understands a contracted mind as contracted.

Vikkhittaṁ vā cittaṁ, vikkhittaṁ cittanti pajānāti./

He understands a distracted mind as distracted.

Mahaggataṁ vā cittaṁ, mahaggataṁ cittanti pajānāti./

He understands an exalted mind as exalted.

Amahaggataṁ vā cittaṁ, amahaggataṁ cittanti pajānāti./

He understands an unexalted mind as unexalted.

Sauttaraṁ vā cittaṁ, sauttaraṁ cittanti pajānāti./

He understands a surpassable mind as surpassable.

Anuttaraṁ vā cittaṁ, anuttaraṁ cittanti pajānāti./

He understands an unsurpassable mind as unsurpassable.

Samāhitaṁ vā cittaṁ, samāhitaṁ cittanti pajānāti./

He understands a concentrated mind as concentrated.

Asamāhitaṁ vā cittaṁ, asamāhitaṁ cittanti pajānāti./

He understands an unconcentrated mind as unconcentrated.

Vimuttaṁ vā cittaṁ, vimuttaṁ cittanti pajānāti./

He understands a liberated mind as liberated.

Avimuttaṁ vā cittaṁ, avimuttaṁ cittanti pajānāti./

And he understands an unliberated mind as unliberated.

Iti ajjhattaṁ vā citte cittānupassī viharati,/ bahiddhā vā citte cittānupassī viharati, /ajjhatta bahiddhā vā citte cittānupassī viharati./

“In this way he dwells contemplating mind in mind within himself, • he dwells contemplating mind in mind within another, • and he dwells contemplating mind in mind • both within himself and within another.

Samudaya dhammānupassī vā cittasmiṁ viharati,/ vaya dhammānupassī vā cittasmiṁ viharati / samudaya vaya dhammānupassī vā cittasmiṁ viharati./

“He dwells contemplating the arising of the mind, • he dwells contemplating the passing away of the mind, • and he dwells contemplating the arising and passing away of the mind.

Atthi cittanti vā panassa sati paccupaṭṭhitā hoti,/ yāvadeva ñāṇa mattāya patissati mattāya./ Anissito ca viharati./ Na ca kiñci loke upādiyati./

“Mindfulness, that there is a mind • is simply established in him • to the extent necessary for higher knowledge and mindfulness. He dwells independent, and not clinging to anything in the world.

Evampi kho bhikkhave bhikkhu / citte cittānupassī viharati./

That is how monks, a monk dwells contemplating mind in mind.

(The section on contemplating mind in mind is finished.)

• Uddeso: Introduction
• 1. Kāyānupassanā: The Observation of Body
• 1.1 Ānāpāna Pabbaṁ: Section on Breathing
• 1.2. Iriyāpatha Pabbaṁ: Section on Postures
• 1.3 Sampajañña Pabbaṁ: Section on Clear Comprehension
• 1.4 Paṭikūlamanasikāra Pabbaṁ: Section on Repulsiveness
• 1.5 Dhātumanasikāra Pabbaṁ: Reflections on the Elements
• 1.6 Navasīvathika Pabbaṁ: Nine Charnel-Ground Contemplations
• 2. Vedanānupassanā: Contemplation of Feeling
• 3. Cittānupassanā: Contemplation of Mind
• 4. Dhammānupassanā: Contemplation of Phenomena
• 4.1 Nīvaraṇa Pabbaṁ: Section on the Hindrances
• 4.2 Khandha Pabbaṁ: Section on the Aggregates
• 4.3 Āyatana Pabbaṁ: Section on the Sense Bases
• 4.4 Bojjhanga Pabbaṁ: Section on the Factors of Enlightenment
• 4.5 Sacca Pabbaṁ: Section on the Four Noble Truths
• Satipaṭṭhāna Bhāvanānisaṁso: The Results of the Establishing of Mindfulness

The complete translation of the Maha Satipatthana Sutta can be found in in this book. The special feature of this book is that the many beautiful repetitions that help us understand each section have been carefully included so it is the perfect text for chanting. As well, the Pali and English has been marked with pauses so groups can easily chant in harmony.

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