Regardless of who we are or what our position in life may be, whether we are wealthy or poor, we must continuously reflect upon the nature of our own mind in our daily lives. The reason we undertake this effort is to better understand the nature of the mind and to address why such contemplation is necessary.
If we can truly understand the nature of the mind, it becomes a higher form of meditation. In Buddhism, this is referred to as cittānupassanā (the contemplation of the mind). Many people are familiar with the Satipatthana Sutta, which is often read and discussed. It explains the four foundations of mindfulness: kāyānupassanā (contemplation of the body), vēdānānupassanā (contemplation of feelings), cittānupassanā (contemplation of the mind), and dhammānupassanā (contemplation of mental objects).
Among these, the third is particularly about cittānupassanā, which means to observe or inspect the nature of the mind. The term anupassanā refers to observing in accordance with a particular principle. In Pāli, passati means to see or observe, and anupassati means to observe in accordance with or to repeatedly examine. This is why it is called anupassanā.
Thus, to examine the nature of the mind systematically and thoroughly is known as cittānupassanā. The word satipatthāna means establishing mindfulness. sati refers to awareness or mindfulness, and patthāna means establishment. Therefore, satipatthāna refers to the practice of establishing mindfulness. To properly observe and examine, one must first establish mindfulness. Every form of Anupassana should be rooted in satipatthāna. If this is not the case, it does not truly become Anupassana. In order to observe or examine correctly, mindfulness must be established beforehand.
Therefore, the Buddha taught: If mindfulness is established on any reason or kammattāna, and it is repeatedly examined accordingly, it is called Satipaṭṭhāna; it is called vīdarśanā; it is called anupassanā. This anupassanā and vīdarśanā were explained by the Buddha under four methods, or, in other words, four categories. The Satipaṭṭhāna Sutta presents these teachings. In it, the mindfulness of the mind (cittānupassanā) is explained in the following manner:
‘punacaparaṁ bhikkhave bhikkhu citte cittānupassī vihārati ātāpī sampajāno satimā vineyyā loke abhiñjā domanassaṁ.’ – Mahā Sūtra
This means that the bhikkhu, by aligning his mind with right awareness and exerting great effort, overcomes attachment (abhijjhā) and distress (domanassa) within the five aggregates (pañcakkhandha) of existence. Abhijjhā refers to intense greed or attachment, while domanassa refers to distress, dejection, or unhappiness. These two concepts, attachment and distress, are closely linked to the world and manifest in our minds. The “world” here refers to the five aggregates (pañcakkhandha): form (rūpa), feeling (vedanā), perception (saññā), mental formations (saṅkhāra), and consciousness (viññāṇa). Through these aggregates, attachment and distress arise. The Buddha taught that by overcoming these mental states and practicing mindfulness, one can live in a way that frees the mind from such afflictions. Through understanding and awareness of the mind’s tendencies, a person can transcend suffering.
The Fundamental Role of the Mind
Another important point to consider in this context is the relationship between dhammānupassanā (contemplation of mental objects) and vēdānānupassanā (contemplation of feelings). In this sutta, the Buddha explains dhammanupassanā as the examination of the thoughts and mental states that arise within the mind. As part of the path to cessation, the Buddha identifies unwholesome mental states such as kāmaccanda (sensual desire), vyāpāda (ill will), thīnamiddha (sloth and torpor), uddhacca (restlessness), kukkucca (remorse), and vicikiccā (doubt). These are all negative mental states that arise in the mind. Reflecting on these mental states and observing their nature is known as Dhammanupassana. On the other hand, in the wholesome aspect, there are qualities like the bojjhaṅga dhammas (factors of enlightenment) and virtuous qualities such as saddhā (faith) and paññā (wisdom), which lead to Nirvana. Contemplating these wholesome factors repeatedly, and reflecting on them, is also part of Dhammanupassana. In this manner, if one continuously guides the mind according to each principle and observes it accurately, it is considered the practice of Dhammānupassana.
In this teaching, the Buddha explains vedanānupassanā, which refers to the mindfulness of feelings. Feelings (vedanā) are mental responses to sensory experiences, and they can be categorized into three types: pleasant feelings (sukha vedanā), painful feelings (dukkha vedanā), and neutral feelings (upekkhā vedanā). Practicing vedanānupassanā means observing and reflecting on these feelings, understanding how they arise and pass away based on our thoughts and perceptions.
From the explanation of the four foundations of mindfulness (satipaṭṭhāna), we see that three of them focus on the mind and its states, with the exception of kāyānupassanā, which concerns the body and the external world. This makes it clear that the Buddha emphasized the importance of examining and reflecting on the mind as the foundation for developing wisdom and understanding in practice.
Samsāra and Nirvana Are Determined by the Mind
Why did the Buddha place such importance on examining and contemplating the mind? The reason is that both saṁsāra (the cycle of rebirth) and Nirvāna (enlightenment) are determined by the mind. To end the cycle of Samsāra, one must understand the mind. Similarly, to attain Nirvana, understanding the mind is essential. While it is possible to live without full knowledge of the mind, those who wish to break free from suffering must understand it.
Why is this understanding of the mind crucial? The cycle of saṁsāra refers to the continuous process of rebirth, where the mind perpetuates existence over and over. Throughout this process, the mind gives rise to various forms, such as a human, animal, deva, or brahma. No matter the form, saṁsāra is driven by the mind’s continual flow. Therefore, Samsāra is the continuation of the mind, and Nirvāna is the cessation of the mind’s activity.
So, what needs to be stopped? It is not the body, but the mind itself.
The stream of consciousness that continues in cycles throughout the universe can be brought to an end. But how can it be stopped from re-arising? To prevent it from re-arising, there must be no place for attachment. If the mind clings to anything, it will re-arise. The mind can only cease when the energy for grasping is eliminated. If at any point in the universe, this mind stream has arisen, it will continue to accumulate strength over time, repeating this process and maintaining its presence in the universe.
The Continuation and Cessation of the Mind
The mind, in its various forms, originates in the world in a profound way. It develops progressively through the interaction of the five elements—earth, water, fire, air, and space—forming the basis of living beings. From small insects to larger animals, including birds, the mind’s development follows a gradual path as beings evolve into more complex forms.
As the mind evolves, it is shaped by these elements, which strengthen its capacity and influence its growth. With this growth, the being’s consciousness expands, leading to a more advanced state of awareness. When this consciousness reaches a higher level, the being transcends basic existence and enters a more developed state within the world. This process of evolution continues as the being’s consciousness moves from one life to another, passing through countless cycles of birth and death in various realms of existence.
Why does this happen? The Buddha teaches that this cycle is driven by attachment (upādāna), which binds the being to saṁsāra—the cycle of birth, death, and rebirth. Through attachment, the mind remains trapped, continuing the endless cycle of existence. Consciousness cannot persist continuously unless one refrains from attachment to objectives. Therefore, in order to keep consciousness unbroken within this universe, one must refrain from attaching to any goals, whether they be in the form of sights, sounds, smells, tastes, tactile sensations, or even the teachings (dhamma). By continually grasping at these, consciousness sustains itself in the universe.
If someone could avoid attaching to goals, they would bring consciousness to a state of cessation. At that point, consciousness would no longer have any way to exist in this universe. It would cease. Once the power of attachment is exhausted, there would be no sentient being, no human, no divine being, and not even a Buddha in that state. There would be nothing but Nirvana. In that state, there would be no suffering, no conflict, no entanglement. Only Nirvana would exist.
For one to reach that state, they must first gain understanding of the mind. As mentioned earlier, it is not the body but consciousness that is born again in each cycle of existence. Therefore, to traverse the path of samsara smoothly, one must learn how to skillfully control and direct consciousness.
Mindfulness Practice is Essential
Thus, for anyone wishing to traverse the journey of samsara or anyone wishing to end it, understanding the mind becomes crucial. This is why the Buddha taught the Four Foundations of Mindfulness, outlining three ways to train the mind in detail. We must, therefore, understand the primary aspect of practice: the mind. Regardless of what other practices are followed, it is through mindfulness of the mind that Nirvana can be realized.
Why did the Buddha teach practices like the Four Foundations of Mindfulness (Satipatthāna)? Why did he teach the ten kasinas, the ten impure objects, and the forty different meditation subjects? All of these were taught to aid in understanding the mind and refining the mental state. Through practices such as kasina meditation or mindfulness of breathing, or by focusing on the body, one can direct the mind to the right place in order to realize Nirvana.
Understanding the Body is Essential
We are connected to this world through the body. It is through the body that we experience attachments and conflicts. To break free from these entanglements, we must first understand that the body is not a permanent entity. This understanding must be cultivated in the mind. The Buddha taught: observe the body, reflect on its imperfection, recognize its inevitable decay, and understand its suffering and impermanence. Through these reflections, the Buddha’s ultimate aim was to free the mind from both attachment and conflict toward the body and to direct it toward comprehending reality. Through kasina and other samatha meditation practices, the goal is to calm the mind and focus it where necessary.
In any tradition, the practice of wholesome meditation aims to develop the mind. These practices help cultivate mindfulness (cittānupassanā) and ultimately lead to the realization of Nirvana. If one clearly understands the workings of the mind, its actions, attachments, and cycles of rebirth, they can learn to stop the cycle and end suffering. Only such a person can end their journey through saṁsāra.
Therefore, if you wish to attain Nirvāna, if I wish to attain Nirvāna, if anyone wishes to attain Nirvana, they must, without a doubt, understand the mind. Hence, contemplating the nature of the mind and its behavior is key to this journey.
The importance of examining the nature of the mind is now clear. When we investigate the mind with wisdom, we begin to understand its true nature. We will explore the characteristics of the mind in more detail in the future.
© Satipatthāna Magazine