Mindfulness and Insight Meditation in Daily Life (Part 2)

 MINDFULNESS AND INSIGHT MEDITATION IN DAILY LIFE (PART 2)

📚 COMPLETE TABLE OF CONTENTS

* Part 1:

* Part 2.:

* Part 3:

* Part 4 (Conclusion):

👉 Please read the series in order to gain a complete understanding.

IV. CONTEMPLATION OF FEELINGS (VEDANĀNUPASSANĀ)

1. An Overview of Contemplation of Feelings

1.1. The Central Role of Vedanā in the Buddha's Teaching

Vedanā (feeling, feeling tone) is one of the CENTRAL teachings in Early Theravāda Buddhism. The Buddha said:

"Vedanā-samosaraṇā sabbe dhammā."

Translation:

"All phenomena converge upon feeling."

This means:

Every experience we have is accompanied by a feeling.

Feeling is the MEETING POINT between body and mind.

Feeling is the DECISIVE FACTOR leading either to craving or to liberation.

1.2. Vedanā in Dependent Origination (Paṭicca-samuppāda)

To understand the importance of Vedanā, we must see its place within the chain of the Twelve Links of Dependent Origination:

Ignorance (Avijjā) →

Volitional formations (Saṅkhāra) →

Consciousness (Viññāṇa) →

Name-and-form (Nāma-rūpa) →

The six sense bases (Saḷāyatana) →

Contact (Phassa) →

FEELING (VEDANĀ) → [THE CRUCIAL TURNING POINT]

Craving (Taṇhā) →

Clinging (Upādāna) →

Becoming (Bhava) →

Birth (Jāti) →

Aging, death, sorrow, lamentation, pain, grief, and despair (Jarā-maraṇa...)

Key Analysis

A. From Contact to Feeling (Unavoidable)

When there is contact between:

a sense faculty (eye, ear, etc.)

and its object (form, sound, etc.)

then:

Consciousness (Viññāṇa) arises.

Contact (Phassa) occurs—the coming together of three factors: the sense faculty, the object, and consciousness.

From contact, Feeling (Vedanā) naturally arises.

This is a NATURAL PROCESS that cannot be avoided.

B. From Feeling to Craving (This Can Be Cut Off)

After feeling arises, what happens next?

Without Mindfulness:

Feeling → Craving → Clinging → Suffering

With Mindfulness:

Feeling → Knowing → No Reaction → Feeling Passes Away → No Craving → LIBERATION

This is precisely the POINT WHERE THE CYCLE OF SUFFERING CAN BE CUT OFF.

In the Saṁyutta Nikāya, the Buddha taught:

"Vedanāṃ paṭicca taṇhā."

Translation:

"Dependent on feeling, craving arises."

But when feeling is contemplated correctly, this chain is broken:

"Vedanāya tveva asesavirāganirodhā taṇhānirodho."

Translation:

"With the complete fading away and cessation through dispassion regarding feeling, craving ceases."

1.3. What Is Vedanā?

Vedanā means:

Feeling, feeling tone, or the affective quality of experience.

It is NOT:

Emotion — which is a combination of many mental factors.

Thinking — which involves Saññā (perception) and Saṅkhāra (volitional formations).

Perception — that is Saññā.

It IS:

The basic FEELING TONE present in every experience:

Pleasant (Sukha)

Painful (Dukkha)

Neutral (Adukkhamasukha / Upekkhā)

Examples

Seeing a beautiful flower

The eye sees a visible form → Consciousness (Viññāṇa)

Recognizing, "This is a flower." → Perception (Saññā)

Feeling pleasant while looking → FEELING (VEDANĀ) ← THIS

Wanting to possess the flower → Craving (Taṇhā)

Hearing loud noise

The ear hears sound → Consciousness

Recognizing, "This is loud noise." → Perception

Feeling unpleasant → FEELING ← THIS

Becoming irritated or angry → Mental reaction

2. The Three Basic Types of Feeling

2.1. Pleasant Feeling (Sukha-vedanā)

Definition

A pleasant, comfortable, satisfying feeling.

Examples

Eating delicious food → pleasant feeling through the tongue.

Listening to beautiful music → pleasant feeling through the ear.

Sitting comfortably → pleasant bodily feeling.

A calm and collected mind → pleasant mental feeling.

The Danger

The Buddha taught that pleasant feeling contains gratification (assāda), which easily gives rise to craving (taṇhā).

"Sukhaṃ vedanaṃ paṭicca rāgānusayo anuseti."

Translation:

"Dependent on pleasant feeling, the underlying tendency to lust lies dormant."

The Process

Pleasant feeling → Liking → Wanting more → Craving → Clinging → Suffering when it is lost

Everyday Examples

Enjoying delicious food → Wanting more → Overeating → Discomfort.

Receiving praise → Wanting more praise → Being criticized → Suffering.

Experiencing joy in deep meditation → Becoming attached to that pleasant feeling → No further progress.

2.2. Painful Feeling (Dukkha-vedanā)

Definition

An unpleasant, painful, or distressing feeling.

Examples

Headache or back pain → painful bodily feeling.

Harsh or disturbing noise → unpleasant feeling through the ear.

Sadness or anxiety → painful mental feeling.

The Danger

Painful feeling becomes the basis for aversion (paṭigha).

"Dukkhaṃ vedanaṃ paṭicca paṭighānusayo anuseti."

Translation:

"Dependent on painful feeling, the underlying tendency to aversion lies dormant."

The Process

Painful feeling → Disliking → Wanting to escape → Anger or irritation → Tension → Even more suffering

Everyday Examples

Pain in the legs during meditation → Irritation → Wanting to quit → No progress.

Someone speaks badly about you → Anger → Losing sleep by dwelling on it → More suffering.

Failure at work → Sadness → Self-blame → Depression.

2.3. Neutral Feeling (Adukkhamasukha-vedanā / Upekkhā-vedanā)

Definition

A feeling that is neither pleasant nor painful.

Examples

Walking along the road and feeling your feet touch the ground—usually unnoticed.

Sitting and feeling your clothes against your body—not pleasant, not unpleasant.

Looking at an ordinary object, such as a cup, without any particular reaction.

The Danger

Neutral feeling easily becomes the basis for ignorance (avijjā).

"Adukkhamasukhaṃ vedanaṃ paṭicca avijjānusayo anuseti."

Translation:

"Dependent on neutral feeling, the underlying tendency to ignorance lies dormant."

Explanation

When neutral feeling is present, we usually PAY NO ATTENTION.

We fall into "autopilot", acting mechanically.

Without clear awareness:

→ Ignorance develops.

→ Wisdom does not grow.

Everyday Examples

Walking home without remembering how you got there—living in neutral feeling without mindfulness.

Eating a meal without knowing what you are eating—neutral feeling combined with ignorance.

Living day after day without purpose—remaining immersed in prolonged neutral feeling.

However

Neutral feeling can also become wholesome equanimity (Upekkhā) when accompanied by WISDOM.

Such a person:

Is not shaken by pleasure or pain.

Maintains a balanced and impartial mind.

This is one of the higher goals of Buddhist practice.

3. A More Detailed Classification: The Six Types of Feeling

In the Mahāsatipaṭṭhāna Sutta, the Buddha gives a more detailed classification of feelings.

3.1. Worldly Feelings (Sāmisa-vedanā) — "Associated with Sense Objects"

Worldly pleasant feeling

Pleasant feelings that arise through contact with sense objects.

Examples:

Enjoying delicious food.

Listening to pleasant music.

Receiving a massage.

Sexual pleasure.

Worldly painful feeling

Painful feelings arising through unpleasant sensory contact.

Examples:

Physical pain.

Heat or cold.

Loud or disturbing noise.

Worldly neutral feeling

Neutral feelings associated with sensory experience.

Examples:

Feeling neither hot nor cold.

Being neither hungry nor full.

3.2. Spiritual (Non-Worldly) Feelings (Nirāmisa-vedanā) — "Not Based on Sense Objects"

Non-worldly pleasant feeling

Pleasant feelings arising from wholesome states of mind.

Examples:

Joy experienced during meditation.

Supramundane bliss connected with liberation.

The joy that comes from generosity.

Non-worldly painful feeling

Mental suffering.

Examples:

Anxiety.

Fear.

Sadness.

Remorse.

Non-worldly neutral feeling

Equanimity supported by wisdom.

Examples:

The balanced mind of a Noble Disciple.

Remaining unmoved by the Eight Worldly Conditions.

Important Note

Worldly feelings are generally EASIER TO RECOGNIZE.

Mental and spiritual feelings are MUCH MORE SUBTLE and require deeper mindfulness.

The goal is to move from attachment to worldly feelings toward understanding subtler mental feelings, and ultimately to transcend attachment to both.

4. The Practice of Contemplation of Feelings

4.1. The Basic Principle

The formula found in the Sutta states:

"Sukhaṃ vā vedanaṃ vedayamāno 'sukhaṃ vedanaṃ vedayāmī'ti pajānāti."

Translation:

"When experiencing a pleasant feeling, one clearly knows: 'I am experiencing a pleasant feeling.'"

Three Basic Steps

Step 1: KNOWING CLEARLY (Pajānāti)

Clearly recognize which feeling is present.

Do not react.

Simply KNOW.

Step 2: CONTEMPLATION (Anupassanā)

Observe the nature of the feeling.

See clearly that it:

Arises.

Exists for a time.

Passes away.

Step 3: NON-CLINGING (Anupādāna)

Do not become carried away by the feeling.

Do not crave pleasant feeling.

Do not resist painful feeling.

Do not become lost in neutral feeling.

4.2. Practising During Sitting Meditation

A. Preparation

Sit comfortably.

Establish the mind with Ānāpānasati (Mindfulness of Breathing) for about 15–20 minutes.

Once the mind has become stable, begin contemplating feelings.

B. Detailed Method

Stage 1: Scan the Body for Feelings

Slowly scan the body from the head to the feet.

Ask yourself:

"Is there any feeling in the head?"

"Any feeling in the neck?"

"Any feeling in the shoulders?"

Continue all the way down to the feet.

Whenever a feeling is found:

Pause at that location.

Simply note:

"Pleasant feeling."

"Painful feeling."

"Neutral feeling."

Stage 2: Observe That Feeling Carefully

Choose ONE feeling that is most obvious—usually a painful feeling, such as pain in the legs while sitting.

Identify the Location

Ask:

"Where exactly is the pain?"

"In the knee?"

"The ankle?"

"The lower back?"

Be precise.

Observe Its Characteristics

What kind of pain is it?

Sharp?

Tingling?

Burning?

Tight?

Is it:

Strong or weak?

Continuous or intermittent?

Observe Change

Is the pain fixed?

Does it:

Increase?

Decrease?

Move?

Appear and disappear?

An Important Discovery

No feeling remains unchanged.

Every feeling is IMPERMANENT (Anicca).

They continually arise and cease, again and again.

Stage 3: Observe the Mind's Reaction

When pain is present:

How does the mind respond?

Is there irritation? (Aversion)

Is there a wish for the pain to disappear? (Craving)

Is there the thought, "I am in pain"? (Self-view)

Separate the feeling from the mental reaction.

PAINFUL FEELING (Vedanā) ≠ MENTAL SUFFERING (Dukkha)

Pain is simply a feeling.

Suffering is created by the mind's reaction to that feeling.

Practice

When pain arises:

"This is only vedanā."

"It is not 'I' who is in pain.

There is only the experience of pain."

When the reaction is abandoned,

the pain may still remain,

but the suffering greatly diminishes.

Stage 4: Expand Awareness to Multiple Feelings

Once familiar with observing a single feeling,

expand awareness to the whole body.

Recognize many feelings simultaneously.

For example:

Pain in the legs.

Coolness in the hands.

An itch on the nose.

The cool sensation of the breath at the nostrils.

See clearly that every second contains COUNTLESS FEELINGS arising and passing away.

All are impermanent.

None can be held onto.

4.3. Practising in Daily Life

A. While Eating

Before Eating

Look at the food.

Is pleasant feeling or desire arising?

Notice:

"Pleasant feeling... the desire to eat has arisen."

Do NOT rush to eat immediately.

The First Bite

Bring the food to the mouth with awareness.

Chew mindfully.

What feeling is present?

Sweet?

Salty?

Sour?

Is this a pleasant feeling or a neutral feeling?

The Following Bites

Observe how pleasant feeling gradually fades.

The first bite is delicious.

By the tenth bite, the enjoyment is already weaker.

See clearly:

Pleasant feeling is IMPERMANENT.

When Full

Notice:

"Fullness has arisen."

This may be accompanied by a neutral feeling or a mild unpleasant feeling.

Yet the mind may still want more food.

STOP.

Do not allow craving to take control.

B. While Working

When Tired

Notice:

"Painful feeling... tiredness."

Observe carefully.

Where is the tiredness?

In the eyes?

The back?

The head?

Do NOT react immediately by reaching for coffee.

Instead ask:

"What does the body truly need?"

Rest?

Stretching?

A short walk?

When Enthusiastic

When work goes well,

pleasant mental feeling arises.

Notice:

"Pleasant feeling... enthusiasm."

Do not become attached.

Continue working with mindfulness.

Avoid overworking simply because you feel excited.

When Bored

A painful mental feeling arises.

Notice:

"Painful feeling... boredom."

Observe carefully.

Why is boredom present?

Is the work difficult?

Too repetitive?

Do NOT escape into social media.

Face the experience.

Accept it with awareness.

C. While Interacting with Others

When Receiving Praise

Pleasant mental feeling arises.

Notice:

"Pleasant feeling... being praised... pride is arising."

Be careful.

Do not let conceit grow.

Reflect:

"Praise is only sound.

It is not proof of a permanent self."

When Criticized

Painful mental feeling arises.

Notice:

"Painful feeling... criticism... anger is arising."

Do NOT respond immediately.

Take three slow breaths.

Observe the feeling first.

When the mind has become calm,

consider:

"Is the criticism true?"

Casual Conversation

Often there is a subtle pleasant feeling in talking.

Notice:

"Pleasant feeling... enjoyment of talking."

Then ask:

"Are these words beneficial?"

If not,

remain silent.

D. When Facing Difficult Situations

Example: Your Vehicle Breaks Down

The usual reaction (without mindfulness):

Vehicle breaks down

→ Painful feeling

→ Anger

→ Complaining

→ Stress

→ Even more suffering

The response with Contemplation of Feelings:

Vehicle breaks down

→ Notice: "A painful feeling has arisen."

→ Observe: "There is discomfort in the mind."

→ Do not react: "This is only vedanā."

→ Think wisely: "What needs to be done now?"

→ Call a mechanic.

→ The mind remains peaceful.

The Result

The external situation DOES NOT CHANGE.

The vehicle is still broken.

But SUFFERING IS GREATLY REDUCED, because the mind is no longer disturbed.

5. The Three Feelings and the Three Realms

5.1. Their Relationship

In the Saṃyutta Nikāya, the Buddha explains the relationship between the three kinds of feeling (vedanā) and the three realms of rebirth.

Pleasant Feeling (Sukha) → Sense-Sphere Realm (Kāmadhātu / Kāmaloka):

Clinging to pleasant sense experience leads to rebirth in the sense-sphere.

Examples:

Craving for food, sensual pleasure, or sexual enjoyment

Rebirth as a human being, an animal, or a hungry ghost, depending on one's kamma

Neutral Feeling Associated with Jhāna → Fine-Material Realm (Rūpadhātu / Rūpaloka):

Developing jhāna meditation leads to rebirth in the Fine-Material Realm.

These are lofty heavenly worlds, but they are STILL NOT LIBERATION.

Neutral Feeling Associated with Formless Meditation → Formless Realm (Arūpadhātu / Arūpaloka):

Developing the formless attainments leads to rebirth in the Formless Realm.

This is the highest realm within saṃsāra, but one has STILL NOT ESCAPED THE ROUND OF REBIRTH.

Going Beyond All Three Feelings → Nibbāna:

No clinging to any feeling whatsoever

Craving (taṇhā) and clinging (upādāna) are completely abandoned

NIBBĀNA IS REALIZED—complete liberation.

5.2. Meaning for Practice

This teaches us that:

Merely avoiding painful feelings while seeking pleasant ones DOES NOT LEAD TO LIBERATION (one remains within the Sense-Sphere Realm).

Even attaining profound meditation IS STILL NOT ENOUGH (one remains within the Fine-Material or Formless Realms).

What is truly needed is to contemplate the TRUE NATURE of every feeling—as impermanent (anicca), unsatisfactory (dukkha), and not-self (anattā). Through seeing clearly, one lets go, and through letting go, one becomes liberated.

6. Vedanā and the Path to Awakening

6.1. From the Worldling to the Noble Disciple

The Ordinary Worldling (Puthujjana)

When pleasant feeling arises:

→ Craving

→ Clinging

When painful feeling arises:

→ Aversion

→ Greater suffering

When neutral feeling arises:

→ Delusion

→ Lack of mindfulness

The Noble Disciple in Training (Sekha)

When pleasant feeling arises:

→ Knows it clearly

→ Craving is much weaker

When painful feeling arises:

→ Knows it clearly

→ Aversion becomes weaker

When neutral feeling arises:

→ Maintains mindfulness and clear comprehension

→ Delusion gradually diminishes

The Arahant

When pleasant feeling arises:

→ It is simply a feeling

→ NO CRAVING

When painful feeling arises:

→ It is simply a feeling

→ NO AVERSION

When neutral feeling arises:

→ Complete mindfulness and wisdom

→ NO DELUSION

In the Saṃyutta Nikāya, the Buddha said:

"Puthujjano, bhikkhave, sukhaṃ vedanaṃ vedayamāno rajjati, dukkhaṃ vedanaṃ vedayamāno byāpajjati."

Translation:

"Bhikkhus, when an ordinary worldling experiences a pleasant feeling, he delights in it. When he experiences a painful feeling, he reacts with aversion."

The Buddha continued:

"Sutavā ariyasāvako sukhaṃ vedanaṃ vedayamāno na rajjati, dukkhaṃ vedanaṃ vedayamāno na byāpajjati."

Translation:

"A well-instructed noble disciple, when experiencing a pleasant feeling, does not delight in it; when experiencing a painful feeling, does not react with aversion."

The Buddha's Simile of the Two Arrows

The Buddha illustrates this with the famous simile of the TWO ARROWS.

When an Ordinary Person Experiences Pain

It is like being struck by TWO ARROWS.

The first arrow:

Physical pain (vedanā)—this cannot always be avoided.

The second arrow:

Mental suffering (dukkha)—created by resistance, anger, fear, worry, and self-centered reactions.

Result:

Suffering becomes much greater.

When a Noble Disciple Experiences Pain

Only ONE ARROW remains.

The first arrow:

Physical pain still exists (as long as there is a living body).

The second arrow:

DOES NOT EXIST, because the mind no longer reacts with craving or aversion.

Result:

Greatly reduced suffering.

A Practical Example

Situation:

You have a severe headache.

The Ordinary Person

Headache (First Arrow)

→ "Why is this happening to me? It's unfair!" (Second Arrow)

→ "What if it gets worse? I'm so worried!" (Third Arrow)

→ "How can I work tomorrow? What will happen?" (Fourth Arrow)

Result:

Headache + anxiety + stress = SUFFERING MULTIPLIED MANY TIMES

A Practitioner of Mindfulness of Feelings

Headache (First Arrow)

→ Recognizes:

"This is a painful feeling."

→ Observes:

"The pain changes. Sometimes it is stronger, sometimes weaker."

→ Accepts:

"This is the nature of the body."

→ Responds wisely:

"I will rest and take medicine if necessary."

Result:

Physical pain remains.

Mental suffering does not arise.

6.2. The Four Stages of Awakening and Vedanā

A. Sotāpanna (Stream-enterer)

Has completely abandoned:

Identity view (sakkāya-diṭṭhi)

Doubt (vicikicchā)

Attachment to rites and rituals (sīlabbata-parāmāsa)

Relationship to Vedanā

Still responds to feelings, but much more weakly.

Clearly understands that feelings are not "I," not "me," and not "mine."

No longer thinks:

"I am in pain,"

but instead knows,

"Pain is occurring."

Will be reborn at most seven more times, only among humans or heavenly beings.

B. Sakadāgāmi (Once-returner)

Has greatly weakened:

Sensual desire (kāma-rāga)

Ill will (vyāpāda)

Relationship to Vedanā

Craving for pleasant feelings becomes much weaker.

Aversion toward painful feelings becomes much weaker.

Pleasant feelings no longer easily carry the mind away.

Painful feelings produce much less irritation.

Will return to the human world at most one more time.

C. Anāgāmi (Non-returner)

Has completely abandoned:

Sensual desire (kāma-rāga)

Ill will (vyāpāda)

Relationship to Vedanā

NO CRAVING toward sense pleasures.

NO AVERSION toward painful feelings.

Only subtle attachment connected with higher meditative existence may remain.

Never returns to the Sense-Sphere Realm.

Is reborn only in the Pure Abodes (Suddhāvāsa) before attaining final liberation.

D. Arahant

Has completely abandoned:

Attachment to the Fine-Material Realm (rūpa-rāga)

Attachment to the Formless Realm (arūpa-rāga)

Conceit (māna)

Restlessness (uddhacca)

Ignorance (avijjā)

Relationship to Vedanā

Completely liberated from every reactive pattern.

Feelings still occur as long as the body remains alive, but:

No craving for any feeling.

No aversion toward any feeling.

Perfect mindfulness and wisdom accompany every feeling.

When the body breaks up at death, the Arahant attains Parinibbāna, where all conditioned feelings cease.

7. Common Misunderstandings About Vedanā

7.1. Misunderstanding #1:

"Practice means having no feelings at all."

WRONG

Thinking that the goal is to feel nothing.

Becoming emotionally numb like a machine.

CORRECT

The goal is to experience feelings fully without reacting to them.

Pain is still felt, but there is no suffering because of the pain.

Happiness is still experienced, but there is no attachment to it.

The mind becomes more sensitive and more awake—not dull or numb.

Example

An Arahant still experiences bodily pain when ill.

But there is:

No anxiety,

No complaining,

No mental distress.

The mind remains peaceful and pure.

7.2. Misunderstanding #2:

"All emotions must be eliminated."

WRONG

Thinking that one should never feel joy or sadness.

Forcing oneself to appear emotionally neutral all the time.

CORRECT

Emotion is not the same as vedanā (feeling).

Emotion is a complex process involving:

Feeling (vedanā)

Perception (saññā)

Mental formations (saṅkhāra)

Practice does not destroy emotions.

Instead it means:

Recognizing them.

Understanding their causes.

Not being carried away by them.

Allowing them to arise and pass away naturally.

Example

You hear sad news.

Sadness naturally arises.

But you do not drown in it.

You allow it to come,

and you allow it to pass.

The mind is not wounded for a long time.

7.3. Misunderstanding #3:

"Contemplating feelings means passive acceptance."

WRONG

Thinking:

"If I'm in pain, I should simply endure it."

"If I am treated unjustly, I should never respond."

CORRECT

Contemplation of feelings is NOT passive resignation.

After recognizing the feeling without emotional reaction, one still acts with wisdom.

Examples:

Pain

→ Know it

→ Do not panic

→ Visit a doctor if necessary.

Oppression

→ Know the feelings that arise

→ Do not respond with blind hatred

→ Take wise and appropriate action.

The difference is:

Reaction

Automatic

Unconscious

Controlled by emotion

Wise Response

Mindful

Conscious

Guided by wisdom

Appropriate to the situation

7.4. Misunderstanding #4:

"If I contemplate feelings, I cannot enjoy life."

WRONG

Thinking:

"If food tastes good, I shouldn't enjoy it."

"Practice makes life dry and joyless."

CORRECT

Contemplating feelings DOES NOT DENY JOY.

In fact, mindfulness allows joy to be experienced MORE FULLY.

Examples:

Eating mindfully allows every flavor to be appreciated more deeply.

Listening to music mindfully allows every sound to be heard more completely.

The difference is:

Without mindfulness

Pleasure

→ Clinging

→ Wanting more

→ Never satisfied

→ Suffering

With mindfulness

Pleasure

→ Fully experienced

→ Let go

→ Contentment

→ Peace.

8. Applying Mindfulness of Feelings to Specific Situations

8.1. Working with Anger (Vyāpāda)

Situation: Someone speaks badly about you behind your back.

The usual reaction:

Hearing the news → Painful feeling → Anger → Thoughts of retaliation → Prolonged suffering

Applying Mindfulness of Feelings:

Step 1: Recognize the feeling

After hearing the news, what feeling is present?

“Painful feeling… discomfort… heat in the chest.”

Step 2: Observe the physical sensations

Where exactly is the heat or tightness in the chest?

How strong is it?

Is the heart beating faster?

Has the breathing become shallow or rapid?

Step 3: Observe the mental reaction

“Anger has arisen.”

“The desire to retaliate has arisen.”

“Negative thoughts about that person have arisen.”

JUST OBSERVE—do not judge and do not act immediately.

Step 4: Breathe mindfully with the feeling

Breathing in:

“Knowing the heat in the chest.”

Breathing out:

“Releasing the tension.”

Repeat for ten to twenty breaths.

Step 5: Clearly see impermanence

Ask yourself:

Is this anger permanent?

Is it becoming stronger or weaker?

After five minutes, is it still as intense as it was at first?

Step 6: Act with wisdom

After the mind has calmed down, consider:

Is what was said true?

Is an explanation necessary?

What is the wisest way to handle the situation?

Act from WISDOM, not from ANGER.

Result:

The situation is handled more effectively.

The mind is less wounded.

Unwholesome kamma is less likely to be created.

8.2. Working with Desire (Lobha / Kāma-taṇhā)

Situation: You see an attractive object and immediately want to buy it.

The usual reaction:

Seeing → Pleasant feeling → Liking → Wanting to possess → Buying, although unnecessary → Regret later

Applying Mindfulness of Feelings:

Step 1: Recognize the feeling

On seeing the object:

“Pleasant feeling… liking.”

Where is the pleasant response experienced?

Is it felt in the mind, the eyes, or throughout the body?

Step 2: Observe the desire

“The desire to possess has arisen.”

What does this sense of wanting feel like?

Is there tension, excitement, restlessness, or anticipation?

Step 3: Pause—do not buy immediately

Tell yourself:

“I will wait twenty-four hours.”

Leave the shop or close the shopping application.

Observe what happens to the desire when the object is no longer in sight.

Step 4: Examine the desire wisely

After twenty-four hours, ask:

“Do I TRULY NEED this?”

“Or do I merely want the FEELING OF POSSESSING it?”

“How often will I actually use it?”

“Will it still bring happiness after one month?”

Step 5: Make a wise decision

If it is genuinely needed, it may be purchased thoughtfully—not merely under the power of craving.

If the desire is only for the pleasure of possession, do not buy it.

Clearly understand that the pleasant feeling produced by buying something is only TEMPORARY.

Result:

Money is saved.

The home becomes less cluttered.

The mind becomes freer and less controlled by possessions.

8.3. Working with Anxiety (Uddhacca-Kukkucca)

Situation: Anxiety about the future, such as an examination, interview, or important event.

The usual reaction:

Thinking about the future → Painful feeling and anxiety → More thinking → More anxiety → Loss of sleep → Reduced performance

Applying Mindfulness of Feelings:

Step 1: Recognize the feeling

“Painful feeling… anxiety.”

Where is it felt?

In the chest, abdomen, throat, or elsewhere?

Step 2: Bring the mind back to the present

Ask:

“RIGHT NOW, am I actually in danger?”

In many situations, the answer is:

“No.”

Clearly recognize that anxiety concerns a FUTURE EVENT that has not yet happened, rather than what is occurring in the present moment.

Step 3: Return to the breath

Breathing in:

“Knowing that I am breathing in.”

Breathing out:

“Knowing that I am breathing out.”

At this moment, there is only the present breath—not the imagined future.

Continue for twenty to thirty breaths.

Step 4: Examine the situation rationally

Write down:

“What exactly am I worried about?”

“What is the worst realistic outcome?”

“How likely is it to happen?”

“What will I do if it happens?”

When there is a practical plan, anxiety often decreases.

Step 5: Take appropriate action

Prepare as well as possible.

Then LET GO.

Understand that the final result does not depend entirely on personal control; it arises through many causes and conditions.

Result:

Better sleep.

Improved concentration and performance.

Greater inner stability, whatever the outcome may be.

8.4. Working with Physical Pain

Situation: Chronic pain, such as back pain or recurring headaches.

A Method of Contemplating Pain

This approach is commonly taught within the Mahāsi meditation tradition.

Step 1: Establish a stable posture and acknowledge the pain

Do not constantly search for a posture in which absolutely no discomfort is present.

Sit upright in a balanced way and acknowledge that some discomfort may arise.

However, do not force the body to remain in a harmful posture.

Step 2: Locate the pain precisely

Where EXACTLY is the pain?

Is it concentrated at one point or spread over a wider area?

Does it feel deep or near the surface?

Step 3: Observe its qualities

Is it sharp, numb, hot, tight, throbbing, or heavy?

Is it continuous or pulsing?

On a scale from one to ten, how intense does it seem?

Step 4: Note it continuously

Silently note:

“Pain… pain… pain…”

Or more specifically:

“Throbbing… throbbing…”

“Heat… heat…”

Do not add a story to the sensation.

“Pain” is simply “pain.”

It is not necessary to turn it into:

“I am suffering.”

Step 5: Observe its changes

During several minutes of observation, ask:

Is the pain changing?

Is it increasing or decreasing?

Is it moving?

Is its quality changing?

Clearly see that there is no single, fixed entity called “pain.”

There is only a changing process of sensations.

Step 6: Distinguish sensation from mental suffering

PHYSICAL PAIN (vedanā)

A bodily feeling arising through conditions

≠

MENTAL SUFFERING

Resistance, fear, anger, and thoughts such as:

“Why am I in pain?”

“Why will it not stop?”

The physical sensation and the mind’s reaction are related, but they are not the same thing.

Step 7: Allow the feeling to be known

Acknowledge:

“This is pain. It is present now.”

Do not struggle against it unnecessarily.

Do not demand that it disappear immediately.

Simply allow it to be present and KNOW IT CLEARLY.

Possible results:

The physical pain may remain, while mental resistance decreases.

The mind may become much calmer.

In some cases, the sensation itself may lessen as bodily tension is released.

In other cases, the pain may remain, but it no longer dominates the entire mind.

Important notes:

This practice may be useful for familiar, non-emergency discomfort or chronic pain that has already been medically assessed.

Sudden, severe, unexplained, or rapidly worsening pain requires prompt medical attention.

Meditation should not be used as a substitute for necessary medical treatment or prescribed medicine.

Changing posture mindfully is not a failure. The essential practice is to know the intention, movement, and resulting feelings clearly.

9. Vedanā and the Development of Insight (Vipassanā)

9.1. From Contemplating Feelings to Seeing the Three Characteristics

When mindfulness of feelings becomes deep and continuous, the practitioner begins to see clearly the Three Characteristics of conditioned existence.

A. Impermanence (Anicca)

Every feeling ARISES AND PASSES AWAY.

No feeling lasts forever.

Even a feeling that appears “unchanging” is continually shifting from moment to moment.

Direct Experience

Consider pain in the legs during sitting meditation:

At first: Mild pain

After ten minutes: Stronger pain

After twenty minutes: Very strong pain

After thirty minutes: Numbness arises and the pain may lessen

After standing up: The pain disappears

Through direct observation, the practitioner sees:

NOTHING REMAINS FIXED OR PERMANENT.

The pain is not one solid, unchanging thing. It is a changing process arising through conditions.

B. Unsatisfactoriness (Dukkha)

Because feelings are impermanent, they cannot be permanently possessed, controlled, or relied upon. Therefore, clinging to them leads to suffering.

Pleasant feeling: It is enjoyable, but it does not last. When it disappears, suffering may arise.

Painful feeling: It is directly uncomfortable and oppressive.

Neutral feeling: It appears ordinary or peaceful, yet it is also unstable and unreliable.

The practitioner clearly sees:

All conditioned feelings are ultimately UNABLE TO PROVIDE LASTING SATISFACTION.

No feeling is worthy of clinging.

Clinging to any feeling leads to suffering.

This does not mean that every moment of experience is emotionally painful. It means that no conditioned feeling can provide permanent security or lasting fulfilment.

C. Not-Self (Anattā)

Feelings arise and cease according to conditions, not according to personal command.

There is no permanent “self” controlling feelings.

One cannot simply order:

“Pain, disappear immediately!”

One cannot command:

“Pleasure, remain forever!”

Feelings do not obey our wishes.

Through direct observation, the practitioner sees:

Feeling is NOT “ME.”

Feeling is NOT “MINE.”

Feeling is not a permanent self.

Feeling is merely a conditioned natural phenomenon arising and passing away.

Thus, one contemplates:

“This is not mine.

This I am not.

This is not my self.”

9.2. The Sixteen Stages of Insight Knowledge

(Vipassanā-ñāṇa)

According to the later Theravāda meditation system preserved in the commentarial tradition, deep and systematic insight practice is explained through sixteen stages of insight knowledge.

Through the practice of Mindfulness of Feelings, these insights may gradually develop.

1. Knowledge of the Distinction Between Mentality and Materiality

(Nāma-rūpa-pariccheda-ñāṇa)

The practitioner distinguishes between physical phenomena and the mind that knows them.

For example:

Bodily pressure, heat, or painful sensation belong to the physical process.

The knowing, recognizing, and experiencing of the pain belong to the mental process.

Thus, the practitioner sees:

Physical phenomenon ≠ The mind knowing the phenomenon

There is no permanent person behind them—only conditioned mental and physical processes.

2. Knowledge of Conditionality

(Paccaya-pariggaha-ñāṇa)

The practitioner sees that feelings do not arise randomly or independently.

For example:

Sense faculty + Sense object + Consciousness

→ Contact (phassa)

→ Feeling (vedanā)

When there is contact, feeling arises.

When the supporting conditions cease, that feeling also changes or disappears.

The practitioner begins to understand:

“This arises because of conditions.

When those conditions cease, this also ceases.”

3. Knowledge of Comprehension

(Sammasana-ñāṇa)

The practitioner comprehends mental and physical phenomena through the Three Characteristics:

Impermanence (anicca)

Unsatisfactoriness (dukkha)

Not-self (anattā)

Feelings are repeatedly observed as:

Arising

Changing

Passing away

Beyond personal control

The practitioner no longer sees feeling as a permanent possession or identity.

4–16. The Higher Stages of Insight

The remaining stages describe progressively deeper insight into arising and passing away, dissolution, fear, danger, disenchantment, desire for liberation, equanimity toward formations, and finally the realization of the Noble Path and Fruition.

These stages will be discussed in greater detail in the section on Mindfulness of Dhammas (Dhammānupassanā).

10. Summary of Mindfulness of Feelings

10.1. The Essential Point

Mindfulness of Feelings is a CRUCIAL TURNING POINT on the path of practice because:

Vedanā is the meeting point between bodily and mental experience.

Vedanā is a decisive point between continued saṃsāra and liberation.

When feeling is contemplated correctly, craving may be prevented from arising.

When craving ceases, clinging ceases.

When clinging ceases, the entire process leading to suffering is weakened and eventually brought to an end.

The decisive sequence is:

Contact → Feeling → Craving → Clinging → Becoming → Suffering

With mindfulness and wisdom:

Contact → Feeling → Clear Knowing → No Craving → Letting Go

This is where the cycle can be interrupted.

10.2. Daily Practice — A Summary

During Sitting Meditation

A suggested training session may be divided as follows:

Thirty minutes: Mindfulness of breathing (Ānāpānasati) to steady and collect the mind

Thirty minutes: Contemplation of feelings

During contemplation of feelings:

Recognize which feeling is present

Observe where and how it appears

Notice whether it is pleasant, painful, or neutral

Observe its arising, changing, and passing away

Do not identify it as “I” or “mine”

This division is a practical suggestion, not a fixed rule. The duration may be adjusted according to the practitioner’s ability and circumstances.

During Daily Life

In every activity, become aware of the feeling currently present.

WHEN PLEASANT FEELING ARISES:

Know it clearly.

Experience it without clinging.

Recognize that it will change.

WHEN PAINFUL FEELING ARISES:

Know it clearly.

Do not immediately react with resistance or anger.

Respond wisely when action is necessary.

WHEN NEUTRAL FEELING ARISES:

Maintain mindfulness.

Do not fall into dullness or heedlessness.

Recognize its subtle impermanence.

10.3. A Reminder for Practice

“Vedanā is simply vedanā.

It is not ‘me’ and it is not ‘mine.’

It arises and passes away.

My task is simply to know it clearly, without craving, aversion, or clinging.”

V. MINDFULNESS OF MIND

(Cittānupassanā) — CONTEMPLATING THE MIND

1. An Overview of Mindfulness of Mind

1.1. Citta — Mind: Definition and Nature

In Early Buddhism, the Pāli term citta may refer to:

Mind or consciousness as that which knows an object

A particular state or quality of mind

The changing continuity of mental events

In Mindfulness of Mind, the practitioner does not search for a permanent inner entity called “the mind.”

Instead, one directly recognizes the mind according to its present condition:

A mind with lust

A mind without lust

A mind with hatred

A mind without hatred

A concentrated mind

A distracted mind

Fundamental Characteristics of Citta

Impermanent (Anicca)

The mind continually changes.

One mental state arises, remains only briefly, and passes away. Another state then arises according to conditions.

The Abhidhamma tradition explains this through extremely brief moments of consciousness called citta-khaṇa.

The essential point is:

There is no single, permanent mind.

There is only a conditioned stream of changing mental events.

Anger arises and passes.

Happiness arises and passes.

Concentration arises and passes.

Confusion arises and passes.

The precise claim that the mind arises “billions of times per second” is not stated in the early discourses and should not be treated as a measurable scientific fact. What matters in practice is directly seeing the mind’s rapid and continuous change.

Not-Self (Anattā)

The mind is not a permanent self.

The mind is not fully governed by personal will.

Thoughts often arise without being invited.

Emotions arise when supporting conditions are present.

Mental states cease when their conditions change.

For example, one may command:

“I will not be angry.”

Yet anger may still arise when the necessary conditions are present.

This shows that mental states are conditioned phenomena, not a permanent controller or self.

Luminous (Pabhassara)

In the Aṅguttara Nikāya, the Buddha said:

“Pabhassaramidaṃ, bhikkhave, cittaṃ.”

A careful translation is:

“Luminous, bhikkhus, is this mind.”

The discourse continues by explaining that the mind is defiled by adventitious defilements.

This passage should not be interpreted as teaching an eternal, pure soul hidden inside the mind.

Rather, it shows that mental defilements are conditioned and can be removed through cultivation.

When greed, hatred, and delusion are absent, the mind is clear, bright, and unobscured.

1.2. Why Must the Mind Be Contemplated?

The Buddha taught in the Dhammapada:

“Manopubbaṅgamā dhammā, manoseṭṭhā manomayā.”

A careful translation is:

“Mind precedes mental phenomena.

Mind is their chief; they are shaped by mind.”

This means that intentional actions of body, speech, and mind are rooted in mental states.

Wholesome mind

→ Wholesome intention

→ Wholesome action

→ Beneficial results

Unwholesome mind

→ Unwholesome intention

→ Unwholesome action

→ Painful results

Therefore:

Without understanding the mind, one cannot train it properly.

Without training the mind, one remains controlled by greed, hatred, and delusion.

While the mind remains controlled by defilements, complete liberation is impossible.

Thus:

CONTEMPLATING THE MIND IS A KEY TO LIBERATION.

However, mindfulness alone is not sufficient in isolation. It must be developed together with ethical conduct, right effort, concentration, and wisdom as parts of the Noble Eightfold Path.

1.3. The Difference Between Mind (Citta), Feeling (Vedanā), and Perception (Saññā)

To avoid confusion, these phenomena should be clearly distinguished.

Feeling (Vedanā)

Feeling is the affective tone of experience:

Pleasant

Painful

Neither-painful-nor-pleasant

It answers the question:

“How is this experience felt?”

Perception (Saññā)

Perception recognizes, marks, and identifies the characteristics of an object.

Examples:

“This is blue.”

“This is a flower.”

“This is a familiar voice.”

“This sound is loud.”

It answers the question:

“What is this?”

Mind (Citta)

In the practice of Cittānupassanā, citta refers especially to the overall condition or quality of the mind.

Examples:

A mind with lust

A mind without lust

A mind with hatred

A concentrated mind

A distracted mind

A liberated mind

It answers the question:

“What is the condition of the mind right now?”

An Example of Analyzing One Experience

Suppose you see a beautiful flower.

Consciousness (Viññāṇa):

Eye-consciousness arises dependent on the eye and visible form.

“There is seeing.”

Perception (Saññā):

The object is recognized:

“This is a flower.”

“It is red.”

“It has this particular shape.”

Feeling (Vedanā):

A pleasant feeling arises through seeing the attractive object.

“This is pleasant.”

Mind (Citta):

The mind may become affected by lust or attachment:

“The mind is accompanied by desire.”

Mental Formation or Volition (Saṅkhāra / Cetanā):

An intention may arise:

“I will pick this flower.”

“I want to possess it.”

These factors arise together in a closely connected process, but they perform different functions.

2. States of Mind in the Mahāsatipaṭṭhāna Sutta

2.1. Sixteen States of Mind — Eight Contrasting Pairs

In the Mahāsatipaṭṭhāna Sutta, the Buddha teaches the contemplation of sixteen conditions of mind, arranged as eight contrasting pairs.

The practitioner knows each state simply as it is present.

Group 1: The Three Unwholesome Roots

1a. Mind with Lust

(Sa-rāga citta)

A mind accompanied by lust, attachment, attraction, or craving.

Examples:

Seeing an attractive object and wanting to possess it

Seeing an attractive person and sensual desire arising

Wanting praise, status, or pleasure

The practitioner knows:

“This is a mind with lust.”

1b. Mind Without Lust

(Vīta-rāga citta)

A mind free from lust at that time.

Examples:

Seeing an attractive object without wanting to possess it

Experiencing something pleasant without clinging

Remaining calm and balanced before an attractive object

The practitioner knows:

“This is a mind without lust.”

This does not necessarily mean that all lust has been permanently eradicated. It means that lust is absent from the present state of mind.

2a. Mind with Hatred

(Sa-dosa citta)

A mind accompanied by anger, irritation, hostility, resentment, or aversion.

Example:

Someone insults you, and anger arises.

The practitioner knows:

“This is a mind with hatred.”

2b. Mind Without Hatred

(Vīta-dosa citta)

A mind in which hatred is absent.

It may be peaceful, patient, forgiving, or accompanied by loving-kindness.

Example:

Someone speaks harshly, but the mind remains calm and does not develop ill will.

The practitioner knows:

“This is a mind without hatred.”

3a. Mind with Delusion

(Sa-moha citta)

A mind accompanied by confusion, dullness, ignorance, or lack of clear comprehension.

Examples:

Acting mechanically without mindfulness

Being confused about what is wholesome and unwholesome

Being unable to see an experience clearly

Living on “autopilot”

The practitioner knows:

“This is a mind with delusion.”

3b. Mind Without Delusion

(Vīta-moha citta)

A mind in which delusion is absent at that moment.

It is clear, mindful, and capable of understanding experience correctly.

Examples:

Being fully aware of what is occurring

Clearly distinguishing wholesome from unwholesome

Seeing a mental state as impermanent and conditioned

The practitioner knows:

“This is a mind without delusion.”

Group 2: Contracted and Distracted Mind

4a. Contracted Mind

(Saṅkhitta citta)

A contracted, shrunken, sluggish, or depressed mind.

This condition is often associated with sloth and torpor.

Examples:

Feeling mentally heavy after disappointment

Losing motivation

Feeling dull and unwilling to act

The mind sinking inward without clarity

The practitioner knows:

“This is a contracted mind.”

4b. Distracted Mind

(Vikkhitta citta)

A scattered, restless, or dispersed mind.

Examples:

Thoughts continually jumping from one subject to another

Being unable to remain with the meditation object

Restlessness, worry, or agitation

Constantly checking messages or seeking stimulation

The practitioner knows:

“This is a distracted mind.”

Group 3: Exalted and Unexalted Mind

5a. Exalted Mind

(Mahaggata citta)

Literally, a “grown great” or expanded mind.

In the traditional explanation, this refers especially to a mind developed to the level of jhāna within the Fine-Material or Formless Sphere.

Examples:

A mind absorbed in jhāna

A mind expanded through a boundless meditation such as loving-kindness

A mind temporarily raised above ordinary sense-sphere concerns

The practitioner knows:

“This is an exalted mind.”

5b. Unexalted Mind

(Amahaggata citta)

A mind that has not reached an exalted or jhānic level.

This includes ordinary sense-sphere states of consciousness.

Examples:

The ordinary mind functioning in daily life

A mind still occupied with sights, sounds, smells, tastes, touch, and everyday thoughts

The practitioner knows:

“This is an unexalted mind.”

“Unexalted” does not automatically mean immoral or unwholesome. A wholesome everyday mind may still be unexalted in this technical sense.

Group 4: Surpassable and Unsurpassed Mind

6a. Surpassable Mind

(Sa-uttara citta)

A mind for which a higher or more developed state remains possible.

It has not yet reached the highest available level.

The practitioner knows:

“This mind can still be surpassed.”

This category should not simply be equated with every mind of a worldling or trainee. Its exact interpretation depends on context and traditional explanation.

6b. Unsurpassed Mind

(Anuttara citta)

A mind that, within the relevant context, has reached an unsurpassed or highly developed state.

The term does not necessarily refer only to the mind of an Arahant. In meditation contexts, it may refer to a state that is unsurpassed relative to a lower level of development.

The practitioner knows:

“This is an unsurpassed mind.”

The essential practice is not to create an identity around attainment, but to know accurately the quality and level of the present mind.

Group 5: Concentrated and Unconcentrated Mind

7a. Concentrated Mind

(Samāhita citta)

A mind that is collected, unified, steady, and focused.

Examples:

The mind remaining continuously with the breath

The mind established in meditation

The mind temporarily free from distraction

The practitioner knows:

“This is a concentrated mind.”

7b. Unconcentrated Mind

(Asamāhita citta)

A mind that is uncollected, unstable, or unable to remain steadily with an object.

Examples:

The mind during worry or emotional disturbance

The mind continually wandering during meditation

The mind pulled in many directions

The practitioner knows:

“This is an unconcentrated mind.”

Group 6: Liberated and Unliberated Mind

8a. Liberated Mind

(Vimutta citta)

A mind released from a particular obstruction or defilement.

This liberation may be:

Temporary, through concentration or suppression of the hindrances

Partial, through the stages of the Noble Path

Complete, in the liberation of the Arahant

Therefore, “liberated mind” must be understood according to context.

The practitioner knows:

“This is a liberated mind.”

8b. Unliberated Mind

(Avimutta citta)

A mind that remains bound, obstructed, or influenced by defilements.

Examples:

A mind governed by craving

A mind trapped in resentment

A mind obscured by delusion

A mind unable to release its object

The practitioner knows:

“This is an unliberated mind.”

3. The Practice of Mindfulness of Mind

3.1. The Basic Principle

The formula found in the discourse is:

“Sa-rāgaṃ vā cittaṃ ‘sa-rāgaṃ cittan’ti pajānāti;

vīta-rāgaṃ vā cittaṃ ‘vīta-rāgaṃ cittan’ti pajānāti.”

A clear translation is:

“When the mind has lust, one clearly understands:

‘The mind has lust.’

When the mind is without lust, one clearly understands:

‘The mind is without lust.’”

The key word is pajānāti—“one clearly understands” or “one knows with discernment.”

The practice is not:

“I am greedy.”

“I am angry.”

“I am confused.”

Instead, one recognizes:

“A mind with greed is present.”

“A mind with anger is present.”

“A confused mind is present.”

This change in perspective is extremely important.

It moves experience away from personal identification:

“I am angry”

toward clear observation:

“There is a mind accompanied by anger.”

When the mind is known simply as a conditioned state:

One does not suppress it.

One does not justify it.

One does not identify with it.

One does not blindly act upon it.

One observes its arising, presence, transformation, and disappearance.

Thus, the practitioner sees:

“This mental state has arisen because of conditions.

It is not permanent.

It is not mine.

It is not who I am.”

This is the beginning of true Mindfulness of Mind.

Three Key Principles

1. KNOWING CLEARLY (Pajānāti)

Know the state of mind that is PRESENT.

Do not judge it.

Do not suppress it.

Simply ACKNOWLEDGE it:

"There is a mind with greed."

"There is a mind with hatred."

2. DO NOT IDENTIFY WITH IT

Do not think:

"I am greedy."

"I am angry."

Instead, recognize:

"Greed is present."

"Hatred is present."

Understand the distinction:

The one who knows ≠ the mental state being known.

3. OBSERVE CHANGE

See the mind ARISING and PASSING AWAY.

A greedy mind → becomes a mind free from greed.

An angry mind → becomes a peaceful mind.

No mental state is PERMANENT.

3.2. Practice During Sitting Meditation

Detailed Method

Stage 1: Establish Concentration (15–20 minutes)

Sit in meditation and establish the mind with Ānāpānasati (Mindfulness of Breathing).

Allow the mind to become calm and stable before contemplating it.

Stage 2: Contemplating the Mind

Step 1: Check the Present State of Mind

Ask yourself:

"What is the state of my mind right now?"

"Is there greed?"

"Is there hatred?"

"Is there delusion?"

"Is the mind concentrated or distracted?"

Step 2: Acknowledge Accurately

When a mental state is noticed:

Acknowledge it precisely:

"Mind with greed."

"Distracted mind."

"Sad mind."

Do not add:

"I am a bad person because I have greed."

That is judgment, not contemplation.

Simply note:

"Mind with greed."

This is merely acknowledging reality as it is.

Step 3: Observe Carefully

Examine the mental state you have noticed.

Is it STRONG or WEAK?

Is it CLEAR or SUBTLE?

How did it BEGIN?

How does it COME TO AN END?

Example: A Mind with Greed

Recognize:

"Mind with greed."

Observe:

Greed for what? Food? A person? An object?

What feeling accompanies this greed? Heat? Tension? Restlessness?

How strong is it? (Rate it from 1 to 10.)

Is it increasing or fading?

Step 4: See Its Change

Continue observing for 5–10 minutes.

Ask yourself:

Is this greed PERMANENT?

Does it remain equally strong?

Or is it changing?

An important discovery:

A mind with greed → after a few minutes → a mind without greed (if it is not fed or encouraged).

Or:

Greed → boredom → delusion → mindfulness → peace.

Clearly see:

Every mental state is impermanent (anicca).

Step 5: Expand to Many Mental States

After becoming familiar with one state:

Observe many different mental states throughout the day.

Eventually you will see:

The mind changes hundreds of times each hour.

There is no fixed or permanent "my mind."

Stage 3: Developing Wisdom

As contemplation deepens, you begin to realize:

A. The Mind Is Not "Self"

If the mind were truly "self,"

then it should obey our wishes.

But:

We do not want to become angry, yet anger still arises.

We want to feel happy, yet happiness cannot simply be commanded.

Therefore:

The mind is not self (anattā).

B. The Mind Does Not Belong to "Me"

We cannot keep a joyful mind forever.

We cannot instantly drive away sadness.

Therefore:

The mind is not mine.

C. The Mind Is Simply a Conditioned Phenomenon

The mind arises dependent upon conditions.

When conditions are present,

it arises.

When conditions cease,

it ceases.

There is no permanent controller behind it.

3.3. Practice in Daily Life

A. Contemplating the Mind While Working

Situation: Working on a computer.

Every 30 minutes, check the mind.

Pause for 10 seconds.

Ask:

"What is the state of my mind right now?"

Notice:

"Focused mind." → Continue working.

"Tired mind." → Take a five-minute break.

"Distracted mind." → Look for the cause (hunger, boredom, anxiety?).

"Tense mind." → Take three slow, mindful breaths.

Benefits:

Work more effectively because you know when rest is needed.

Experience less stress because you do not force the mind beyond its limits.

Produce better-quality work.

B. Contemplating the Mind During Conversation

Situation: Talking with another person.

While speaking:

Recognize:

"The mind is speaking."

Check:

Is there a desire to show off? (Conceit)

Is there a desire to argue? (Hatred)

Is there genuine care for the other person? (Loving-kindness and compassion)

While listening:

Recognize:

"The mind is listening."

Check:

Is the mind truly listening, or merely preparing a reply?

Is there judgment? ("This person is foolish." "They are wrong.")

Is there patience?

When an unwholesome mind is discovered:

Do not blame yourself:

"I am a bad person for having this mind."

Simply recognize:

"An unwholesome state of mind is present."

Then gently return to listening with full attention.

C. Contemplating the Mind Before Sleep

Review the mind at the end of the day.

Morning

What was the mind like upon waking? (Reluctant? Cheerful?)

What was the mind like during breakfast? (Hurried? Peaceful?)

Afternoon

What was the mind like while working? (Focused? Tired?)

What was the mind like during the lunch break? (Relaxed? Worried?)

Evening

What was the mind like upon returning home? (Exhausted? Calm?)

What was the mind like while interacting with family? (Kind? Irritated?)

Reflect:

Were wholesome states or unwholesome states more frequent today?

When did wholesome states arise? Why?

When did unwholesome states arise? Why?

What should receive more careful attention tomorrow?

Benefits:

You understand yourself more clearly.

You discover recurring mental patterns.

Gradually, wisdom and wholesome habits grow.

4. Types of Consciousness According to the Abhidhamma

4.1. An Overview of the 89 (or 121) Types of Consciousness

According to the Abhidhamma, consciousness (citta) is classified in great detail.

Group 1: Unwholesome Consciousness (Akusala Citta) — 12 Types

A. Greed-Rooted Consciousness (Lobha-mūla-citta) — 8 Types

These are classified according to combinations of:

With or without wrong view (diṭṭhi)

Prompted or unprompted (sasaṅkhārika / asaṅkhārika)

Accompanied by joy (somanassa) or neutral feeling (upekkhā)

Examples of the eight types:

Greed + Wrong View + Prompted + Joy

Greed + Wrong View + Unprompted + Joy

Greed + Wrong View + Prompted + Neutral Feeling

Greed + Wrong View + Unprompted + Neutral Feeling

5–8. The same four combinations, but without wrong view.

Practical Example

You see something beautiful and think,

"I deserve to own this."

This includes wrong view.

You intentionally decide to buy it.

The mind feels delighted.

→ This corresponds to Type 1.

Another example:

You see something attractive.

Without much thought, you buy it automatically.

The mind remains emotionally neutral.

→ This corresponds to Type 8.

B. Hatred-Rooted Consciousness (Dosa-mūla-citta) — 2 Types

Hatred, prompted.

Hatred, unprompted.

Examples:

Someone insults you.

You deliberately think,

"I must get revenge."

→ Prompted hatred.

Someone annoys you.

Anger arises automatically.

→ Unprompted hatred.

C. Delusion-Rooted Consciousness (Moha-mūla-citta) — 2 Types

Delusion associated with remorse (kukkucca).

Delusion associated with restlessness (uddhacca).

Examples:

Feeling regret about the past without understanding it wisely.

→ Type 1.

Feeling restless and unable to settle the mind.

→ Type 2.

Group 2: Sense-Sphere Wholesome Consciousness (Kāmāvacara Kusala Citta) — 8 Types -------- The eight types correspond structurally to the eight greed-rooted types of consciousness, but they are WHOLESOME.

They are classified according to three pairs:

Associated with knowledge or dissociated from knowledge (ñāṇa-sampayutta / ñāṇa-vippayutta)
Unprompted or prompted (asaṅkhārika / sasaṅkhārika)
Accompanied by joy or by equanimity (somanassa / upekkhā)

Examples:

Giving with an understanding of kamma and its results, doing so spontaneously, and feeling joyful:

→ Wholesome Type 1.

Performing a wholesome deed without a clear understanding of kamma, after being encouraged by someone else, and with a neutral feeling:

→ Wholesome Type 8.

Important note:

“Unprompted” does not mean careless or accidental. It means that the wholesome consciousness arises naturally, without needing encouragement from oneself or another person.

“Prompted” means that the action occurs after reflection, persuasion, encouragement, or deliberate stimulation.

Groups 3–8: Resultant, Functional, Jhānic, Path, and Fruition Consciousness

The remaining groups include:

Resultant consciousness (vipāka-citta)
Functional consciousness (kiriya-citta)
Fine-material-sphere consciousness
Immaterial-sphere consciousness
Path consciousness
Fruition consciousness

Altogether, consciousness is classified into 89 types, or 121 types when certain supramundane consciousnesses are further classified according to the fivefold jhāna system.

4.2. The Practical Meaning of This Classification

It is not necessary for every practitioner to memorize all 89 types of consciousness.

However, several essential principles should be understood.

The Mind Is EXTREMELY DIVERSE

The mind is not limited to simple categories such as “happy” or “sad.”

Every moment of consciousness has its own particular qualities:

Wholesome or unwholesome
Associated with knowledge or without knowledge
Joyful or neutral
Prompted or unprompted
Rooted in greed, hatred, or delusion
Rooted in non-greed, non-hatred, and wisdom

Each mind-moment possesses its own causes, associated mental factors, object, and ethical quality.

The Mind Is NOT FIXED

An unwholesome mind can be followed by a wholesome mind.

A mind filled with anger can be followed by mindfulness.

A greedy mind can be followed by generosity.

A confused mind can be followed by wisdom.

Therefore, there is no permanently “bad person” or permanently “good person.”

At the level of direct observation, there are only:

Unwholesome states arising in particular moments
Wholesome states arising in particular moments

A person is not an unchanging identity. What we call a “person” is a changing process of body and mind arising according to conditions.

PRACTICE MEANS CULTIVATING THE WHOLESOME AND ABANDONING THE UNWHOLESOME

Every time a wholesome volition arises, it contributes to wholesome kamma.

Every time an unwholesome volition arises, it contributes to unwholesome kamma.

Through repeated cultivation:

Wholesome states arise more easily.
Mindfulness becomes more natural.
Greed, hatred, and delusion gradually weaken.
Wisdom becomes more firmly established.
The mind increasingly inclines toward the Dhamma.

This is the gradual training of the mind.

5. Mental Factors — Cetasika
5.1. Definition

Cetasikas are mental factors that arise together with consciousness (citta).

Consciousness never arises entirely alone.

For example, when a greed-rooted consciousness arises, it is accompanied by various mental factors, such as:

Contact (phassa)
Feeling (vedanā)
Perception (saññā)
Volition (cetanā)
One-pointedness (ekaggatā)
Greed (lobha)
Delusion (moha)

According to the Abhidhamma, there are 52 mental factors, divided into three major groups.

A. Ethically Variable Mental Factors — 13 Types

These mental factors may accompany wholesome, unwholesome, resultant, or functional consciousness, depending upon the particular type of mind.

They are divided into:

Seven Universals

These arise in every single moment of consciousness:

Phassa — Contact

The coming together of consciousness, the sense base, and the object.

Vedanā — Feeling

The experience of an object as pleasant, painful, or neutral.

Saññā — Perception

The recognition and marking of an object.

Cetanā — Volition

The mental factor that organizes the associated states and intends an action.

Ekaggatā — One-pointedness

The unification of the mind upon one object.

Jīvitindriya — Mental Life Faculty

The factor that maintains the life of the associated mental states during that mind-moment.

Manasikāra — Attention

The turning and directing of the mind toward the object.

Six Occasionals

These arise only in certain types of consciousness:

Vitakka — Initial Application

Directing the mind toward the object.

Vicāra — Sustained Application

Continuously examining or remaining engaged with the object.

Adhimokkha — Decision

The mental resolution or determination regarding the object.

Viriya — Energy

Mental effort and exertion.

Pīti — Joy or Rapture

Mental delight and uplifting interest in the object.

Chanda — Desire-to-Act

The wish or willingness to perform an action.

Chanda is not necessarily craving. It may be wholesome, unwholesome, or ethically neutral depending upon the consciousness with which it arises.

B. Unwholesome Mental Factors — 14 Types

These arise only in unwholesome consciousness.

Four Universal Unwholesome Factors

These accompany every unwholesome consciousness:

Moha — Delusion

Not understanding reality as it truly is.

Ahirika — Moral Shamelessness

Lack of inward shame concerning wrongdoing.

Anottappa — Moral Fearlessness

Lack of wise concern about the consequences of wrongdoing.

Uddhacca — Restlessness

Mental agitation and instability.

Three Factors of the Greed Group
Lobha — Greed or Attachment

Grasping at and clinging to an object.

Diṭṭhi — Wrong View

Misunderstanding reality, especially taking impermanent and conditioned phenomena to be self or belonging to self.

Māna — Conceit

Comparison in terms of:

“I am better.”
“I am equal.”
“I am inferior.”

All three remain forms of self-comparison.

Four Factors of the Hatred Group
Dosa — Hatred or Aversion

Resistance, hostility, irritation, or anger toward an object.

Issā — Envy

Displeasure at another person’s success or good fortune.

Macchariya — Avarice

The unwillingness to share one’s possessions, status, knowledge, relationships, or advantages.

Kukkucca — Remorse or Worry

Unwholesome regret over past wrongdoing or neglected good actions.

Three Occasional Unwholesome Factors
Thīna — Sloth

Mental heaviness and lack of active energy.

Middha — Torpor

The sluggishness and unwieldiness of the associated mental factors.

Vicikicchā — Doubt

Uncertainty that prevents the mind from committing itself to the truth and the practice.

C. Beautiful Mental Factors — Sobhaṇa Cetasika — 25 Types

These accompany beautiful consciousness, including wholesome consciousness and certain resultant and functional states.

Nineteen Universal Beautiful Factors

These arise in every beautiful consciousness:

Saddhā — Faith or Confidence
Sati — Mindfulness
Hiri — Moral Shame
Ottappa — Moral Concern
Alobha — Non-greed
Adosa — Non-hatred
Tatramajjhattatā — Mental Balance
8–9. Tranquillity of the mental factors and consciousness
10–11. Lightness of the mental factors and consciousness
12–13. Pliancy of the mental factors and consciousness
14–15. Adaptability of the mental factors and consciousness
16–17. Proficiency of the mental factors and consciousness
18–19. Rectitude of the mental factors and consciousness
Three Abstinences — Virati
Sammā-vācā — Right Speech

Abstaining from false, divisive, harsh, and useless speech.

Sammā-kammanta — Right Action

Abstaining from killing, stealing, and sexual misconduct.

Sammā-ājīva — Right Livelihood

Abstaining from wrong means of earning a living.

Two Immeasurables — Appamaññā
Karuṇā — Compassion

The sincere wish that beings be free from suffering.

Muditā — Appreciative Joy

Rejoicing in the happiness, virtue, and success of others.

Loving-kindness (mettā) is represented within the mental factor of non-hatred (adosa) when it is developed as the wish for beings to be happy.

One Faculty of Wisdom
Paññindriya — Wisdom Faculty

The direct discernment of phenomena according to their true nature.

It understands:

Wholesome and unwholesome
Cause and result
Impermanence
Unsatisfactoriness
Not-self
The Four Noble Truths
5.2. The Practical Meaning of Mental Factors

Understanding mental factors helps us to:

IDENTIFY THE MIND PRECISELY

Instead of merely thinking:

“I am angry,”

recognize:

“A consciousness associated with the mental factor of hatred is present.”

Instead of thinking:

“I am greedy,”

recognize:

“The mental factor of greed is present within this mind-moment.”

This is a more precise and less personal way of observing experience.

DISIDENTIFY FROM MENTAL PHENOMENA

“I” am not consciousness.

“I” am not a mental factor.

Consciousness and mental factors are simply conditioned phenomena that:

Arise
Perform their functions
Cease

There is no permanent owner hidden within them.

CULTIVATE WHOLESOME MENTAL FACTORS

Develop:

Faith
Mindfulness
Moral shame
Moral concern
Non-greed
Non-hatred
Compassion
Appreciative joy
Wisdom

Abandon:

Greed
Hatred
Delusion
Envy
Avarice
Conceit
Wrong view

This is how the mind is gradually purified.

6. Contemplating the Mind in Specific Situations
6.1. Working with Greed — Lobha
Situation: Wanting to Buy Something Unnecessary
Step 1: Recognize It

Acknowledge:

“A mind with greed is arising.”

“Wanting is present.”

Do not immediately obey or suppress it.

Simply know it clearly.

Step 2: Observe It Carefully

Where is the bodily sensation associated with this wanting?

In the chest?
In the head?
In the stomach?

What does it feel like?

Heat?
Tightness?
Pressure?
Restlessness?

How strong is it on a scale from one to ten?

Step 3: Examine the Associated Mental Factors

Is wrong view present?

“I deserve to have this.”

“Once I possess it, I will be truly happy.”

Is conceit present?

“Other people have it, so I must have it too.”

Is delusion present?

Perhaps the mind is failing to see:

The financial cost
The time required
The burden of ownership
The short duration of pleasure
The possibility of regret
Step 4: Apply Wise Contemplation
A. Contemplate Impermanence

Ask:

“Is this feeling of wanting permanent?”

Wait for five minutes and observe.

Is the desire still as strong as it was at the beginning?

In many cases, it gradually weakens when it is not continually fed by thoughts and images.

B. Contemplate Unsatisfactoriness

Ask:

“If I buy this, how long will the happiness last?”

Often, the excitement lasts only briefly.

After several days, the object becomes ordinary.

Then ask:

“Is this temporary pleasure worth the money, time, effort, and space it requires?”

C. Contemplate Not-Self

Ask:

“Is this wanting truly ‘me’?”

“Can I command it to arise or disappear exactly as I wish?”

See clearly:

Greed is a conditioned mental phenomenon.

It is not a permanent self.

It is not an owner.

It is not “mine” in any ultimate sense.

Step 5: Make a Wise Decision

After contemplation, the mind becomes calmer.

Then decide:

Is this object genuinely useful?
Can I afford it responsibly?
Am I buying it because of a real need or because of craving?

The purpose is not to reject every possession.

The purpose is to avoid becoming blindly controlled by craving.

When you decide not to follow unnecessary greed, understand:

“Greed arose, but it did not have to become action.”

This is a small victory.

Many small victories gradually lead toward freedom.

Long-Term Result

Every time greed is known without being followed:

Its power weakens.
Contentment grows.
Wisdom becomes stronger.
The mind becomes less dependent upon material things.
Inner freedom increases.
6.2. Working with Hatred — Dosa
Situation: Being Insulted by Another Person
Step 1: Recognize It Immediately

Acknowledge:

“A mind with hatred is arising.”

“Anger is present.”

Do not add:

“I must not be angry.”

Simply know what is present.

Step 2: Do Not Act Immediately

A useful rule is:

Do not speak or act while anger is strongly controlling the mind.

Take three to five slow, mindful breaths.

When possible, temporarily step away from the situation.

This is not running away from the problem.

It is preventing an unwholesome mind from producing harmful speech or action.

Step 3: Observe Anger in the Body

Notice:

Is the chest hot?
Is the face becoming warm?
Is the heart beating quickly?
Are the hands tightening?
Is the jaw clenched?
Is the breath becoming short?

JUST OBSERVE.

Do not judge the sensations.

Step 4: Recognize the Associated Mental Factors

Dosa: The basic aversion or hostility.

Issā: Envy, when present.

Moha: Delusion that prevents clear understanding.

Māna: Conceit that thinks:

“I have been insulted.”

“How dare this person speak to me in that way?”

Conceit strengthens the sense that a solid “I” has been attacked.

Step 5: Apply Dhamma Contemplation
A. Contemplate the Impermanence of Anger

Ask:

“Will this anger remain this strong forever?”

Observe it for ten minutes.

How has it changed?

If it is not fed by repeated hostile thinking, it usually decreases.

B. Contemplate the Unsatisfactoriness of Anger

Ask:

“Does anger make the mind happy?”

No.

“Does uncontrolled anger solve the problem wisely?”

Usually not.

“Does anger harm the person in whom it arises?”

Yes.

It disturbs:

Sleep
Concentration
Relationships
Physical well-being
Peace of mind
C. Contemplate Not-Self

Ask:

“What exactly has been insulted?”

At the level of immediate experience, there are:

Sounds entering the ear
Perception interpreting their meaning
Feeling arising
Mental reactions following

A permanent self cannot be found within this process.

This does not mean that harmful behavior should be accepted.

It means that the situation can be handled without building a solid identity around:

“Me, the one who has been attacked.”

Step 6: Cultivate Loving-Kindness — Mettā

Reflect upon the person who insulted you:

“This person also wishes to be happy.”

“This person also wishes to avoid suffering.”

“This person may be acting through delusion, fear, anger, or personal suffering.”

“May this person be free from hostility.”

“May this person be free from suffering.”

“May this person develop wisdom and peace.”

Loving-kindness does not mean approving harmful conduct.

It means refusing to respond with hatred.

Step 7: Act with Wisdom

After the mind has become calm, examine the insult.

Was there some truth in it?

If YES:

Accept what is true.
Correct your mistake.
Be grateful for the opportunity to improve.

If NO:

Explain calmly when explanation is useful.
Remain silent when silence is wiser.
Establish an appropriate boundary when necessary.

Do not retaliate.

Do not use abusive speech.

Act from wisdom, compassion, and self-restraint.

Result
The situation is handled more effectively.
Further unwholesome kamma is avoided.
The mind remains clearer.
There is less remorse afterward.
Each victory over anger gradually weakens anger.
6.3. Working with Delusion — Especially Living Without Awareness
Situation: Passing Through the Entire Day Without Clear Awareness

Signs of delusion and heedlessness include:

Working without remembering what you have done
Finishing a meal without clearly knowing what you ate
Arriving home without remembering the journey
Moving through activities mechanically
Constantly wandering in scattered thoughts
Living mainly in memories, fantasies, and worries
A. Establish “Anchors of Awareness” During the Day

Choose five to seven regular activities.

Upon Waking

Before getting out of bed, know five breaths clearly.

While Washing Your Face

Feel the water touching the skin.

Know the movements of the hands.

During Breakfast

Chew the first five mouthfuls mindfully.

Know:

Lifting
Touching
Chewing
Tasting
Swallowing
At Midday

Pause for one minute and examine the mind.

Upon Returning Home

Stop at the door.

Take three mindful breaths before entering.

During Dinner

Practise in the same way as during breakfast.

Before Sleep

Review the day for five minutes.

B. Use a “Mindfulness Bell”

Set a gentle reminder every one or two hours.

When it sounds:

Stop briefly.
Ask: “What is the mind doing?”
Know the current posture.
Take three mindful breaths.
Continue the activity with clear comprehension.

The reminder is not mindfulness itself.

It is only a condition that helps mindfulness arise.

C. Make a Short End-of-Day Record

Before sleeping, write:

Approximately how much of today was lived with awareness?
During which activities was mindfulness clearest?
When was mindfulness lost?
What conditions caused distraction?
What will receive more attention tomorrow?

Do not use the review to blame yourself.

Use it to understand causes and conditions.

Long-Term Result

Gradually:

Awareness becomes more habitual.
Life feels clearer and more vivid.
Fewer activities are performed mechanically.
The feeling that “life is passing without being known” decreases.
Concentration and insight develop.
7. The Relationship Between Mind and Jhāna
7.1. The Five Jhāna Factors — Jhānaṅga

When the mind develops deep concentration, the jhāna factors become prominent.

1. Vitakka — Initial Application

Vitakka directs and places the mind upon the meditation object.

It is like placing the mind firmly upon its proper foundation.

2. Vicāra — Sustained Application

Vicāra keeps the mind connected with and engaged in the object.

It is the continued examination or sustained presence of the mind upon the object.

3. Pīti — Rapture

Pīti is uplifting joy or enthusiastic interest.

The commentarial system describes five degrees:

Minor rapture
Momentary rapture
Wave-like rapture
Uplifting rapture
Pervading rapture

Pīti may energize the body and mind.

4. Sukha — Happiness

Sukha is the pleasant and satisfying experience of mental ease.

It is calmer and more settled than rapture.

Pīti is like the excitement of seeing water after a long journey.

Sukha is like peacefully drinking and resting beside that water.

5. Ekaggatā — One-Pointedness

Ekaggatā is the unification of the mind upon a single object.

The mind remains stable and does not scatter toward other objects.

7.2. The Four Jhānas

The early discourses commonly present four jhānas.

First Jhāna — Paṭhama-jhāna

The first jhāna possesses:

Initial application
Sustained application
Rapture
Happiness
Unification of mind

The mind is secluded from sensual pleasures and unwholesome states.

The Five Hindrances have been suppressed.

Experience:

Joyful
Light
Unified
Stable
Secluded from ordinary sensual activity
Second Jhāna — Dutiya-jhāna

Initial and sustained application become still.

The prominent factors are:

Rapture
Happiness
Unification of mind

The mind is internally confident and unified.

It remains on the object without the active application required in the first jhāna.

Experience:

Deeper calm
Stronger unification
Less mental movement
Happiness born of concentration
Third Jhāna — Tatiya-jhāna

Rapture fades because its uplifting movement is comparatively coarse.

The prominent qualities are:

Happiness
Equanimous observation
Mindfulness
Clear comprehension
Unification

Experience:

Quiet happiness
Deep composure
No excitement
Strong mindfulness and equanimity

The Noble Ones describe such a meditator as one who dwells happily, equanimous and mindful.

Fourth Jhāna — Catuttha-jhāna

Pleasure and pain are abandoned, together with previous joy and sorrow.

The mind possesses:

Equanimity
Purity of mindfulness
Unification

Experience:

Complete balance
Neither pleasure nor pain
Profound stillness
Exceptionally purified mindfulness

The fourth jhāna provides a powerful foundation for higher knowledge and insight.

However, insight may also be developed using other suitable levels of concentration.

7.3. Contemplating the Mind in Relation to Jhāna
A. While Entering or Dwelling in Concentration

Know:

“The mind is concentrated.”

Know the presence of qualities such as:

“Rapture is present.”

“Happiness is present.”

However, do not perform excessive analysis during absorption.

Too much investigation may disturb the concentration.

B. After Emerging from Jhāna

Review the concentrated state:

What factors were present?
What factors were absent?
How did the mind enter?
How long did it remain?
How did it emerge?

Compare:

The first jhāna is coarser than the second.
The second is coarser than the third.
The third is coarser than the fourth.
Even the most refined concentration arises and passes away.

Clearly understand:

Jhāna is conditioned.
Jhāna is impermanent.
Jhāna cannot be held forever.
Jhāna is not self.
There is no permanent “I” who possesses jhāna.

There is only a conditioned state arising when its necessary causes have been developed.

C. Compare the Concentrated and Unconcentrated Mind

Compare:

The mind in concentration
The mind outside concentration

See clearly:

The mind can become extremely purified, stable, and peaceful.

But also understand:

Even the highest conditioned concentration still belongs to conditioned existence.

Jhāna itself is not Nibbāna.

When developed together with right view and insight, concentration becomes an essential support for liberation.

8. Mind and the Path of Awakening
8.1. Path Consciousness and Fruition Consciousness
Path Consciousness — Magga-citta

Path consciousness is supramundane consciousness that directly realizes Nibbāna and performs the function of eliminating the corresponding defilements.

It arises for only one mind-moment at each stage of awakening.

There are four types of Path Consciousness.

1. Stream-Entry Path Consciousness

Sotāpatti-magga-citta

It completely eradicates:

Identity view (sakkāya-diṭṭhi)
Doubt (vicikicchā)
Clinging to rites and practices as sufficient for purification (sīlabbataparāmāsa)

The practitioner directly realizes the Four Noble Truths and enters the irreversible stream leading to liberation.

2. Once-Return Path Consciousness

Sakadāgāmi-magga-citta

It further weakens:

Sensual desire
Aversion

These have not yet been completely eradicated, but their strength is greatly reduced.

3. Non-Return Path Consciousness

Anāgāmi-magga-citta

It completely eradicates:

Sensual desire (kāmarāga)
Aversion (paṭigha)

The Non-returner is no longer reborn in the sensual realm.

4. Arahant Path Consciousness

Arahatta-magga-citta

It eradicates the remaining higher fetters:

Craving for fine-material existence
Craving for immaterial existence
Conceit
Restlessness
Ignorance

With this realization, all ten fetters are destroyed.

Fruition Consciousness — Phala-citta

Immediately after the single Path moment, Fruition Consciousness arises.

It experiences the peace of Nibbāna as the result of the Path.

Immediately following the Path, Fruition normally occurs for two or three mind-moments, depending upon the preceding cognitive process.

After realization, Noble Ones may also enter Fruition Attainment — Phala-samāpatti, dwelling with Nibbāna as the object for a chosen period when the necessary mastery and conditions are present.

8.2. Contemplating the Mind at Different Stages of Practice
Ordinary Worldling — Puthujjana

The ordinary person has not yet directly realized Nibbāna through supramundane Path Consciousness.

The mind changes continuously:

Wholesome
Unwholesome
Resultant
Functional

Defilements often influence thought, speech, and action.

Practice consists of:

Increasing wholesome consciousness
Reducing unwholesome consciousness
Developing virtue
Establishing mindfulness
Strengthening concentration
Cultivating insight into impermanence, unsatisfactoriness, and not-self
Stream-Enterer — Sotāpanna

The Stream-enterer no longer possesses greed-rooted consciousness associated with wrong view.

Identity view has been eradicated.

The Stream-enterer no longer takes the five aggregates to be a permanent self in the way an ordinary worldling does.

However:

Sensual desire may still arise.
Anger may still arise.
Conceit may still arise.
Subtle ignorance remains.

Practice continues in order to further weaken sensual desire and aversion.

Once-Returner — Sakadāgāmi

In the Once-returner:

Sensual desire is greatly weakened.
Aversion is greatly weakened.
Strong forms of these defilements arise much less frequently.

Practice continues toward their complete eradication.

Non-Returner — Anāgāmi

The Non-returner has completely eradicated:

Sensual desire toward sense objects
Aversion and hatred

No hatred-rooted consciousness arises in a Non-returner.

However, subtle defilements remain:

Craving for fine-material existence
Craving for immaterial existence
Conceit
Restlessness
Ignorance

Practice continues until these final fetters are destroyed.

Arahant

The Arahant has no unwholesome consciousness.

Greed, hatred, and delusion have been completely eradicated.

The Arahant still experiences:

Resultant consciousness produced by past kamma
Functional consciousness necessary for ordinary activities
Sense experience
Bodily pleasure and pain
Perception and thought

However, no new kamma capable of producing future rebirth is accumulated.

The Arahant’s actions are functional rather than karmically productive.

There is:

No attachment
No hatred
No delusion
No clinging to the five aggregates
No future renewed existence

The training has been completed.

The holy life has been lived.

What had to be done has been done.

There is no further becoming.

9. Practicing Contemplation of Mind (Cittānupassanā) – A Practical Training Path
9.1. Weeks 1–4: Becoming Familiar

Goal: Begin recognizing the state of the mind.

Practice:

Check the mind three times each day:

Morning (after waking): "How is the mind now?"
Midday: "How is the mind now?"
Evening (before sleeping): "How is the mind now?"

Simply notice the basic qualities:

Happy / Unhappy / Neutral
Collected / Distracted
Peaceful / Restless

Keep a simple journal:

Write one sentence about your mind each day.

Example:

"Today the mind was restless most of the time."

Expected result:

Develop the habit of observing the mind.
Begin to realize that the mind changes many times throughout the day.
9.2. Months 2–3: Deepening the Practice

Goal: Observe the mind in greater detail.

Practice:

Increase to 5–7 mind check-ins each day.

Observe according to the Three Unwholesome Roots (Akusala-mūla):

Is there greed (lobha)?
Is there hatred (dosa)?
Is there delusion (moha)?

Whenever an unwholesome mind appears:

Do not blame yourself.
Simply acknowledge:
"An unwholesome state is present."
Take three mindful breaths.
Gently allow the mind to return to a wholesome state.

Daily sitting meditation (30 minutes):

15 minutes of Ānāpānasati (Mindfulness of Breathing)
15 minutes of contemplating the mind

Expected result:

Recognize mental states more quickly.
Become less likely to be carried away by unwholesome states.
9.3. Months 4–6: Establishing Stability

Goal: Maintain continuous mindfulness of the mind.

Practice:

Try to sustain continuous awareness of the mind:

At all times
In every place
During every activity

Practice deeper observation:

Instead of merely noticing, "There is greed," ask:

"What kind of greed is this?"

Instead of merely noticing, "There is anger," observe:

"How strong is it? What conditions gave rise to it?"

Daily sitting meditation (45–60 minutes):

20 minutes of Ānāpānasati
40 minutes of detailed contemplation of the mind

If suitable conditions are available:

Attend a meditation retreat.
Develop deeper concentration (samādhi).
Continue observing the mind while the mind is well concentrated.

Expected result:

The mind becomes much more stable.
Defilements arise less frequently.
Insight into non-self (anattā) begins to deepen.
9.4. From the First Year Onward: Deep Practice

Goal: Progress toward realization of the Noble Path.

Practice:

If circumstances allow:

Practice full-time.
Attend long-term meditation retreats lasting 1–3 months.

Develop Vipassanā (Insight Meditation):

From contemplating the mind, directly see:

Impermanence (anicca)
Suffering (dukkha)
Non-self (anattā)

Gradually cultivate the Sixteen Stages of Insight Knowledge (Vipassanā-ñāṇa) as described in the Theravāda tradition.

Aim toward the first stage of awakening:

Stream-entry (Sotāpatti).

Its realization includes abandoning personality view (sakkāya-diṭṭhi), no longer taking the mind and body to be a permanent self.

Expected result:

Depending on one's spiritual faculties (indriya), accumulated kamma, and diligent practice:

Progress toward the stages of awakening.

Or, at the very least:

A mind that is far purer,
More stable,
And much freer from suffering.
10. Common Mistakes When Contemplating the Mind
10.1. Mistake #1: Identifying With the Mind

Signs:

Thinking:

"I am greedy."

"I am angry."

"I am a bad person."

Blaming or hating yourself because unwholesome states arise.

Why this is incorrect:

This strengthens attachment to self instead of weakening it.

It creates even more suffering.

Correction:

Remember:

"Greed is present." (not "I am greedy.")

"Anger is present in the mind." (not "I am angry.")

Understand the distinction:

The observer is not the observed mental state.

10.2. Mistake #2: Suppressing Unwholesome States

Signs:

When greed arises:

Try to force it to disappear immediately.

When anger arises:

Force yourself to "stop being angry."

Why this is incorrect:

Suppression often means using aversion to fight greed or anger.

The defilement does not disappear.

It is only pushed beneath the surface and may return with greater force.

Correction:

Simply observe.

Do not suppress.

Allow the unwholesome state to be present.

See its impermanent nature.

When conditions cease, it naturally passes away.

10.3. Mistake #3: Overanalyzing

Signs:

Trying to identify:

"Which of the 89 types of consciousness is this?"

Thinking excessively about theory.

Why this is incorrect:

This is conceptual thinking (vitakka-vicāra),

not direct observation.

The mind becomes tired and loses concentration.

Correction:

Keep it simple.

Just recognize:

"Greedy mind."

"Angry mind."

Detailed classification is unnecessary during practice.

Experience directly more than you think about it.

10.4. Mistake #4: Forgetting Wholesome States

Signs:

Only noticing the mind when it is unwholesome.

Never recognizing wholesome mental qualities.

Why this is incorrect:

It creates the false impression:

"My mind is always bad."

This weakens confidence and motivation.

Correction:

Also acknowledge wholesome states.

"Loving-kindness is present."

"Generosity is present."

Practice Anumodanā—rejoicing in wholesome qualities.

Encourage yourself to continue cultivating them.

11. Summary of Contemplation of Mind
Key Principles

The mind is the root of all actions.

Wholesome mind → Wholesome actions → Happiness.

Unwholesome mind → Unwholesome actions → Suffering.

Contemplating the mind is the key.

Understand the mind → Train the mind → Move toward liberation.

Do not understand the mind → Be controlled by the mind → Continue wandering in saṃsāra.

The mind is not "self."

This is one of the deepest realizations of non-self (anattā).

When this is seen clearly,

attachment gradually falls away,

and freedom becomes possible.

A Daily Reflection

"The mind is simply the mind—not 'me,' not 'mine.' It arises dependent on conditions and ceases dependent on conditions. My task is simply to know it clearly, not to control it."

End of Part 2

📚 TABLE OF CONTENTS

* Part 1:
* Part 2:
* Part 3:
* Part 4 (Conclusion):

👉 Please read the parts in order to gain a complete understanding of the entire teaching.