Reply To: Vedanānupassanā and Cittānupassanā


1) Correct.
– Note that somanassa/domanassa vedana arise due to “samphassa-ja-vedana” or “mind-made vedana”.
– Once one starts understanding that things in this world are not worth pursuing, such “mind-made vedana” will start decreasing.

2) Yes. It is important to understand what is meant by “kāye kāyānupassī viharati,” “vedanāsu vedanānupassī viharati,” “citte cittānupassī viharati,” and ” dhammesu dhammānupassī viharati.”
– They mean “to be mindful of kāya, vedanā, citta, and dhamma.”

Kāya can be interpreted in several ways: (i) real nature of the physical body made up with inert matter (four great elements), (ii) how one acts with the physical body, and, (iii) how such actions arise based on “samphassa-ja-vedana.”

That last one connects to the next section on vedanā. When “samphassa-ja-vedana” arise, one must contemplate that they arise due to one’s attachments and that such vedana can lead to improper actions with bad consequences. That is simply “vedanāsu vedanānupassī viharati,” or being mindful of the real nature of “samphassa-ja-vedana” at all times.

The section on citta does the same but states a bit differently. When greedy, angry, ignorant thoughts (citta) arise, one must “catch them ASAP” and stop them.

The last section on dhamma explains the core teachings that explain how “samphassa-ja-vedana” arise and how one gets into trouble by attaching to them and making foolish decisions, thereby extending future suffering.

B). C). Yes. Nice.

D) “‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.”
– That is what both you and I described above.
– When one understands the true nature of this world (yāvadeva ñāṇamattāya paṭissatimattāya,) one will live without getting attached to worldly things (anissito ca viharati, where “anissita” means realizing the unfruitfulness of worldly things). The phrase, “ca kiñci loke upādiyati” means similar to the latter: “not to upadana things in this world.”

3.) “My understanding of Cittanupassana is the practice where one should be mindful of the vaci saṅkhāra before they have a chance to develop into speech and kaya saṅkhāra” and the rest.
– That is exactly right!

B) The list of things in the “3. Cittānupassanā” section (see, “Mahāsa­tipa­ṭ­ṭhāna Sutta (DN 22)” are the types of citta to be avoided with wisdom. Those start with “Idha, bhikkhave, bhikkhu sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti.” or “one understands, these are greedy citta.” The next one is to see the non-greedy thoughts (and to cultivate them), i.e., “Vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti.”
– “Saṅkhitta citta” are “foolish,” and “Vikkhitta citta” are “scattered/excited.” This is the only pair that is not opposite of each other.
– “Mahaggata citta” are those that transcend kama loka, i.e., sensual pleasures. They can be jhana or the cultivation of Nibbana (transcending jhana as well). “Amahaggata citta” are sensual thoughts.
– So, for most of the pairs of cittas listed, one type is to be discarded and the opposite to be cultivated.

C) As explained above, “Mahaggata citta” may be cultivating jhana or progress toward Nibbana.
As one cultivates the Noble Path, jhanas may be attained on the way.

D) Yes.

A) Yes. That is correct.

B) “Samudaya­dhammā­nu­passī vā cittasmiṁ viharati, vayadhammānupassī vā cittasmiṁ viharati, samudaya­va­ya­dhammā­nu­passī vā cittasmiṁ viharati.”
– This is mainly about how various types of “bad citta” (described under #3) arise (samudaya) and how they can stopped from arising (vaya). For example, suppose a greedy thought arises. Then one should contemplate how it arose via Paticca Samuppada (with attachment to a “mind-pleasing rupa.”)
C) “‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.”
– It says that when one cultivates cittanupassana, one’s wisdom will grow, and one will gradually lose attachments to this world (i.e., move toward Nibbana.)