Cittavaggo : Chapter 3. Mind
Chapter 3 is about “citta“= “mind“.
The subject we explore is the mind. This chapter is about getting to know the mind.
What is the mind?
The mind is the action of distinguishing and recognizing objects in response to external stimuli. First, the unconscious determines whether the object is dangerous or not (emotion), and then the conscious determines how to act (feeling). These actions are the mind.
DhP.3-33
Phandanaṃ capalaṃ cittaṃ, agitation unsteady mind dūrakkhaṃ dunnivārayaṃ; hard-to-guard hard-to-check Ujuṃ karoti medhāvī, straightly make wise usukārova tejanaṃ. arrow-maker-as arrow
An upset and unstable mind is difficult to control and protect.
The wise man corrects the mind
like a craftsman makes a straight arrow.
explanation
Our minds are always running to the past and to the future, never sitting still for a moment.
DhP.3-34
Vārijova thale khitto, fish-like ground thrown okamokataubbhato; Water-comfort-thrown up Pariphandatidaṃ cittaṃ, trembles mind māradheyyaṃ pahātave. under-the-power-of-māra abandon
Like a fish thrown out of water onto dry ground,
the mind trembles with fear of leaving Māra’s world.
explanation
When our mind tries to leave Māra‘s world, the world of the ego, we are afraid and trembling because the familiar environment is gone and we are unable to cope with the new situation. What is Māra?
DhP.3-35
Dunniggahassa lahuno, difficult-control quick yatthakāmanipātino; where-falling-pleasure Cittassa damatho sādhu, mind self-control well cittaṃ dantaṃ sukhāvahaṃ. mind trained bringing-happiness
The mind quickly falls into pleasure,
it is difficult to control.
But it is good to exercise self-control,
a well-trained mind brings happiness.
explanation
The mind moves very quickly. Without a bit of pause, “I want what I like“, “I want what I don’t like gone“, the mind goes where it pleases with greed. Once the mind wants it, it keeps wanting it until it gets it. Or, as soon as we don’t like it, anger appears in our minds and we wish it would go away. It is difficult to control it.
DhP.3-36
Sududdasaṃ sunipuṇaṃ, very-difficult-do-see very-subtle yatthakāmanipātinaṃ; where-falling-pleasure Cittaṃ rakkhetha medhāvī, mind guard wise cittaṃ guttaṃ sukhāvahaṃ. mind guraded bringing happiness
The mind is difficult to grasp and very subtle.
It jumps at anything it wants.
The wise one protects his mind,
when the mind is protected, it becomes happy.
explanation
How do we protect our minds?
It is to prevent the ‘kilesa (polluting thoughts)’ such as greed, anger (hatred), and ignorance (delusion) which result in suffering from appearing in the mind.
DhP.3-37
Dūraṅgamaṃ ekacaraṃ, going-afar one-who-lives-alone asarīraṃ guhāsayaṃ; not-body cave-oneself Ye cittaṃ saṃyamessanti, who mind will-be-restrained mokkhanti mārabandhanā. will-be-free mara-bond
The mind wanders off on its own.
It has no substance and is hidden deep in the heart.
Whoever controls this mind
will be free from the bondage of Māra.
analysis
guhā: a hiding place; cave; heart. gūhati = to hide
explanation
The mind can go as far as it wants to go to the past and future worlds. The mind is busy enjoying memories of the past and dreaming of the future. Or the mind is busy regretting past events and worrying about the future. In any case, the uncontrolled mind is not here now.
What we need to control is within ourselves, not in the outside world. Buddha said: if you can only control your mind, there is nothing else to control.
One who can control the mind so that it does not go out on its own will no longer be bound by it and will not have suffering.
DhP.3-38
Anavaṭṭhitacittassa, not-established-mind saddhammaṃ avijānato; true-dhamma not-knowing Pariplavapasādassa, unsteady-clearness paññā na paripūrati. wisdom not become-perfect
The mind cannot be established
without understanding the truth of Dhamma.
If the purification of the mind is unstable,
enlightenment will not be complete
and wisdom will not appear.
explanation
To establish the mind is to realize and be aware of it. Be aware that “my mind is unsure and anxious right now. As you continue to do this, your mind will become stable and unshakable, and enlightenment will be complete. Then wisdom will naturally appear.
DhP.3-39
Anavassutacittassa, not-lustful-mind ananvāhatacetaso; not-confusion-thought Puññapāpapahīnassa, good-evil-abandoned natthi jāgarato bhayaṃ. not-present awake
One whose mind is free from lustful
who has no confusion
who is awake and free from notions of right and wrong.
There is nothing to fear.
analysis
an-avassuta-citta: an-ava-su-ta-citta: not displeasure–pleasure-that mind = mind without pleasure and displeasure
explanation
Our minds are very fearful. Why are they fearful?
Because in a mind that is not pure, there is pleasure and displeasure.
When there is something we like, we want it and our mind fears losing it. Also, when there is something we don’t like, we develop anger and the mind fears its discomfort.
Out of like comes greed, out of dislike comes anger.
A confused mind is also fearful. The mind is scared because it does not know what will happen. If it knows, the mind is calm. The mind is confused because it is ignorant.
When like (greed), dislike (anger), and ignorance are eliminated, there is no fear in the mind.
The same is true for good and evil. What is considered good in our society may be evil in another society. Good and evil are merely values that are valid only within a very narrow range, and from a cosmic perspective, they are merely biases.
If we can abandon our judgments of like/dislike, good/evil, and are not ignorant, there is nothing more to fear in this world.
DhP.3-40
Kumbhūpamaṃ kāyamimaṃ viditvā, water-pot similar body-this know nagarūpamaṃ cittamidaṃ ṭhapetvā; citadel-parable mind-even having-placed Yodhetha māraṃ paññāvudhena, soldier-then Mara wisdom-weapon-as jitañca rakkhe anivesano siyā. conquest-and guarding not-attachment will-be
Understanding this body like a fragile clay pot,
establish this mind like a citadel.
Fighting Māra with wisdom as a weapon.
Do not be attached,
but protect what you have conquered.
analysis
kumbhūpama: kumbha+upama: water-pot similar
nagarūpamaṃ: nagara+upamā
yodhetha: yudha+a+tha: soldier-then
paññāvudhena: paññā+āvudha: wisdom weapon as
jitañca: jitaṃ+ca: victory and
explanation
The body is as fragile as a water pot and not worth protecting. The mind is like a citadel and must be carefully protected.
This verse describes the mind as a citadel, protecting it from external or internal enemies (=Māra). The Māra is greed, anger and ignorance.
DhP.3-41
Aciraṃ vatayaṃ kāyo, soon certainly-this body pathaviṃ adhisessati; earth lie-on Chuddho apetaviññāṇo, rejected gone-away-consciousness niratthaṃva kaliṅgaraṃ. useless-like log
This body will soon lie on the earth.
Rejected and unconscious,
like a useless log.
explanation
This verse has the following episodes.
episode
There was a monk named Tissa. He meditated diligently and had many disciples, but one day he fell ill. With boils and abscesses all over his body, his fellow monks could not take care of him and abandoned him.
Seeing this, the Buddha boiled water and washed Tissas’ body with his own hands, then cleaned and dried his clothes.
When Tissa felt relieved and regained his concentration, Buddha spoke this verse. Tissa soon realized and became an arahant, and died shortly thereafter.
In fact, Tissa was a falconer in a previous life, killing many birds and sometimes breaking their bones so they would not fly.
DhP.3-42
Diso disaṃ yaṃ taṃ kayirā, enemy enemy which it to-do verī vā pana verinaṃ; hating or hostility Micchāpaṇihitaṃ cittaṃ, wrongly-directed mind pāpiyo naṃ tato kare. worse him therefore to-do
More than the terrible things my enemies do to me.
More than the terrible things my haters do to me.
My own evil mind does terrible things to me.
explanation
No matter how terrible your enemies may be to you, they are not necessarily unhappy because of it. But it is because your own evil mind will certainly make you unhappy.
DhP.3-43
Na taṃ mātā pitā kayirā, not him mother father do-for aññe vāpi ca ñātakā; other or and relatives Sammāpaṇihitaṃ cittaṃ, rightly-directed mind seyyaso naṃ tato kare. better him therefore to-do
More than the good things my father and mother do for me.
More than the good things my family do for me.
My own good mind does better things to me.
explanation
It teaches that a well-disciplined mind brings happiness to a person that even a father or mother could not give.
Cittavaggo tatiyo niṭṭhito. mind-chapter 3 finished
3. The mind chapter is ended.