Cittānupassanā —Eight Emotional-Ethical Thoughts (Exercises 16-23 in Satipaṭṭhāna Practices) Reflections by Bhante Dr. Chandima

3. Cittānupassanā — Contemplation of the Thought

3.1 kathañca, bhikkhave, bhikkhu citte cittānupassī viharati?
And how, monks, does a monk dwell contemplating the thought in the thought?

• The Buddha explains how one observes the thought directly, as it is, without distortion or judgment.

3.2 idha, bhikkhave, bhikkhu sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti.
Here, monks, a monk knows a thought with lust as “a thought with lust.”

• Recognizing when craving, attraction, obsession, or possessiveness is present in the thought.

3.3 vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti.
He knows a thought without lust as “a thought without lust.”

• Seeing clearly when the thought is free from craving and feels naturally content.

3.4 sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti.
He knows a thought with hatred as “a thought with hatred.”

• Noticing anger, irritation, resentment, or subtle forms of aversion when they arise.

3.5 vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti.
He knows a thought without hatred as “atthought without hatred.”

• Recognizing goodwill, patience, and acceptance when there is no anger.

3.6 samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānāti.
He knows a thought with delusion as “a thought with delusion.”

• Seeing confusion, fogginess, or misunderstanding — when one is not perceiving reality clearly.

3.7 vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānāti.
He knows a thought without delusion as “a thought without delusion.”

• Knowing when the thought is clear, insightful, and perceives things as they truly are.

3.8 saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittan’ti pajānāti.
He knows a contracted thought as “a contracted thought.”

• Recognizing a thought that feels tight, closed, withdrawn, or depressed due to fear, sadness, or insecurity.

3.9 vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti.
He knows a distracted thought as “a distracted thought.”

• Knowing when the thought is scattered, restless, unfocused, or pulled by many thoughts or external objects.

1. Thought with Lust — Sarāgaṃ citta

A thought with lust is recognized as a state where craving stains perception. The thought becomes drawn toward excessive attraction, fantasy, and emotional attachment, exaggerating the value of its object. There is a sense of “I need this to be complete,” and the thought becomes future-oriented, chasing unending satisfaction. Such craving narrows freedom of choice and pushes one toward impulsive action. Pleasant feelings act as the fuel that keeps craving alive, while the true problem lies not in the desired object but in the clinging to it. Seeing this thought clearly weakens its influence and prevents it from escalating into obsession and suffering.

2. Thought without Lust — Vītarāgaṃ citta

A thought without lust feels naturally content and fulfilled in the present moment. The thought sees objects simply as they are, without embellishment or emotional colouring. Decisions become wiser because they are not driven by desperation or impulse. A gentle and stable joy replaces intense, addictive pleasure. Contentment opens the heart toward generosity rather than acquisition. With no craving, meditation becomes more effortless and steady, and the thought experiences spaciousness, lightness, and inner freedom.

3. Thought with Hatred — Sadosaṃ citta

A thought with hatred is a mind narrowed by anger, irritation, or resentment. Everything appears threatening or offensive, and thinking becomes shaped by the urge to attack, defend, or destroy. Aversion fuels mental narratives that replay the past or predict harm, and memory becomes distorted by magnifying faults and ignoring goodness. The ego becomes rigid — “I am right, they are wrong.” Hatred pretends to give strength but actually weakens clarity and wisdom. Recognizing hatred early prevents escalation and safeguards speech and action from harming oneself and others.

4. Thought without Hatred — Vītadosaṃ citta

A thought without hatred is marked by warmth, friendliness, and goodwill. The mind becomes patient and capable of holding discomfort without aggression. Communication becomes compassionate and more effective, allowing empathy to replace defensiveness. Forgiveness becomes possible because there is no need to punish or retaliate. Even unpleasant experiences are met with understanding rather than anger. Confidence becomes grounded rather than explosive or reactive. A thought free from hatred supports peace within oneself and in relationships.

5. Thought with Delusion — Samohaṃ citta

A thought with delusion is characterized by confusion, fogginess, and misinterpretation. One feels certain while actually being mistaken, because delusion hides itself. The mind becomes entangled in abstraction, imagination, or fantasy rather than reality. Assumptions harden into beliefs, and the ego resists correction. Delusion breeds anxiety because the mind feels insecure in uncertainty. Wrong perception leads to wrong intentions and actions. The moment delusion is seen for what it is, its power begins to dissolve — recognition itself is an act of wisdom.

6. Thought without Delusion — Vītamohaṃ citta

A thought without delusion is clear, grounded, and accurate in perception. The thought sees reality as it truly is rather than how it wishes it to be. Wisdom guides choices instead of emotion or impulse, and the present moment becomes fully sufficient. Understanding replaces confusion, and fear weakens because uncertainty no longer threatens one’s sense of self. This clarity stabilizes equanimity, supports compassion, and creates lasting well-being. A non-deluded thought is calm, simple, direct, and aligned with truth.

7. Contracted Thought — Saṅkhittaṃ citta (Sloth and Torpor)

A contracted thought is marked by tightness, withdrawal, and low energy, often arising from fear, grief, insecurity, or shame. The thought closes itself off, avoiding people, responsibilities, and experiences. Attention fixates on threats, failures, and shortcomings, making the world appear smaller and darker than it truly is. Rumination fuels hopelessness, and suppressing emotion increases contraction. Treating this state with kindness rather than pressure allows the mind to soften gradually. Seeing contraction as a passing mental state — not as “me” — begins the process of healing.

8. Distracted Thought — Vikkhittaṃ citta (restlessness) 

A distracted thought is scattered, restless, and constantly pulled outward by stimulation. The thought jumps rapidly from one object to another, avoiding stillness and depth. Distraction wastes mental energy and prevents full engagement or true happiness.  External sensory input acts like a magnet, drawing attention away from inner awareness. Noticing distraction early trains attention to return to the present gently rather than with force. Understanding distraction develops stability and eventually supports deep stillness and peace.