Cittānupassanā —Eight Meditative-Qualitative Thoughts (Exercises 24-31 in Satipaṭṭhāna Practices) Reflections by Bhante Dr. Chandima
Cittānupassanā — Contemplation of the Thought (cont.)
3.10 Mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānāti.- A mahaggata thought is uplifted, vast, and spacious—often associated with meditative absorptions, encompassing both material-sphere consciousness (rūpāvacara) and immaterial-sphere consciousness (arūpāvacara).
He/she understands an unexpanded thought as “an unexpanded thought.”
An amahaggata thought is limited, small, and confined—characteristic of sensual-sphere thoughts (kāmāvacara). It lacks the uplift of deep concentration or the expansiveness of boundless qualities. Here, the practitioner simply recognizes a thought that remains ordinary, unrefined, or preoccupied with mundane concerns.
He/she understands a thought that has a higher object as “a thought with a higher object.”
Sauttara refers to thoughts within the sensual sphere (kāmāvacara), yet it denotes those that are “higher” or “superior” compared to coarse or inferior sensual thoughts. In this context, sauttara highlights a thought directed toward more refined, wholesome, and elevated objects within the sensual domain.
He/she understands a thought with the supreme object as “a thought with the supreme object.”
Anuttara means “unsurpassed, supreme.” It refers again to both material-sphere and immaterial-sphere thoughts (rūpāvacara and arūpāvacara), but designates them as “unsurpassed” because the objects of these meditative states are far more elevated and refined than those of sauttara thoughts. In this sense, anuttara marks the highest level of contemplative orientation beyond all sensual-domain refinements.
He/she understands a concentrated thought as “a concentrated thought.”
A samāhita thought is collected, steady, unified, and stable. It is not scattered or shaken by sense impressions. Recognizing this strengthens confidence in meditation and deepens the development of tranquillity and insight. In later exegetical works, to be precise, such a thought is described as arising within either appanā-samādhi (full absorption) or upacāra-samādhi (access concentration).
He/she understands an unconcentrated thought as “an unconcentrated thought.”
Here the practitioner notices the absence of concentration—the thought is unsteady, fragmented, or wavering. This honest recognition is not a failure; it is the foundation for returning the thought to calm and stability. In later exegetical works, such thoughts are described as those devoid of both appanā and upacāra concentrations.
He/she understands a liberated thought as “a liberated thought.”
A vimutta thought is temporarily or permanently free from defilements. In later works, this may refer to momentary liberation (tadaṅga), when greed, hatred, and delusion subside through meditative insight. In contrast, at its highest, it refers to full and more stable suppression (vikkhambhana) or irreversible liberation. Recognizing this liberated quality allows insight to appreciate the genuine taste of freedom.
He/she understands a thought not liberated as “a thought not liberated.”
This is the thought still bound by craving, resistance, or confusion. This does not lead to discouragement; rather, it energizes right effort by revealing exactly where further practice is needed. In later works, this refers to a thought that possesses neither momentary liberation (tadaṅga) nor the more stable suppression (vikkhambhana).
- The triadic formula—internal, external, and both—broadens mindfulness beyond the self. Observing one’s own thoughts (ajjhattaṃ) cultivates introspective clarity; observing others’ thoughts(bahiddhā) nurtures empathy and detachment; observing both dissolves the boundary between self and other, revealing universality in the thought processes.
- This section deepens contemplation into anicca-saññā—the perception of impermanence. One sees the thought as a process, continuously arising and ceasing. Awareness of this flux uproots craving and builds insight into dukkha and anattā. The thought is no longer “mine,” but a transient flow of conditions.
- At this stage, awareness becomes purified of grasping. The practitioner does not think “I am the thought,” but merely recognizes “there is a thought.” This detached observation marks the maturity of mindfulness: awareness for the sake of knowing, not for owning. One abides free from worldly attachment (anissito ca viharati).
1. Mahaggata — The Expanded and Elevated Thought
A mahaggata thought is uplifted, vast, and spacious, often arising in meditative absorptions and involving both rūpāvacara and arūpāvacara thoughts. Its broad and refined nature is recognized by observing how the thought expands beyond ordinary limits into a state of heightened clarity and openness.
2. Amahaggata — The Sensual-Sphere Thought
An amahaggata thought is small, limited, and confined within the sensual sphere (kāmāvacara). It lacks the uplift of concentration and remains occupied with ordinary or unrefined objects. This state is understood by clearly seeing how the thought narrows around sensual and mundane concerns.
3. Sauttara — Higher-Grade Sensual Thought
Sauttara refers to thoughts still within kāmāvacara, yet directed toward more refined, wholesome, or elevated objects than coarse sensual thoughts. This category highlights a partial elevation within the sensual domain, revealing a thought that seeks higher moral and mental qualities even without transcending sensuality.
4. Anuttara — The Supreme and Unsurpassed Object of Thought
Anuttara signifies the thought directed toward the highest contemplative objects—far superior to sauttara thoughts—and includes both rūpāvacara and arūpāvacara levels. It represents the unsurpassed orientation of the thought toward the most refined meditative and spiritual aims.
5. Samāhita — The Collected and Unified Thought
A samāhita thought is steady, unified, and stable, unshaken by sensory impressions. Later interpretive works identify this as either appanā (full absorption) or upacāra (access concentration). Its hallmark is mental coherence and tranquillity, revealing maturity in concentration.
6. Asamāhita — The Unstable and Unconcentrated Thought
An asamāhita thought is fragmented, wavering, and lacking in steadiness. Without either appanā or upacāra concentration, it fails to hold a stable focus and is easily affected by distractions. Its recognition comes from observing the thought's scattered, unsettled character.
7. Vimutta — The Thought Freed from Defilements
A vimutta thought experiences freedom from greed, hatred, and delusion, whether momentarily through tadaṅga liberation or more stably through vikkhambhana suppression. This liberated quality, temporary or sustained, reveals the thought’s capacity to taste true purity and release.
8. Avimutta — The Thought Still Bound by Defilements
An avimutta thought remains tied to craving, resistance, or confusion and possesses neither tadaṅga nor vikkhambhana forms of liberation. It reflects a state where the work of refinement continues, showing clearly that defilements remain active and further cultivation is required.
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