Buddhist Spectrum
Citta – The mind’s essential knowing nature
Compiled by Dr. Stalin Wettimuny (Excerpted from several discourses
given by Acariya Maha Boowa.)
Of foremost importance is - the Citta - the mind’s essential knowing
nature. It consists of pure and simple awareness: the citta simply
knows. But the true citta does not exhibit any activities or manifest
any conditions at all. It only knows.
Awareness of good and evil, and the critical judgments that result,
are merely activities of the citta. At times, these activities may
manifest as mindfulness; at other times as wisdom.
Those
activities that arise in the citta, such as awareness of good and evil,
or happiness and suffering, or praise and blame, are all conditions of
the consciousness that flows out from the citta. Since it represents
activities and conditions of the citta that are, by their very nature,
constantly arising and ceasing, this sort of consciousness is always
unstable and unreliable.
Vinnana – is the conscious acknowledgement of phenomena as they arise
and cease. For instance, Vinnana acknowledges and registers the sense
impressions that are produced when sights, sounds, smells, tastes, and
tactile sensations contact the eyes, ears, nose, tongue, and body
respectively.
Each such contact between an external sense sphere and its
corresponding internal base gives rise to a specific consciousness that
registers the moment at which each interaction takes place, and then
promptly ceases at the same moment that the contact passes. Vinnana
therefore, is consciousness as a condition of the citta.
Sankhara - or thoughts and imagination, is also a condition of the
citta. Once the citta has given expression to these conditions, they
tend to proliferate without limit. On the other hand, when no conditions
arise at all, only the citta’s inherent quality of knowing is apparent.
Still, the essential knowing of the average person’s mind is very
different from the essential knowing of an Arahant. The average person’s
knowing nature is contaminated from within. Arahants, being kh?nasava,
are free of all contamination. Their knowing is a pure and simple
awareness without any adulteration.
Being intrinsically bright and clear, the citta is always ready to
make contact with everything of every nature. Although all conditioned
phenomena without exception are governed by the three universal laws of
anicca, dukkha, and anatta, the citta’s true nature is not subject to
these laws.
The citta is conditioned by anicca, dukkha, and anatta only because
things that are subject to these laws come spinning in to become
involved with the citta and so cause it to spin along with them. It
spins following the influence of those forces which have the power to
make it spin. However, though it spins in unison with conditioned
phenomena, the citta never disintegrates or falls apart.
Birth and death
Birth and death have always been conditions of the citta that is
infected by kilesas. But, since kilesas themselves are the cause of our
ignorance, we are unaware of this truth. Birth and death are problems
arising from the kilesas. Our real problem, our one fundamental
problem—which is also the citta’s fundamental problem—is that we lack
the power needed to be our own true self. Instead, we have always taken
counterfeit things to be the essence of who we really are, so that the
citta’s behavior is never in harmony with its true nature.
Rather, it expresses itself through the kilesas’ cunning deceits,
which cause it to feel anxious and frightened of virtually everything.
It dreads living, and dreads dying. Whatever happens—slight pain, severe
pain—it becomes afraid. It’s perturbed by even the smallest
disturbances. As a result, the citta is forever full of worries and
fears. And although fear and worry are not intrinsic to the citta, they
still manage to produce apprehension there.
The citta forms the very foundation of samsara. It is the essence of
being that wanders from birth to birth. It is the instigator of the
cycle of existence and the prime mover in the round of repeated birth
and death. Samsara is said to be a cycle because death and rebirth recur
regularly according to the immutable law of kamma. The citta is governed
by kamma, so it is obliged to revolve perpetually in this cycle
following kamma’s dictates. As long as the citta remains under the
jurisdiction of kamma, this will always be the case.
The citta of the Arahant is the sole exception, for his citta has
completely transcended kamma’s domain. Since he has also transcended all
conventional connections, not a single aspect of relative, conventional
reality can possibly become involved with the Arahant’s citta. At the
level of Arahant, the citta has absolutely no involvement with anything.
Rebirth is inevitable, however, for the citta that has yet to reach
that level of purity. One may be tempted to deny that rebirth follows
death, or one may doggedly hold to the nihilistic viewpoint that rejects
all possibility of life after death, but such convictions cannot alter
the truth. One’s essential knowing nature is not governed by
speculation; nor is it influenced by people’s views and opinions. Its
preeminence within one’s own being, coupled with the supreme authority
of kamma, completely overrides all speculative considerations.
Kamma, the determining factor
As a consequence, all living beings are compelled to move from one
life to the next, experiencing both gross incarnations, like the
creatures of land, sea and air, and the more refined incarnations of
ghosts, devas and brahmas. Although the later are so ethereal as to be
invisible to the human eye, the citta has no difficulty taking birth in
their realms. The appropriate kamma is all that is required. Kamma is
the determining factor; it is the power that propels the citta on its
ceaseless journey in samsara.
The citta is something so extremely subtle that it is difficult to
comprehend what actually constitutes the citta. It is only when the
citta attains a state of meditative calm that its true nature becomes
apparent. Even experienced meditators who are intent on understanding
the citta are unable to know its true nature until they have attained
the meditative calm of samadhi.
Even though the citta resides within the body, we are nevertheless
unable to detect it. That’s how very subtle it is. Because it is
dispersed throughout the physical body, we cannot tell which part or
which aspect is actually the true citta. It is so subtle that only the
practice of meditation can detect its presence and differentiate it from
all the other aspects associated with the body.
Through the practice of meditation we can separate them out, seeing
that the body is one thing and the citta is another. This is one level
of separation, the level of the citta that is experienced in samadhi,
but its duration is limited to the time spent practicing samadhi.
At the next level, the citta can totally separate itself from the
physical body, but it cannot yet disengage from the mental components of
personality - vedana, sanna, sankhara, and Vinnana. When the citta
reaches this level, one can use wisdom to separate out the body and
eventually become detached forever from the belief that one’s body is
oneself, but one is still unable to separate the mental factors of
feeling, memory, thoughts, and consciousness from the citta.
At the third level of separation, by using wisdom to investigate
further, these mental factors can also be detached from the citta. We
then see clearly for ourselves—sanditthiko—that all five khandhas are
realities separate from the citta.
Original citta- The radiant citta- Pabhassara citta
The term “original citta” means the original nature of the citta that
spins endlessly through the cycle of rebirth. The Buddha indicated this
when he said: “Monks, the original citta is intrinsi¬cally bright and
clear, but it becomes defiled by the commingling of the kilesas that
come passing through.”
In this sense, “original citta” refers to the origin of con¬ventional
reality (sammuti), not the origin of Absolute Purity (parisuddhi). When
referring to the original citta, the Buddha stated: “Pabhassaramidam
cittam bhikkhave.” Pabhassara means radiant, it does not mean pure. His
reasoning is absolutely correct; it is impossible to argue against it.
Had the Buddha equated the original citta with the pure citta, one
could immediately object: “If the citta was originally pure, why then
should it be born at all?” The Arahant, who has purified his citta, is
one who never comes to birth again. If his citta was originally pure,
why then would he need to purify it? This would be the obvious
objection: What reason would there be to purify it?
The radiant citta, on the other hand, can be purified because its
radiance is nothing other than the essential, true nature of avijja.
Meditators will realize this truth clearly for themselves at the
moment when the citta transcends this radiance to reach Absolute Freedom
(vimutti). Then, the radiance will no longer appear in the citta. At
this very point, one realizes the supreme truth about the citta.
ONCE THE CITTA HAS BECOME SO WELL-CLEANSED that it is always bright
and clear, then when we are in a quiet place, surrounded by complete
silence—as in the still of the night—even though the citta has not
‘converged’ in samadhi, the focal point of its awareness is so
exceedingly delicate and refined as to be indescribable. This subtle
awareness manifests as a radiance that extends forth in all directions
around us. We are unconscious of sights, sounds, odors, tastes, and
tactile sensations, despite the fact that the citta has not entered
samadhi. Instead, it is actually experiencing its own firm foundation,
the very basis of the citta that has been well-cleansed to the point
where a mesmerizing, majestic quality of knowing is its most prominent
feature.
Aspects of the Citta
Seeming to exist independent of the physical body, this kind of
extremely refined awareness stands out exclusively within the citta. Due
to the subtle and pronounced nature of the citta at this stage, its
knowing nature completely predominates. No images or visions appear
there at all. It is an awareness that stands out exclusively on its own.
This is one aspect of the citta.
Another aspect is seen when this well-cleansed citta enters
meditative calm, not thinking or imagining anything. Ceasing all
activity, all movement, it simply rests for awhile. All thought and
imagination within the citta come to a complete halt. This is called
“the citta entering a state of total calm.” Then, the citta’s essential
knowing nature is all that remains. Except for this very refined
awareness—an awareness that seems to blanket the entire
cosmos—absolutely nothing else appears.
For unlike a beam of light, whose range is limited, reaching either
near or far depend¬ing on the strength of the light, the flow of the
citta has no limits, no “near” or “far”. For instance, the brightness of
an electric light depends on its wattage. If the wattage is high, it
shines a long distance; if low, a short distance. But the flow of the
citta is very different. Distance is not a factor. To be precise, the
citta is beyond the conditions of time and space, which allows it to
blanket everything. Far is like near, for concepts of space do not
apply. All that appears is a very refined awareness suffusing everything
throughout the entire universe. The whole world seems to be filled by
this subtle quality of knowing, as though nothing else exists, though
things still exist in the world as they always have. The
all-encompassing flow of the citta that has been cleansed of the things
that cloud and obscure it, this is the citta’s true power.
Pure Citta
At the final level, our attention turns to the original cause of all
delusion, that extremely subtle pervasion of ignorance we call avijja.
We know avijja’s name, but we fail to realize that it is concealed there
within the citta. In fact, it permeates the citta like an insidious
poison. We cannot see it yet, but it’s there. At this stage, we must
rely on the superior strength of our mindfulness, wisdom, and
perseverance to extract the poison. Eventually, by employing the full
power of mindfulness and wisdom, even avijja can be separated from the
citta.
The true power of the citta’s own nature is that it knows and does
not die. This deathlessness is a quality that lies beyond
disintegration. Being beyond disintegration, it also lies beyond the
range of anicca, dukkha, and anatta and the universal laws of nature.
But we remain unaware of this truth because the conventional realities
that involve themselves with the citta have completely surrounded it,
making the citta’s nature thoroughly conform to theirs.
Once the citta is totally pure, it simply knows according to its own
inherent nature. It is here that the citta reaches it culmination; it
attains perfection at the level of absolute purity. Here the continuous
migration from one birth to the next finally comes to an end. Here the
perpetual journey from the higher realms of existence to the lower ones
and back again, through the repetitive cycle of birth, ageing, sickness,
and death, totally ceases. Why does it cease here? Because those hidden,
defiling elements that normally permeate the citta and cause it to spin
around have been completely eliminated. All that remains is the pure
citta, which will never again experience birth and death. When the citta
has been cleansed so that it is absolutely pure and free of all
involvement, only then will we see a citta devoid of all fear. Then,
neither fear nor courage appear, only the citta’s true nature, existing
naturally alone on its own, forever independent of time and space. Only
that appears—nothing else. This is the genuine citta. The term “genuine
citta” refers solely to the abso¬lute purity, or the Sa-upadisesa-Nibbana
of the Arahant. Nothing else can wholeheartedly and without reservations
be called the “genuine citta”. I myself would be embarrassed to use the
term in any other way.
Pure awareness, devoid of all contaminants, is supreme awareness - a
truly amazing quality of knowing that bestows perfect happiness, as
befits the Arahant’s state of absolute purity. This Supreme Happiness
always remains constant. It never changes or varies like conditioned
phenomena of the world, which are always burdened with anicca, dukkha,
and anatta. Such mundane characteristics cannot possibly enter into the
citta of someone who has cleansed it until it is absolutely pure.
The citta that is absolutely pure is even more difficult to de¬scribe.
Since it is something that defies definition, I don’t know how I could
characterize it. It cannot be expressed in the same way that
conventional things in general can be, simply because it is not a
conventional phenomenon. It is the sole province of those who have
transcended all aspects of conventional reality, and thus realize within
themselves that non-conventional nature. For this reason, words cannot
describe it.
Why do we speak of a “CONVENTIONAL” CITTA and an “ABSOLUTELY PURE
CITTA”? Are they actually two different cittas? Not at all. It remains
the same citta. When it is controlled by conventional realities, such as
kilesas and asavas, that is one condition of the citta.
But when the faculty of wisdom has scrubbed it clean until this
condition has totally disintegrated, the true citta, the true Dhamma,
the one that can stand the test, will not disintegrate and disappear
along with it. Only the conditions of anicca, dukkha and anatta, which
infiltrate the citta actually disappear.
No matter how subtle the kilesas may be, they are still con¬ditioned
by anicca, dukkha and anatta, and therefore, must be conventional
phenomena. Once these things have completely disintegrated, the true
citta, the one that has transcended con¬ventional reality, becomes fully
apparent. This is called the citta’s Absolute Freedom, or the citta’s
Absolute Purity. All connections continuing from the citta’s previous
condition have been severed forever. Now utterly pure, the citta’s
essential knowing nature remains alone on its own.
We cannot say where in the body this essential knowing nature is
centered. Previously, with the conventional citta, it formed a prominent
point that we could clearly see and know. For example, in samadhi we
knew that it was centered in the middle of the chest because the knowing
quality of our awareness stood out promi¬nently there. The calm, the
brightness, and the radiance appeared to emanate conspicuously from that
point. We could see this for ourselves. All meditators whose level of
calm has reached the very base of samadhi realize that the center of
“what knows” stands out prominently in the region of the heart. They
will not argue that it is centered in the brain, as those who have no
experience in the practice of samadhi are always claiming.
But when the same citta has been cleansed until it is pure, that
center then disappears. One can no longer say that the citta is located
above or below, or that it is situated at any specific point in the
body. It is now pure awareness, a knowing quality that is so subtle and
refined that it transcends all conventional designa¬tions whatsoever.
Still, in saying that it is “exceedingly refined”, we are obliged to
use a conventional figure of speech that cannot possibly express the
truth; for, of course, the notion of extreme refinement is itself a
convention. Since this refined awareness does not have a point or a
center, it is impossible to specifically locate its position. There is
only that essential knowing, with absolutely nothing infiltrating it.
When everything permeating the citta has finally been removed, we
have reached the ultimate stage. Separation at this level is a permanent
and total disengagement that requires no further effort to maintain.
This is true freedom for the citta. When the body suffers illness, we
know clearly that only the physical elements are affected, so we are not
concerned or upset by the symptoms.
Ordinarily, bodily discomfort causes mental stress. But once the
citta is truly free, one remains supremely happy even amid intense
physical suffering. The body and the pain are known to be phenomena
separate from the citta, so the citta does not participate in the
distress. Having relinquished them unequivocally, body and feelings can
never again intermix with the citta. This is the citta’s absolute
freedom.
The true essence of the mind is the mind’s intrinsic knowing nature.
It knows all states and all conditions, but attaches to none. Because of
that, it lies beyond the shifting states of happiness and suffering. It
exhibits no activities and manifests no conditions. Being pure
awareness, it simply knows. Not being conditioned by anything it is the
only stable reality. Although it still exists amid the same khandhas
with which it used to intermix, it no longer shares any common
characteristics with them. It is a world apart. Only then do we know
clearly that the body, the khandhas, and the citta are all distinct and
separate realities.
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