SATIPAÞÞHÁNA SUTTA – FOUNDATIONS OF INSIGHT 421
knows the mind with ignorance (moha) as with ignorance, the mind
without ignorance as without ignorance. He knows the shrunken
state of mind as shrunken (samkhitta, i.e., associated with sloth and
torpor) the distracted mind as distracted (vikkhitta—associated with
restlessness—uddhacca). He knows the elevated mind (mahaggata)
as elevated, the non-elevated mind as non-elevated (amahaggata—
kámávacara, sentient). He knows the surpassable^84 mind as surpass-
able (sauttara)—either kámávacara or rupávacara}, the
unsurpassable mind (anuttara) as unsurpassable. He knows the con-
centrated mind (samahita) as concentrated, the unconcentrated
mind as unconcentrated (asmáhita) He knows the freed mind
(vimutta) as (temporarily) freed, the non-freed mind as non-freed
(avimutta).
“Thus he lives contemplating the states of mind internally or
externally, or both internally and externally.
“He lives contemplating the arising nature of the states of
mind, the perishing nature of the states of mind, the arising and
perishing nature of the states of mind.
“Now there arises in him the mindfulness—there exist only
states of mind to the extent necessary ... in this world.
[(4) Contemplation on the dhammas^85 (dhammánupassaná)]
[The five hindrances (nivaraóa)]“A disciple lives contemplating the dhammas with respect to the
Five Hindrances.
“When sense-desire (kámacchanda) is present a disciple
knows well—I have sense-desire, or when sense-desire is not
present he knows well—I have no sense-desire. He knows well
how the arising of the non-arisen sense-desire comes to be; he
knows well how the abandoning of the arisen sense-desire- Both types of consciousness pertaining to the sense-sphere (kámávacara) and
form-sphere (rúpávacara) are surpassable, while types of consciousness pertaining
to the formless-sphere are unsurpassable (anuttara), as here supramundane con-
sciousness is not taken into account. (See Diagram 6 on page 264 .) - Dhammánupassaná—Here dhamma does not mean the doctrine. It is a general
term applied to both mundane and supramundane things. It resembles the broad
meaning of the English term ‘thing.’ Dhamma in this connection is applied to
nivaraóa (hindrances), bojjhaòga (factors of enlightenment) five aggregates of
grasping (upádánakkhandha), áyatana (sense-spheres) and the Four Noble Truths
(ariyasacca).
It is advisable to retain the Pali term here.