The Middle Length Discourses of the Buddha - Bhikkhu Nanamoli [569]
153 The conditions for the arising and vanishing of feeling are the same as those for the body (see n.144) except that food is replaced by contact, since contact is the condition for feeling (see MN 9.42).
154 Mind (citta) as an object of contemplation refers to the general state and level of consciousness. Since consciousness itself, in its own nature, is the bare knowing or cognizing of an object, the quality of any state of mind is determined by its associated mental factors, such as lust, hate, and delusion or their opposites, as mentioned by the sutta.
155 The paired examples of citta given in this passage contrast states of mind of wholesome and unwholesome, or developed and undeveloped character. An exception, however, is the pair “contracted” and “distracted,” which are both unwholesome, the former due to sloth and torpor, the latter due to restlessness and remorse. MA explains “exalted mind” and “unsurpassed mind” as the mind pertaining to the level of the jhānas and immaterial meditative attainments, and “unexalted mind” and “surpassed mind” as the mind pertaining to the level of sense-sphere consciousness. “Liberated mind” must be understood as a mind temporarily and partly freed from defilements through insight or the jhānas. Since the practice of satipaṭṭhāna pertains to the preliminary phase of the path aimed at the supramundane paths of deliverance, this last category should not be understood as a mind liberated through attainment of the supramundane paths.
156 The conditions for the arising and vanishing of mind are the same as those for the body except that food is replaced by mentality-materiality, since the latter is the condition for consciousness (see DN 15.22/ii.63).
157 The word rendered here as “mind-objects” is the polymorphous dhammā. In this context dhammā can be understood as comprising all phenomena classified by way of the categories of the Dhamma, the Buddha’s teaching of actuality. This contemplation reaches its climax in the penetration of the teaching at the heart of the Dhamma—the Four Noble Truths.
158 The five hindrances (pañcanı̄varaṇā) are the main inner impediments to the development of concentration and insight. Sensual desire arises through attending unwisely to a sensually attractive object and is abandoned by meditation on a foul object (as in §10 and §§14–30); ill will arises through attending unwisely to a repugnant object and is abandoned by developing loving-kindness; sloth and torpor arise by submitting to boredom and laziness and are abandoned by arousing energy; restlessness and remorse arise through unwisely reflecting on disturbing thoughts and are abandoned by wisely reflecting on tranquillity; doubt arises through unwisely reflecting on dubious matters and is abandoned by study, investigation, and inquiry. The hindrances are fully eradicated only by the supramundane paths. For a fuller treatment, see The Way of Mindfulness, pp. 119–130; Nyanaponika Thera,The Five Mental Hindrances; and also below, MN 27.18 and MN 39.13–14.
159 The five aggregates affected by clinging (pañc’upādānakkhadha ) are the five groups of factors comprising the individual personality. The aggregates are discussed in the Introduction, pp. 26–27, and are analysed and explained in terms of their origin and disappearance at MN 109.9.
160 The internal bases are, as shown, the six sense faculties; the external bases, their respective objects. The fetter that arises dependent upon the pairs may be understood by way of the ten fetters explained in the Introduction, pp. 42–43, or more simply as attraction (greed), aversion (hatred), and the underlying delusion.
161 How the seven enlightenment factors unfold in progressive sequence is explained at MN 118.29–40. For a more detailed discussion, see Piyadassi Thera, The Seven Factors of Enlightenment.
162 “Investigation of states” (dhammavicaya)