(Opening: Eyelids, wind-element, arising of cakkhu-viññāṇa)
In this way, the lower eyelid (the skin-lid)
moves downward,
and the upper eyelid (the skin-lid)
moves upward,
by the force of the expanding wind-element
(vāyo-dhātu — element of motion)
which arises conditioned by the activity of mind
(citta-kiriya — mental action).
There is no one who “opens the eyelids”
by means of any mechanical device.
(The movement is purely the effect of mind + wind-element.)
After that,
eye-consciousness
(cakkhu-viññāṇa — eye-consciousness)
arises and accomplishes
the function of seeing
(dassana-kicca — function of seeing).
And the knowing,
exactly as described above,
is called:
asammoha-sampajañña
(asammoha — non-delusion; sampajañña — clear comprehension)
in this section on clear comprehension
(sampajañña-adhikaraṇa).
TRANSITION TO THREE MODES OF “ASAMMOHA-SAMPAJAÑÑA”
Another way:
Within this topic of clear comprehension (sampajañña),
asammoha-sampajañña
should also be understood through:
- mūla-pariññā
(mūla — root; pariññā — full knowing)
meaning “root-knowing”, “initial comprehension”. - ākantuka
(ākantuka — guest, visitor)
meaning “coming temporarily”, “not one’s own”. - tāvakalika
(tāvakalika — temporary, momentary)
meaning “only for a short duration”.
Before anything else,
one should understand asammoha-sampajañña
by the mode of mūla-pariññā (root-knowing)
as follows:
THE SEVEN CITTA-MOMENTS (LIST FORM)
bhavaṅga
(bhavaṅga — life-continuum) … 1
āvajjana
(āvajjana — adverting toward the object) … 1
dassana
(dassana — seeing the object) … 1
sampaṭicchana
(sampaṭicchana — receiving the object) … 1
santīraṇa
(santīraṇa — investigating the object) … 1
votthapana
(votthapana — determining the object) … 1
the seventh:
javana
(javana — impulsion) … 1
These seven arise.
TITLE: “THE FUNCTIONS OF EACH MOMENT OF CONSCIOUSNESS”
Among these seven cittas:
1. bhavaṅga
(bhavaṅga — life-continuum)
performs the function of
being the cause for the rebirth-process
(uppatti-bhava-hetu — cause of rebirth-existence).
It makes the rebirth-continuity proceed.
2. kiriya-mano-dhātu
(kiriya — functional; mano-dhātu — mind-element)
after turning back the bhavaṅga,
accomplishes the function of āvajjana
(āvajjana-kicca — adverting).
When that āvajjana ceases, then:
3. cakkhu-viññāṇa
(cakkhu — eye; viññāṇa — consciousness)
accomplishes the function of seeing
(dassana-kicca).
When that seeing ceases, then:
4. vipāka-mano-dhātu
(vipāka — resultant; mano-dhātu — mind-element)
accomplishes the function of receiving
(sampaṭicchana-kicca).
When that receiving ceases, then:
5. mano-viññāṇa-dhātu (resultant)
(mano — mind; viññāṇa — consciousness; dhātu — element)
accomplishes the function of investigating
(santīraṇa-kicca).
When that investigating ceases, then:
6. mano-viññāṇa-dhātu (kiriya)
(mano — mind; viññāṇa — consciousness; dhātu — element; kiriya — functional)
accomplishes the function of determining
(votthapana-kicca).
When that determining ceases, then:
7. javana
(javana — impulsion)
runs seven times.
(The Seven Javana Moments & Absence of Lust/Hate/Delusion in Early Javana)
Among those seven javanas
(javana — impulsion):
Even in the first javana
(paṭhama-javana — first impulsion),
there is no “looking straight,”
no “glancing to the left or right”
through the force of:
- rāga (rāga — lust, greed)
- dosa (dosa — hatred)
- moha (moha — delusion)
with the idea:
“This is a woman.”
“This is a man.”
In the second javana as well …
and so on …
even in the seventh javana,
such lust-based or hate-based looking
does not yet arise.
But when these cognitive processes
(vīthi-citta — process-mind)
dissolve from beginning to end,
from the first citta to the last citta,
then—
like soldiers in a battlefield—
there arises:
- looking straight
- looking left and right
- through the force of lust, hatred, delusion
with the idea: “This is a woman; this is a man.”
This is the moment where defiled perception
(saññā with rāga–dosa–moha)
enters.
Thus, one should understand asammoha-sampajañña
(asammoha — non-delusion; sampajañña — clear comprehension)
by the mode of mūlapariññā
(mūla — root; pariññā — comprehension)
in this section on bodily postures
(iriyāpatha-pabba),
as described above.
WHEN A FORM (rūpa) APPEARS AT THE EYE-DOOR
When a visible object
(rūpārammaṇa — form-object)
appears at the eye-door
(cakkhu-dvāra — eye-door),
then—immediately after the
bhavaṅga-calana
(bhavaṅga — life-continuum; calana — vibration)
i.e. “the shaking of the bhavaṅga”—
the process-cittas arise and cease:
- starting from āvajjana (adverting)
- each performing its own function
- and finally, javana arises at the end.
THE Javana Is Like a Visitor
That javana is like:
“a man who is a guest
arriving at the house-door
of the preceding process-cittas
starting with āvajjana.”
The eye-door (cakkhu-dvāra)
is “the house.”
Even when the earlier cittas
(starting with āvajjana)
- do not lust
- do not hate
- do not delude
toward the visual object in that eye-door,
still, the javana
should also not lust,
nor hate,
nor delude.
Just as:
A guest entering another man’s house
to ask for something
should not act forcefully
while the householder sits silently—
in the same way,
the javana should not react with greed, hate, or delusion
when the earlier cittas did not.
This is asammoha-sampajañña
known by the analogy of “the guest,”
as explained.
THE TEMPORARINESS OF THESE CITTA SERIES
Furthermore:
The cittas that arise
up to votthapana
(votthapana — determining)
in the eye-door
cease right there
together with their associated mental factors
(sampayutta-dhamma — conjoined dhammas).
They do not meet again.
Thus, the next cittas beyond them
exist only momentarily
(tāvakalika — temporary).
ANALOGY FOR MOMENTARINESS
This should be known by this illustration:
“In one house,
when all the people have died,
and only one person remains
who is also about to die very soon,
it would not be fitting
for that person to delight
in dancing and singing.”
In the same way:
When āvajjana and the other cittas
that are conjoined in that same eye-door
have ceased right there,
even the remaining javana
(which will also cease very soon)
cannot reasonably delight
through lust, hatred, or delusion.
Thus should asammoha-sampajañña
be understood
by the mode of momentariness
(tāvakalika-bhāva).
ASAMMOHA-SAMPAJAÑÑA BY ANALYSING THE FIVE AGGREGATES
(khandha — aggregates)
Another way:
This asammoha-sampajañña
should be understood by examining:
- khandha (aggregate)
- āyatana (sense-base)
- dhātu (element)
- paccaya (condition)
as follows:
I. Analysis by Aggregates (khandha)
In this analysis:
- cakkhu (eye) and rūpa (visible form)
are the rūpa-khandha
(rūpa — matter; khandha — aggregate). - dassana (seeing)
is the viññāṇa-khandha
(viññāṇa — consciousness). - The vedanā (vedanā — feeling)
that is conjoined with that viññāṇa
is the vedanā-khandha. - saññā (saññā — perception)
is the saññā-khandha. - The mental factors beginning with phassa
(phassa — contact)
are the saṅkhāra-khandha
(saṅkhāra — formations).
Because these five aggregates meet together,
there appears:
- looking straight
- looking left
- looking right.
And when such looking arises
on the strength of these five aggregates,
there is no separate “person”
who looks straight,
or someone else who looks right.
(It is just the aggregates functioning.)
II. Analysis by Sense Bases (āyatana)
- cakkhu (eye) — cakkhu-āyatana
- rūpa (visible form) — rūpa-āyatana
- dassana (seeing) — mana-āyatana
(mind-base: because seeing is known by mano-dhātu) - The associated dhammas beginning with vedanā
— dhamma-āyatana
Because these four āyatanas
come together in this way,
looking straight and looking sideways
appear.
When such looking arises
from the āyatanas,
who is there that separately “looks straight”?
Who separately “looks to the right”?
(Nobody.)
III. Analysis by Elements (dhātu)
- cakkhu — cakkhu-dhātu
- rūpa — rūpa-dhātu
- dassana — cakkhu-viññāṇa-dhātu
- The dhammas beginning with vedanā
— dhamma-dhātu
Because these four elements (dhātu)
meet together like this,
looking forward and looking sideways appear.
When looking appears
through the force of these dhātu,
who is there that “looks forward”?
Who is there that “looks right or left”?
IV. Analysis by Conditions (paccaya)
- cakkhu is a nissaya-paccaya
(support-condition). - rūpa is an ārammaṇa-paccaya
(object-condition). - āvajjana is:
- anantara-paccaya (immediate condition)
- samanantara-paccaya (neighbouring condition)
- upanissaya-paccaya (decisive support)
- natthi-paccaya (absence condition)
- vigata-paccaya (disappearance condition)
- āloka (light)
is an upanissaya-paccaya
(decisive support condition). - vedanā and the other associated factors
are sahajāta-paccaya
(co-nascence condition).
Because these conditions
come together in this way,
looking straight and looking sideways appear.
When such looking appears
through the power of conditions,
who separately “looks straight”?
Who separately “looks right or left”?
Thus:
Asammoha-sampajañña in looking straight
and looking sideways
should be known
by analysing aggregates, sense bases, elements, and conditions,
as explained.
Meaning of “sammiñjite pasārite”
(sammiñjita — bending; pasārita — stretching)
The expression “sammiñjite pasārite”
means:
- bending in
- stretching out
of the limbs (elbows, knees, joints).
SĀTTHAKA-SAMPAJAÑÑA
(sātthaka — purposeful, beneficial; sampajañña — clear comprehension)
Among the four forms of clear comprehension
(cattāro sampajaññā — four sampajaññas),
the clear comprehension here is:
Not the mere bending or stretching
driven by the mind (citta),
but:
Reflecting on benefit and non-benefit
(attha — benefit; anattha — non-benefit)
because bending or stretching the hands and feet
serves as a condition for action.
One chooses only the beneficial.
Reflection on harm (anattha)
The practitioner should understand the harm like this:
“When you bend the hand or foot inward
and leave it thus for a long time,
or stretch the hand or foot outward
and leave it thus for a long time,
vedanā
(vedanā — feeling)
arises each time.”
Then:
- the citta does not obtain a single excellent object
(eka-rammaṇa — unified object) - the meditation-subject
(kammaṭṭhāna — meditation object)
fails - one will not attain special qualities
(visesa-guṇa — superior qualities)
Reflection on benefit (attha)
But when one:
- bends just right
- stretches just right
then:
- vedanā does not arise
- the mind becomes one-pointed (ekaggatā)
- the meditation-subject succeeds
- one attains special qualities
This is sātthaka-sampajañña.
SAPPĀYA-SAMPAJAÑÑA
(sappāya — suitable, conducive; sampajañña — clear comprehension)
Sappāya-sampajañña is:
When, although conditions are present,
the meditator examines which place
is suitable (sappāya)
and which is not suitable (asappāya),
and chooses the suitable one.
This is illustrated by traditional accounts:
Case Examples (traditional stories)
- A young monk,
chanting at the great stupa courtyard,
stretched out his hand behind him
and touched a young bhikkhunī.
Because of this,
he reverted to household life. - Another monk
stretched his foot toward a fire;
the flame burned his foot
down to the bone. - Another monk
stretched his foot toward a termite mound,
and was bitten by a poisonous snake. - Another monk
stretched his foot toward the handle of his sunshade
and was bitten by a cobra.
Therefore:
Do not stretch the foot or hand
toward unsuitable places.
One should stretch toward a suitable place.
This is sappāya-sampajañña
in the chapter on postures
(iriyāpatha-pabba).
Transition toward Gocara-sampajañña
(gocara — domain, pasture; sampajañña — clear comprehension)
The text implies that gocara-sampajañña
(the clear comprehension of one’s proper domain)
will next be explained through a story
of a great elder (mahā-thera).
“Uddhaṃ olokento”
(uddhaṃ — upward; olokenta — looking)
means: looking upward,
i.e. lifting the face and gazing above.
“Cakkhunā rūpaṃ disvā”
(cakkhu — eye; rūpa — visible form; disvā — having seen)
Meaning:
“Having seen the form with the eye”
that is: having seen the form by means of cakkhu-viññāṇa
(cakkhu-viññāṇa — eye-consciousness)
which sees forms, and is called “cakkhu”
by virtue of its causal basis.
But the ancient teachers say:
“The eye does not see forms,
because it has no citta.
Citta does not see forms,
because it has no eye.
The seeing occurs by means of the citta
together with the eye-sensitivity (pasāda-cakkhu)
when the object impinges at the door.”
This manner of expression is called sasaṃphāra-kathā
(sasaṃphāra — combined statement; kathā — expression),
like the expression:
“shot with a bow,”
where cause and instrument are spoken of together.
Therefore the meaning here is:
“having seen the form by cakkhu-viññāṇa.”
“Nimittaggāhī”
(nimitta — sign, perceptual image; gāhī — one who grasps)
means: one who grasps the ‘sign’, e.g.:
- the sign of woman,
- the sign of man,
- or any sign that is a basis of defilements
such as a pleasant (subha-nimitta) appearance,
through the force of chanda-rāga
(chanda — desire; rāga — lust).
By mere seeing, the nimitta does not yet appear.
It appears when grasped by defiled attention.
“Anubyañjanaggāhī”
(anubyañjana — secondary details, embellishing features; gāhī — one who grasps)
Means one who grasps:
- gestures,
- movements of hands or feet,
- laughing,
- smiling,
- speaking,
- sidelong glancing,
- turning the neck,
- other secondary features,
because these become conditions
that make defilements arise.
Explanation of the passage “yatvādhikaraṇamenaṃ…”
It means:
“These dhammas such as abhijjhā (abhijjhā — covetousness) and others
overwhelm and pursue this person
who does not guard the cakkhu-indriya
(cakkhu-indriya — eye-faculty)
because of failing to close the eye-door
(cakkhu-dvāra)
with the door of mindfulness
(sati — mindfulness).”
“Tassa saṃvarāya na paṭipajjati”
(saṃvara — restraint; paṭipajjati — he practises)
Means:
“He does not undertake restraint of the eye-faculty,”
i.e., he does not close the eye-faculty with the door of mindfulness.
Such a monk is said to:
“Not guard the eye-faculty;
not achieve restraint of the eye-faculty.”
Why restraint (saṃvara) is not actually “in the eye”
In truth, restraint or non-restraint is not located in the eye itself.
Why?
Because mindfulness (sati) and forgetfulness (muṭṭhasacca)
do not arise depending on the physical eye.
Rather, restraint is determined in the javana-citta,
as explained next.
Full citta-process when a visual object strikes the eye
When a visible object (rūpa) comes to the eye channel:
- Bhavaṅga-citta
(bhavaṅga — life-continuum)
arises and falls twice. - Kiriyā-mano-dhātu
(kiriyā — functional; mano-dhātu — mind-element)
performs āvajjana-kicca
(āvajjana — adverting to the object). - Cakkhu-viññāṇa
performs dassana-kicca
(dassana — the function of seeing). - Vipāka mano-dhātu
performs sampaṭicchana-kicca
(sampaṭicchana — receiving). - Vipāka ahetuka mano-viññāṇa-dhātu
performs santīraṇa-kicca
(santīraṇa — investigating). - Kiriyā ahetuka mano-viññāṇa-dhātu
performs voṭṭhabbanā-kicca
(voṭṭhabbanā — determining). - Javana runs.
Where restraint or non-restraint happens
In none of the earlier stages:
- not in bhavaṅga,
- not in āvajjana,
- not in cakkhu-viññāṇa,
- not in sampaṭicchana,
- not in santīraṇa,
- not in voṭṭhabbanā,
—does restraint exist.
Restraint or non-restraint appears only in the javana-citta,
when:
- misconduct (duccarita)
- forgetfulness (muṭṭhasacca)
- unknowing (aññāṇa)
- impatience (adhivāsana-asahanatā)
- laziness (kosajja)
arise.
If such states arise in the javana-citta,
there is non-restraint.
Thus the monk is called
“one who is not restrained in the eye-faculty.”
Why non-restraint breaks protection
If non-restraint is present, then:
- even the door (dvāra) is unprotected;
- even the bhavaṅga-citta is unprotected;
- even the citta-process with āvajjana etc. is unprotected.
Analogy:
If the four gates of a city are not closed,
even if inner doors and chambers are closed,
the treasure inside cannot be protected.
Robbers enter by the open city-gates.
Likewise, when unwholesome states arise in javana,
the door is not protected
and the entire mental process lacks protection.
Opposite case — restraint (saṃvara)
When sīla
(sīla — moral virtue)
arises in the javana-citta:
- the door is protected,
- the bhavaṅga-citta is protected,
- the āvajjana-process is protected.
Analogy:
When the city-gates are shut,
even if the inner rooms are not locked,
the treasure inside is safe,
because robbers cannot enter.
Therefore, when restraint arises in the javana-citta,
it is said:
“This is restraint of the eye-faculty.”
“Visūka-dassanā”
(visūka-dassana — seeing that is hostile to kusala)
Means:
“Looking at what is inimical to wholesome states,”
i.e. unvirtuous, distracting, provocative seeing.
Having explained the analogy of the guarded and unguarded city, the commentary concludes the analysis of cakkhu-saṃvara
(cakkhu — eye; saṃvara — restraint),
and thus shows how āsammoha-sampajañña
(asammoha — non-delusion; sampajañña — clear comprehension)
operates in the javana-citta
(javana — impulsion).
“Na nimittaggāhī hoti”
(na — not; nimitta — sign; gāhī — one who grasps; hoti — is)
“The bhikkhu is not a grasper of the sign”
i.e., he does not grasp:
- the woman-sign,
- the man-sign,
- any sign that is a basis for defilement,
such as the subha-nimitta
(subha — beautiful, attractive),
by the force of desire (chanda-rāga — desiring-lust).
“Na anubyañjanaggāhī hoti”
(anubyañjana — secondary details; gāhī — one who grasps)
He does not grasp:
- hand-movements,
- foot-movements,
- laughing,
- smiling,
- speaking,
- glancing sideways,
- turning the neck,
the secondary marks that provoke defilements to arise.
Each phrase is to be understood as the opposite of what was explained earlier.
How restraint and non-restraint are determined
As already stated earlier:
When defiled states such as:
- misconduct (duccarita),
- forgetfulness (muṭṭhasacca),
- not-knowing (aññāṇa),
- impatience (adhivāsana-asahanatā),
- laziness (kosajja),
arise in the javana-citta,
and there is no restraint,
then:
- the door (dvāra) is unguarded,
- even the bhavaṅga-citta is unprotected,
- even the āvajjana-sequence is unprotected,
just like a city whose four gates remain open.
Likewise, when sīla (sīla — virtue) arises in the javana-citta,
the door and the entire mental process are protected,
just like a city whose gates are closed.
Therefore:
Restraint in the moment of javana-citta
is called restraint of the eye-faculty (cakkhu-saṃvara).
“Visūkadassanā”
(visūka — distorted, harmful; dassanā — seeing)
Means:
“Seeing what is hostile to wholesome states,”
i.e. viewing that provokes defilements,
such as provocative, lust-stimulating,
or anger-provoking visual objects.
With this, the commentary completes the analysis of:
- āsammoha-sampajañña
- in the domain of seeing
- across:
- khandha (aggregates),
- āyatana (sense bases),
- dhātu (elements),
- paccaya (conditions),
- and the full citta-vitthi (cognitive process).
GLOSSARY
Citta-process (citta-vitthi)
bhavaṅga — life-continuum
bhavaṅga-calana — vibration of the life-continuum
āvajjana — adverting to the object
dassana — seeing
cakkhu-viññāṇa — eye-consciousness
sampaṭicchana — receiving
santīraṇa — investigating
voṭṭhabbanā — determining
javana — impulsion, the morally significant moment
tadārammaṇa — registering (not in this passage, but part of standard process)
Sampajañña (four types)
sātthaka-sampajañña — clear comprehension of purpose / benefit
sappāya-sampajañña — clear comprehension of suitability
gocara-sampajañña — clear comprehension of one’s proper domain
asammoha-sampajañña — clear comprehension of non-delusion
Bodily Postures & Movements
sammiñjita — bending (inward)
pasārita — stretching (outward)
iriyāpatha — bodily posture
saṅkhāra — formation, conditioning activity (contextual)
Mental Factors
chanda-rāga — desirous lust
lobha — greed
dosa — anger
moha — delusion
aññāṇa — not-knowing
muṭṭhasacca — forgetfulness, lost mindfulness
kosajja — laziness
adhivāsana-asahanatā — impatience, inability to endure
sati — mindfulness
sampajañña — clear comprehension
sīla — virtue
Sense Bases, Elements, Aggregates
pañca-khandhā — five aggregates:
- rūpa — material form
- vedanā — feeling
- saññā — perception
- saṅkhāra — formations
- viññāṇa — consciousness
āyatana — sense-bases
- cakkhu-āyatana — eye-base
- rūpa-āyatana — form-base
- mano-āyatana — mind-base
- dhamma-āyatana — mind-object-base
dhātu — element
- cakkhu-dhātu — eye-element
- rūpa-dhātu — form-element
- cakkhu-viññāṇa-dhātu — eye-consciousness-element
- dhamma-dhātu — mind-object-element
Paccaya (conditions)
nissaya-paccaya — supporting condition
ārammaṇa-paccaya — object-condition
anantara-paccaya — immediate condition
samanantara-paccaya — contiguous condition
upanissaya-paccaya — decisive-support condition
natthi-paccaya — absence condition
vigata-paccaya — disappearance condition
sahajāta-paccaya — co-nascent condition
Perception & Signs
nimitta — sign, image, primary feature
subha-nimitta — beautiful / attractive sign
anubyañjana — secondary details, embellishing features
visūka-dassana — distorted / unwholesome seeing
Other Important Terms
cakkhu-indriya — eye-faculty
cakkhu-dvāra — eye-door
pasāda-cakkhu — eye-sensitivity
kammaṭṭhāna — meditation object
sarati — remembers
asaṃvara / saṃvara — non-restraint / restraint
upakkilesa — defilement, corruption
attha / anattha — benefit / non-benefit
sappāya / asappāya — suitable / unsuitable
koṭṭhaka — gate (metaphor)
nagare — in the city (metaphor)