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Saį¹yutta NikÄya 47.40 Linked Discourses 47.40
4. Ananussutavagga 4. Not Learned From Anyone Else
Vibhaį¹
gasutta Analysis
āSatipaį¹į¹hÄnaƱca vo, bhikkhave, desessÄmi satipaį¹į¹hÄnabhÄvanaƱca satipaį¹į¹hÄnabhÄvanÄgÄminiƱca paį¹ipadaį¹. āMendicants, I will teach you mindfulness meditation, the development of mindfulness meditation, and the practice that leads to the development of mindfulness meditation. Compare the structure of SN 51.19.
Taį¹ suį¹Ätha. Listen ā¦
KatamaƱca, bhikkhave, satipaį¹į¹hÄnaį¹? And what is mindfulness meditation?
Idha, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄdomanassaį¹; Itās when a mendicant meditates by observing an aspect of the bodyākeen, aware, and mindful, rid of covetousness and displeasure for the world.
vedanÄsu vedanÄnupassÄ« viharati ā¦peā¦ They meditate observing an aspect of feelings ā¦
citte cittÄnupassÄ« viharati ā¦peā¦ mind ā¦
dhammesu dhammÄnupassÄ« viharati ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄdomanassaį¹. principlesākeen, aware, and mindful, rid of covetousness and displeasure for the world.
Idaį¹ vuccati, bhikkhave, satipaį¹į¹hÄnaį¹. This is called mindfulness meditation.
KatamÄ ca, bhikkhave, satipaį¹į¹hÄnabhÄvanÄ? And what is the development of mindfulness meditation? The term ādevelopmentā shows that this takes the basic practice further.
Idha, bhikkhave, bhikkhu samudayadhammÄnupassÄ« kÄyasmiį¹ viharati, vayadhammÄnupassÄ« kÄyasmiį¹ viharati, samudayavayadhammÄnupassÄ« kÄyasmiį¹ viharati, ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄdomanassaį¹. Itās when a mendicant, with respect to the body, meditates observing the liability to originate, to vanish, and to originate and vanishākeen, aware, and mindful, rid of covetousness and displeasure for the world. This teaching on origination and vanishing is also found in DN 22:2.12, MN 10:5.2, and SN 52.1:3.1. It is explained in the Samudayasutta at SN 47.42. | The phrase samudayadhamma (āliable to originateā) is found elsewhere as the realization of stream-entry (SN 56.11:11.2), and as a noble oneās discernment of the five aggregates (SN 22.126:2.1). Since both these speak of noble realization, it is reasonable to assume the current passage does too. The suffix -dhamma indicates that this is not merely observing rise and fall, but is understanding the nature of things as dependently originated. | Grammatically, samudayadhamma would normally be read as an adjective, but here it seems necessary to construe it as a noun (āliability to originateā), a construction also used at SN 23.21. Bodhi also construes it as a noun: ānature of originationā.
SamudayadhammÄnupassÄ« vedanÄsu viharati ā¦peā¦ With respect to feelings ā¦
samudayadhammÄnupassÄ« citte viharati ā¦peā¦ mind ā¦
samudayadhammÄnupassÄ« dhammesu viharati, vayadhammÄnupassÄ« dhammesu viharati, samudayavayadhammÄnupassÄ« dhammesu viharati, ÄtÄpÄ« sampajÄno satimÄ, vineyya loke abhijjhÄdomanassaį¹. principles, they meditate observing the liability to originate, to vanish, and to originate and vanishākeen, aware, and mindful, rid of covetousness and displeasure for the world.
Ayaį¹ vuccati, bhikkhave, satipaį¹į¹hÄnabhÄvanÄ. This is called the development of mindfulness meditation.
KatamÄ ca, bhikkhave, satipaį¹į¹hÄnabhÄvanÄgÄminÄ« paį¹ipadÄ? And what is the practice that leads to the development of mindfulness meditation?
Ayameva ariyo aį¹į¹haį¹
giko maggo, seyyathidaį¹āIt is simply this noble eightfold path, that is:
sammÄdiį¹į¹hi, sammÄsaį¹
kappo, sammÄvÄcÄ, sammÄkammanto, sammÄÄjÄ«vo, sammÄvÄyÄmo, sammÄsati, sammÄsamÄdhi. right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Ayaį¹ vuccati, bhikkhave, satipaį¹į¹hÄnabhÄvanÄgÄminÄ« paį¹ipadÄāti. This is called the practice that leads to the development of mindfulness meditation.ā
Dasamaį¹.
Ananussutavaggo catuttho.
TassuddÄnaį¹
Ananussutaį¹ virÄgo,
viraddho bhÄvanÄ sati;
AĆ±Ć±Ä chandaį¹ pariƱƱÄya,
bhÄvanÄ vibhaį¹
gena cÄti.