Content:
Part I: Satipatthana-Mula in Bhante Sujato’s A History of Mindfulness
Part II: Satipatthana in the Samyutta Nikaya/ Agama
【Part I: Satipatthana-Mula in Bhante Sujato’s A History of Mindfulness】
According to A History of Mindfulness, Dhammānupassī refer to the five hindrances & seven factors of awakening. I was amazed by the Bhante’s depth of study.
Bhante’s comparison between the Vibhaṅga, Dharmaskandha, Śāriputrābhidharma, Theravāda Satipaṭṭhāna Sutta, Sarvāstivāda Smṛtyupasthāna Sūtra, Ekāyana Sūtra, and Prajñāpāramitā was summarized in chapter 15. The Sattipathana Mula was restored on page 310-316. I consider them the most important pages in the book. These were also nicely tabulated on wikipedia :
In summary, this restoration regarded dhammānupassī as the practice of five hindrances and seven factors of awakening, ie the “principles to liberation”.
Now, here is a question for you all: what if we materials not yet taken into consideration?
【Part II: Satipatthana in the Samyutta Nikaya/ Samyukta Agama】
Considering the relationship between,
(A) Dhammānupassanā the fourth establishment of mindfulness
(B) Impermanence, disenchantment, non-craving, letting go, and
(C) The seven factors of awakening.
We can invited to examine the views below.
- “A History of Mindfulness” stated that [A] = [C].
- Such restoration has not taken the entire Linked Discourses into consideration.
- In the samyuttas, [C] is not a subset of [A].
- [B] was also considered a practice of [A].
- [A] should be interpreted based on the self-explanatory SN/SA rather than later materials.
- Satipatthana is closely linked to an early version of dependent origination.
Conclusion: The true Satipatthana-mula is found in the Samyutta Nikaya / Samyukta Agama.
Let me explain…
[1]
The Satipatthana Mula as restored in “A History of Mindfulness” stated that [A] = [C].
[2]
Such restoration has not taken the entire Linked Discourses into consideration.
For instance, satipatthana remains plain and simple in SN 47. No where could the reorganized and expanded version of MN 10 be found. Could we find an earlier Satipatthana in the SN/ SA?
[3]
In the samyuttas, the seven awakening factors are NOT a subset of dhammānupassanā.
Let’s take a look at SN 54.13 or SA 810:
Whenever a mendicant meditates by observing an aspect of the body, their mindfulness is established and lucid. At such a time, a mendicant has activated the awakening factor of mindfulness… investigation… energy… rapture… tranquility… immersion… equanimity, they develop it and perfect it.
Whenever a mendicant meditates by observing an aspect of feelings … mind … dhamma, their mindfulness is established and lucid. At such a time, a mendicant has activated the awakening factor of mindfulness… investigation… equanimity; they develop it and perfect it.
That’s how the four kinds of mindfulness meditation are developed and cultivated so as to fulfill the seven awakening factors.
This is also true in SA 281:
云何修四念處?得七覺分滿足?目揵連比丘!
如是順身身觀住,彼順身身觀住時,攝念安住不忘。
爾時,方便修習念覺分,方便修習念覺分已,得念覺分滿足,於彼心念選擇於法,覺想思量。
爾時,方便修習擇法覺分,方便修習擇法覺分已,逮得擇法覺分滿足,選擇彼法,覺想思量。
方便修習精進覺分,方便修習精進覺分已,逮得精進覺分滿足,勤精進已,生歡喜心。
爾時,修習方便歡喜覺分,修習歡喜覺分已,逮得歡喜覺分滿足,心歡喜已,身心止息。
爾時,修習猗息覺分,修習猗息覺分已,逮得猗息覺分滿足,身心息已,得三摩提。
爾時,修習定覺分,修習定覺分已,定覺分滿足,謂一其心,貪憂滅息,內身行捨,
方便修習捨覺分,方便修習捨覺分已,逮得捨覺分清淨滿足。
受、心、法念處,亦如是說。如是修習四念處、七覺分滿足。
Another example would be SN 47.10 (SA 615).
The seven factors are intertwined with all four aspects of mindfulness, suggesting one thing: the factors of awakening are NOT a subset of dhammānupassanā!
[4]
The last tetrad of anapansati was also a practice of dhammānupassanā.
Again in SN 54.13 (SA810):
如無常、斷、無欲、滅觀住學,是聖弟子爾時法法觀念住。
I’ll breathe in observing impermanence … fading away … cessation … letting go… At such a time a mendicant is meditating by observing an aspect of dhamma — keen, aware, and mindful, rid of covetousness and displeasure for the world…
The contemplation of aniccānupassī, virāgānupassī, nirodhānupassī, and paṭinissaggānupassī were cleary seen as dhammesu dhammānupassī. So, I am afraid satipatthana is not just a samatha practice, but also a vipassana.
[5]
Dhammānupassanā should be interpreted based on the self-explanatory SN/SA rather than later materials.
Dhammānupassanā in a nutshell, is to see things as they truly are for understanding and liberation to be realized:
The third teacher who does not have the view that in the present world there truly is a self, or the view that in the afterlife there [truly] is a self ― this is the Tathāgata, the arahant, the fully awakened one, who in the present has abandoned craving, become separated from desire, has made them cease, and has attained Nirvāṇa.” SA 105
Contacted, one feels, intends, and perceives. So these things too are tottering and toppling; they’re impermanent, decaying, and perishing. SN35.93
愚癡無聞凡夫於色見是我,若見我者,是名為行… 無明觸(受)生愛,緣愛起彼行。SA 57
They regard form as self. But that regarding is just a conditioned phenomenon… When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises. That conditioned phenomenon is born from that. So that conditioned phenomenon, that craving, that feeling, that contact, and that ignorance are also impermanent, conditioned, and dependently originated. That’s how you should know and see in order to end the defilements in the present life.” SN22.81
[6]
Satipatthana is closely linked to an early version of dependent origination
Comparing the SA and the SN, I found that the four aspects of meditation are ultimately a pratice framework based on an early form of dependent origination and psychology.
Dependent origination | Aspect of mindfulness | Practices | Examples |
---|---|---|---|
Contact | Body | Sense restraint, awareness of bodily activity, contemplating the body | SN 35.247, SN 24.20, Ud 3.5, Mahasamghika vinaya |
Feelings | Feelings | Pleasant, unpleasant, neutral | SN 36.3, SN 36.6 |
Volition, craving, aversion | Mind | Awareness of the mind, unification | SN 35.94, SN 35.95 |
Perception, grasping, formations | Dhamma | Truly seeing, non-grasping | SN35.93, SN22.52, SN22.90, SN22.7, SN22.56, SN22.81, SN12.43, SN46.6 |
So here is my conclusion, the true Satipatthana-mula is found in Samyutta Nikaya / Samyukta Agama. Please don’t hesitate let me know if there’re any mistakes or invalid points. Thank you!