Dear Q & A forum
I read Bhikkhu Sujato’s translation of SN 47.42, which is:
“Mendicants, I will teach you the origin and the ending of the four kinds of mindfulness meditation.
“Catunnaṃ, bhikkhave, satipaṭṭhānānaṃ samudayañca atthaṅgamañca desessāmi.
And what is the origin of the body?
Ko ca, bhikkhave, kāyassa samudayo?
The body originates from food.
Āhārasamudayā kāyassa samudayo;
When food ceases, the body ends.
āhāranirodhā kāyassa atthaṅgamo.
Feelings originate from contact.
Phassasamudayā vedanānaṃ samudayo;
When contact ceases, feelings end.
phassanirodhā vedanānaṃ atthaṅgamo.
The mind originates from name and form.
Nāmarūpasamudayā cittassa samudayo;
When name and form cease, the mind ends.
nāmarūpanirodhā cittassa atthaṅgamo.
Principles originate from attention.
Manasikārasamudayā dhammānaṃ samudayo;
When focus ends, principles end.”
manasikāranirodhā dhammānaṃ atthaṅgamo”ti.
I assume the term “atthaṅgamo” is not synonymous with “nirodha” (which appears generally connected to “liberation”).
My questions are:
Is ‘satipaṭṭhānānaṃ atthaṅgamañca’ something negative, i.e., a loss of mindfulness?
Is ‘satipaṭṭhānānaṃ samudayañca’ something positive, i.e., the arising of mindfulness?
If the answer to the above questions is ‘yes’, then:
- Is ‘manasikārasamudayā dhammānaṃ samudayo’ something positive, i.e., giving attention to Dhamma principles?
- Is SN 47.42 merely neutrally saying because there is a body (arising from food), because there is feeling (arising from contact), because there is citta (arising from nama-rupa) and because there is Dhamma principles (arising from attention), these four things (body, feeling, mind & Dhamma) will inevitably arise into consciousness when mindfulness is established?