..續本文上一頁ate of paññā."(12)

　　If satipatthāna were equivalent, or closely related, to vipassanā rather than samādhi, would it not be included in the aggregate of wisdom rather than the aggregate of samādhi

　　(13) The most important relationship between satipatthāna and samādhi that emerges from a broad reading of the Suttas, is that the practice of satipatthāna leads to samādhi:(14)

　　"The four satipatthānas are the basis of samādhi".(15)

　　"The repetition, development, and cultivation of these same states (satipatthāna and right effort) is the development of samādhi therein".(16)

　　" ”I will dwell contemplating the body in the body (feeling/mind/phenomena),(17) ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.” For thus, monk, you should train.

　　When, monk, this samādhi is thus developed and made much of, you should develop this samādhi with initial and sustained application, you should develop (it) without initial application but with a remainder of sustained application, you should develop (it) without initial and sustained application, you should develop (it) with rapture, you should develop (it) with comfort, you should develop it with equanimity."(18)

　　The last part "initial and sustained application ... with equanimity" is a reference to the jhānas.(19) Note how satipatthāna practice is first called "this samādhi" and then said to lead on to the jhānas.

　　"So too, monks, here some foolish, incompetent, unskillful monk dwells contemplating the body in the body (feelings/mind/phenomena), ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he dwells contemplating the body in the body (feelings/mind/phenomena), his mind does not become concentrated ...

　　So too, monks, here some wise, competent, skillful monk dwells contemplating the body in the body (feelings/mind/phenomena), ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. While he dwells contemplating the body in the body (feelings/mind/phenomena), his mind becomes concentrated ...

　　That wise, competent, skillful monk gains pleasant dwellings in this very life, and he gains mindfulness and clear comprehension."(20)

　　The phrase "pleasant dwellings in this very life" is a common synonym in the Suttas for the four jhānas.(21)

　　Thus a pattern emerges whereby the four satipatthānas constitute the practice and development of samādhi, eventually leading to the four jhānas, sammā-samādhi. This relationship between the satipatthānas and samādhi is in fact made very explicit in the Suttas:

　　"It is indeed to be expected, venerable sir, that a noble disciple who has faith, whose energy is aroused, and whose mindfulness is established, will gain samādhi, will gain one-pointedness of mind, having made release the object. That samādhi of his, venerable sir, is his faculty of samādhi."(22)

　　"For one of right mindfulness (satipatthāna), sammā-samādhi (the jhānas) springs up."(23)

　　Satipatthāna and Vipassanā

　　The above survey presents the most important evidence on the context in which satipatthāna occurs throughout the Suttas. Having thus shown that the usual purpose of satipatthāna is the attainment of samādhi, it is necessary to consider the relationship between satipatthāna and vipassanā.

　　Firstly, it should be noted that the prevalence of a direct link between satipatthāna and samādhi does not necessarily mean that satipatthāna is all about samatha meditation. Rather, it means that, whether one practices samatha or vipassanā, in both cases the purpose of satipatthāna is the attainment of samādhi.

　　Secondly, the question arises as to what happens after samādhi: is there such a thing as post-samādhi satipatthāna…

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