..續本文上一頁tradicts the common misunderstanding that satipatthāna is only concerned with vipassanā.
The second important conclusion that can be drawn from the above discussion is that satipatthāna as a deep insight practice, leading to insight into the true nature of the aggregates, only begins after samādhi has been attained. This conclusion is in line with one of the common themes of the Suttas: that "knowledge and vision of things as they really are" depends on samādhi.(36)
Brahmāali Bhikkhu
Perth, January 2004
References
All references are to volume number, page number, and line number of the Pali texts published by the Pali Text Society.
Notes
(1) "The Satipatthāna Suttas" is a reference to D 22 & M 10.
(2) I follow the advice given in the four great standards, (D.II.123.30 - 126.5), which is to use only the word of the Buddha as the final authority in settling controversial points of Dhamma. For the purposes of this paper, I take the following parts of the Pāli Canon as the word of the Buddha: The Vinaya Pitaka (Vin) (except the Parivāra), the Dīgha Nikāya (D), Majjhima Nikāya (M), Samyutta Nikāya (S), Anguttara Nikāya (A), and the Sutta Nipāta (Sn).
(3) Whenever ”samādhi” is used on its own in the Suttas, it will almost always include the four jhānas. Moreover, although other types of samādhi are mentioned in the Pali Canon, by far the most common type of samādhi is the four jhānas. Thus, in this paper, whenever I use the term samādhi, I mainly refer to the four jhānas.
(4) The first three tetrads of the Ānāpānasati Sutta are generally understood (also by the Commentary) to be samādhi practices. In addition, the phrase "ānāpānasati samādhi", "concentration through mindfulness of breathing", is not uncommon in the Suttas; e.g. see S.V.316-341 and Vin.III.70.19f.
(5) See (M.III.83.20 - 85.6).
(6) (M.III.85.4-6) :
"Evam bhāvitā kho, bhikkhave, ānāpānasati evam bahulīkatā cattāro satipatthāne paripūreti."
Wherever available, I follow the translations of Ven. Bhikkhu Bodhi.
(7) (A.II.17.1-6) :
"Katamañ ca bhikkhave anurakkhanappadhānam
Idha bhikkhave bhikkhu uppannam bhaddhakam samādhi-nimittam anurakkhati atthika-saññam pulavaka-saññam vinīlaka-saññam vipubbaka-saññam vicchiddaka-saññam uddhumātaka-saññam."
(8) (M.I.56.27-29) :
"Iti ajjhattam vā kāye kāyānupassī (vedanāsu vedanānupassī / citte cittānupassī / dhammesu dhammānupassī) viharati, bahiddhā vā kāye kayānupassī (vedanāsu vedanānupassī / citte cittānupassī / dhammesu dhammānupassī) viharati, ajjhatta-bahiddhā vā kāye kayānupassī (vedanāsu vedanānupassī / citte cittānupassī / dhammesu dhammānupassī) viharati."
Some might argue that the inclusion of the rise and fall section, immediately after the above, means that this is all about insight. However, it seems quite clear that the initial part on contemplating internally and externally can often be independent of the contemplation of rise and fall, see e.g. (D.II.216,10-14).
(9) (D.II.216.10-14) :
"Idha bho bhikkhu ajjhattam kāye kāyānupassī (vedanāsu vedanānupassī / citte cittānupassī / dhammesu dhammānupassī) viharati ātāpī sampajāno satimā vineyya loke abhijjhā domanassam. Ajjhattam kāye kāyānupassī (vedanāsu vedanānupassī / citte cittānupassī / dhammesu dhammānupassī) viharanto tattha sammā samādhiyati sammā vippasīdati."
Rightly concentrated, "sammā-samādhiyati", probably refers to the jhānas; see note 11.
(10) Right mindfulness, sammā-sati, is always defined as the four satipatthānas; see e.g. (S.V.9.28 - 10.4).
(11) Sammā-samādhi, right concentration, is always defined as the four jhānas, see e.g. (S.V.10.5-18).
(12) (M.I.301.7-11) :
"Yo ca sammā-vāyāmo yā ca sammā-sati yo ca sa…
《Satipatthāna & Samādhi》全文未完，請進入下頁繼續閱讀…