..續本文上一頁ood to be the four satipatthānas and the samādhi faculty the four jhānas, see (S.V.196.15-18).

　　(23) See (S.V.2.5-6) :

　　"Sammā-satissa sammā-samādhi pahotī ti."

　　See also (A.V.212.15-16), (A.V.214.25-26) & (A.V.236.27 - 237.1)

　　(24) (S.V.166.19-21) : "Cattāro me bhikkhave satipatthānā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā-dukkhakkhayāya." See also (S.V.158.16-23), (S.V.175.18-25), (S.V.179.14-24), (S.V.180.13-19), (S.V.181.20 - 182.6), (S.V.182.8-19) & (S.V.190.1-8).

　　(25) By deep insight I mean insight into the five khandhas being affected by the three characteristics; i.e. insight that is capable of giving rise to the four stages of Enlightenment.

　　(26) In fact vipassanā is not a very common word in the Suttas, at least not compared to satipatthāna and particularly not compared to samādhi. It is mainly used in the following contexts:

　　I. By far its most frequent use is as a pair with samatha. In this usage the meaning seems to have a rather broad range and is never specifically related to satipatthāna. See (D.III.213.11), (D.III.273.24-25), (M.III.289.29-30), (M.III.297.4f), (M.I.494.21f), (S.IV.195.1), (S.IV.295.30), (S.IV.360.6-7), (S.V.52.22), (A.I.61.6), (A.I.95.1), (A.I.100.10) & (A.II.247.11). On a few occasions samatha and vipassanā form a pair within a longer list of qualities; see (M.I.294.11-12) & (A.II.140.15)

　　II. Vipassanā is occasionally used in the phrase "vipassanāya samannāgato", "possessed of insight". Again, it is not explicitly related to satipatthāna. See (M.I.33.11f), (M.I.213.17), (A.V.131.13f).

　　III. On a couple of occasions vipassanā occurs outside these contexts: At (A.I.61.9-10) wisdom is said to be developed through developing vipassanā; at (S.IV.362.21-22), among a large number of other qualities, vipassanā is said to lead to the unconditioned; at (A.II.157.4f) vipassanā is said to be developed before, after, or together with samatha.

　　IV. Vipassanā also occurs in a few compounds: At (A.II.92.14ff), (A.IV.360.10f) & (A.V.99.5f) the compound "adhipaññā-dhamma-vipassanāya", "insight into things relating to the higher wisdom", is encountered, and at (M.III.25.10f) "anupada-dhamma-vipassanā", "step by step insight into things".

　　V. Finally, occasionally one finds the verbal form of vipassanā, "vipassati": e.g. (D.III.196.12) & (Sn.1115). In all the above there is no explicit linkage between vipassanā and satipatthāna.

　　(27) In fact this is possibly the only passage in the Suttas that explicitly links satipatthāna with insight.

　　(28) (S.V.144.19-29) :

　　"Etha tumhe āvuso kāye kāyānupassino (vedanāsu vedanānupassino / citte cittānupassino / dhammesu dhammānupassino) viharatha, ātāpino sampajānā ekodibhūtā vippasanna-cittā samāhitā ekagga-cittā kāyassa (vedanānam/cittassa/dhammānam) yathā-bhūtam ñānāya."

　　(29) I. The various terms signifying samādhi are adjectives to "kāyānupassino"; the meaning is therefore that one should dwell contemplating the body (etc.) after these qualities, i.e. samādhi, have already been established.

　　II. That satipatthāna as a deep insight practice only begins after samādhi has been attained is not surprising. In the Suttas it is always samādhi which is the condition for yathā-bhūta-ñāna-dassana, e.g.: "sammā-samādhimhi asati sammā-samādhi-vipannassa hat”upanisam hoti yathā-bhūta-ñāna-dassanam" - "when right samādhi is not existing, for one failing in right samādhi, the proximate cause is destroyed for knowledge and vision of things as they really are"; (A.V.4.9-11). See also (A.V.212.16), (A.V.214.26-27) & (A.V.236.27).

　　This relationship between samādhi and yathā-bhūta-ñāna-dassana may also help explain why a direct link between satipatthāna and insight is so rarely expressed in…

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