..续本文上一页 the Suttas. It seems likely that after samādhi yathā-bhūta-ñāna-dassana is used in place of satipatthāna to more precisely explain what is happening at this stage. Elsewhere (e.g. M.III.76.6) sammā-ñāna is used in a similar way. Yathā-bhūta-ñāna-dassana may thus be regarded as a subset and specialised aspect of satipatthāna.
At (M.I.435.26f) one finds a clear example of the sort of insight practice that comes after samādhi: after emerging from the jhānas one is to reflect on them as being affected by the three characteristics. Although satipatthāna is never mentioned, this practice would seem to fall squarely within cittaanupassanā.
(30) It should also be noted that although the emphasis of satipatthāna is on vipassanā at this stage, this does not preclude satipatthāna from being helpful for even deeper states of samādhi. And the deeper the samādhi the more powerful the subsequent vipassanā practice will be.
(31) I.e. that samādhi is a precondition for deep insight.
(32) I.e. the five khandhas, the standard analysis in the Suttas of a living being.
(33) (M.III.136.14-26) :
" ”Evam eva kho (Aggivesana) ariya-sāvakassa ime cattāro satipatthānā cetaso upanibandhanā honti gehasitānany c”eva sīlānam abhinimmadanāya gehasitānañ c”eva sankappānam abhinimmadanāya gehasitānañ c”eva daratha-kilamatha-parilāhānam abhinimmadanāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.”
Tam enam Tathāgata uttarim vineti: ”Ehi tvam, bhikkhu, kāye kāyānupassī (vedanāsu vedanānupassī / citte cittānupassī / dhammesu dhammānupassī) viharāhi mā ca kāmūpasamhitam vitakkam vitakkesi”."
(On ”kāmūpasamhitam” rather than ”kāyūpasamhitam” see Middle Length discourses of the Buddha, note 1177.) Also (S.V.155.31 - 157.20) appears to be showing a similar split between satipatthāna before and after samādhi.
(34) It would seem that "distress, fatigue, and fever based on the household life" refers to the five hindrances, in particular sensual desire. The text in question, however, specifies that the five hindrances have already been removed. To make sense of this apparent contradiction, I would suggest that the removal of the five hindrances allows for refined aspects of the hindrances still to be present and that "distress, fatigue, and fever based on the household life" refers only to these refined aspects of the hindrances. There are also other passages where satipatthāna practice is shown to remove (refined aspects of) the hindrances: (S.V.151.25 - 152.1) :
"Evam eva kho bhikkhave idh”ekacco pandito vyatto kusalo bhikkhu kāye kāyānupassī (vedanāsu vedanānupassī / citte cittānupassī / dhammesu dhammānupassī) viharati, ātāpī sampajāno satimā vineyya loke abhijjhā-domanassam tassa kāye kāyānupassino viharato cittam samādhiyati upakkilesā pahīyanti."
"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, his corruptions are abandoned."
(Upakkilesa is used in other places to refer to the remaining refined hindrances, e.g. the Upakkilesa Sutta, M 128.) (S.V.325.6) :
"Evam eva kho Ānanda bhikkhu kāye kāyānupassī (vedanāsu vedanānupassī/citte cittānupassī/dhammesu dhammānupassī) viharanto pi upahanateva pāpake akusale dhamme."
"So too, Ānanda, when a bhikkhu dwells contemplating the body in the body (feelings/mind/phenomena) he flattens evil unwholesome states."
(A.IV.458.4-5) :
"Imesam kho bhikkhave pañcannam nīvaranānam pahānāya cattāro satipatthānā bhāvetabbā."
"Monks, the four satipatthānas should be developed for the abandoning of these five hindrances."
(35) Note that the description of satipatthāna here (at the second stage) bears a close resemblance to the passage quotes in note 28 above (and the relevant section in the main text). In the present passage, instead of the ordinary satipatthāna formula, the terms "ātāpī, sampajāno, satimā, vineyya loke abhijjhā-domanassam" have been removed and replaced with "mā ca kāmūpasamhitam vitakkam vitakkesi". This indicates that sensuality has been abandoned through samādhi. Similarly, in the passage in note 28 "satimā vineyya loke abhijjhā-domanassam" has been replaced with a string of terms signifying samādhi. It therefore seems likely that the two passages refer to the same type of post-samādhi satipatthāna. Also in the present passage, in the subsequent text the first jhāna is missing, the training going straight to the second jhāna. This suggests that the first jhāna is here included in the satipatthāna practice. Again, this points to post-samādhi satipatthaana.
(36) See note 29. "Knowledge and vision of things as they really are", i.e. yathā-bhūta-ñāna-dassana.
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