Saṃyutta Nikāya
5. Mahā-Vagga
47. Sati-Paṭṭhāna Saṃyutta
5. Amata Vagga
Sutta 42
Samudaya Suttaṃ
Origination
Translated from the Pali by Thanissaro Bhikkhu.
Proofed against and modified in accordance with the revised edition at dhammatalks.org
Provenance, terms and conditons
[1][pts][bodh][olds] I have heard that at one time the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
There he addressed the monks, "Monks!"
"Yes, lord," the monks responded to him.
The Blessed One said, "I will teach and analyze for you the origination and subsiding of the four establishings of mindfulness.
Listen and pay close attention.
I will speak."
"As you say, lord," the monks responded to him.
The Blessed One said, "And what, monks, is the origination of the body?[1]
From the origination of nutriment is the origination of the body.
From the cessation of nutriment is the subsiding of the body.
"From the origination of contact is the origination of feeling.
From the cessation of contact is the subsiding of feeling.
"From the origination of name-and-form is the origination of the mind.
From the cessation of name-and-form is the cessation of the mind.
"From the origination of attention is the origination of mental qualities.[2]
From the cessation of attention is the subsiding of mental qualities."
[1] This discourse is unusual in that it identifies the word satipatthana, not with the standard formula of the process of establishing mindfulness, but with the objects that form the frame of reference for that process. For example, instead of identifying the first satipatthana as, "There is the case where a monk remains focused on the body in and of itself — ardent, alert, and mindful — subduing greed and distress with reference to the world," it identifies it simply as "body."
See also the note to SN 47:40.
[2] Mental qualities = dhammas. SN 46.51 discusses the ways in which inappropriate attention feeds such unskillful qualities as the hindrances, whereas appropriate attention feeds such skillful qualities as the factors for awakening.
Dhammas can also mean "phenomena," "events," or "actions." It is apparently in connection with these three meanings that AN 10.58 lists three factors underlying the appearance of dhammas:
"All phenomena are rooted in desire.
"All phenomena come into play through attention.
"All phenomena have contact as their origination."
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