Homage to that Blessed one, who is an Arahant and perfectly Self-enlightened.

Catuttanca kho , Brahmaõa , satipattana bhavitatta bahulã-katattà Tathàgate parinibbute Saddhammo ciraññhitiko hoti .

The development and making much of the four presences of mindfulness, Brahman, [will] preserve the True-teachings for a long time when the Tathagata finally passes away.

Faithful Devotees, the Buddha, the Blessed-one, who is an Arahant and perfectly Self-enlightened, achieved that state by fulfilling the thirty-seven dhammas that lead to enlightenment ( bodhi-pakkhiya dhammas ), which include the four presences of mindfulness ( cattaro satipattana ). All of the perfections ( parami 1), which are the conditions necessary for the attainment of enlightenment ( bodhi-sambhara ), the three-fold beneficial conducts ( ti-vidha-attha-cariya 2) and five supreme sacrifices ( panca maha-pariccaga 3) develop into the thirty seven dhammas that lead to enlightenment ( bodhi-pakkhiya dhammas ).

Once an intelligent, learned Brahmin asked the Buddha, Venerable Sir, what is the cause, the reason for the True-teaching ( Saddhamma ) to last long after the Tathagata has passed away ( parinibbuta )? The Buddha replied by saying that the practice and development of the four presences of mindfulness would result in the True-teachings [of the Buddha] ( Saddhamma ) continuing for a long time.

Let us now consider what are the bodhi-pakkhiya dhammas that were instrumental in Buddhas, Paccekabuddhas and Arahants achieving such states. Bodhi is a name for the wisdom involved in the four paths, the wisdom involved in the four fruits and the supreme enlightenment. Nibbana is also referred to as Bodhi . The fully enlightened one, the Buddha is also called Bodhi . There are thirty-seven requisites for the attainment of Bodhi , the supreme enlighten-ment, which are fourteen in brief and thirty-seven in detail, 4 are as follows:

· Cattaro satipatthana - the four presences of mindfulness

· Cattaro sammappadhana - the four right exertions

· Cattaro iddhi-pada - the four ways to [attain] psychic power

· Pancindriyani - the five [spiritual] dominions

· Panca balani - the five spiritual cababilities

· Satta bojjhanga - the seven factors of enlightenment

· Ariya atthangika magga - the noble eight-fold path

There are four satipatthana dhammas . What is satipatthana ? How is it developed? For a long time Buddhists have inquired, heard about, learnt and put into practice these satipatthana dhammas . Mindfulness ( sati ) is a great [universal] beautiful cetasika ( sobhana-sadharana dhamma ). Establishing mindfulness ( sati ) is satipatthana. There are four objects for satipatthana , and for this the five aggregates ( khandhas ) are divided into four groups as follows:

· Rupakkhandha - the physical [body] aggregate is taken as the object for the contemplation of the body ( kayanupassana as a satipatthana ).

· Vedanakkhandha - the aggregate of feeling is taken for the object for the contemplation of feelings ( vedannupassana as a satipatthana ).

· Vinnanakkhandha- the aggregate of consciousness is taken as the object for the contemplation of consciousness ( cittanupassana as a satipatthana ).

· Sannanakkhandha & sankharakkhandha - the aggregates of perception and mental formations are taken as the objects for the contemplation of dhammas ( dhammanupassana as a satipatthana ).

These five aggregates of attachment ( pancupadanakkhandha ) are divided into four objects of contemplation and as such are called the four presences of mindfulness ( cattaro satipatthana ). Why is this done? It is to correct the wrong views that are deep-rooted in the minds of living beings. There are [three mental] distortions in unenlightened living beings:

· Sanna-vipallasa - distorted perception

· Citta-vipallasa - distorted consciousness

· Ditthi-vipallasa - distorted view

(A. 4:49)

It is to correct the above [mental] distortions that satipatthana was taught. All the Buddhas that appeared in this world, in the past, had developed, understood and taught four satipatthanas , not five, three, two nor one, but always four. Future Buddhas, too, will do the same. Our Buddha, seeing the past, present and the future, also taught four satipatthanas .

Generally, people have a pleasant perception ( subha-sanna ) regarding the aggregate of physical form ( rupakkhandha ); they see beautiful objects and then desire/crave [to obtain] them, and see repulsive objects and wish them to be beautiful. Therefore, for the [reducing of the] desire/craving, when the rupakkhandha is taken as an object for pleasant perception, unpleasant perception ( asubha-sanna ) needs to become firmly established by the contemplation of the body ( kayanupassana ). So then the contemplation of the body is the main satipatthana for the reducing of pleasant perception and establishing of unpleasant perception.

Feeling ( vedana ) is considered by many as [something] pleasant, and [so] only pleasant feeling is sought. One who is experiencing pleasant feelings desires/craves for more; one who is experiencing unpleasant feelings longs for [the experience of] pleasant feelings. Neither-pleasant-nor-unpleasant or neutral feeling ( adukkham-asukha vedana ), being tranquil, is [sometimes] classified 5 as pleasant. As such everyone wishes to experience pleasant feelings. The practice of contemplation of feelings ( vedananupassana ) enables one, seeing the arising and disappearing nature of these feelings, to realize they are unsatisfactory ( dukkha ) and thereby comprehend the truth of suffering ( dukkha-sacca ). It was for this purpose that vedananupassana as a satipatthàna was taught.

Most people consider that the mind is a permanent entity and that it passes on from one life to the next, and because of this they have a perception of a permanent self or soul ( atta ). Contemplation of the mind (c ittanupassana ) was taught for people to realize the impermanence of the mind.

Most people consider the other [two] dhammas (i.e. the aggregates of perception and conceptions) as self, it is to remove this wrong view of a self that contemplation of dhammas ( dhammanu-passana ) as a satipatthàna was taught.

It is to eradicate the wrong views and perceptions that things are permanent, [truly] satisfying 6 and [are, contain or belong to a] self 7 that the four presences of mindfulness have been taught.

There are eighteen subjects of meditation in kayanupassana satipatthana ; fourteen of them are contained in the Maha-satipatthana sutta . The other four are found in the [subcommentary to the] Kayagatasati sutta of the Majjhimanikaya (M.119) . The Maha-satipatthana sutta contains:

· anapana-sati - mindfulness of breathing

· Iriya-patha - [wisely knowing ( pajanati )] how the body is disposed according to posture (i.e. walking, standing, sitting or lying down)

· Catu-sampajanna 8 - the four clear comprehensions

· Patikkula-manasikara - attention on the repulsive [aspects], by reflecting on the thirty two parts of the body

· Dhatu-manasikara - reflecting on the [four physical] elements (i.e. earth, water, fire and wind)

· Nava sivathika - lit. the nine belonging to a cemetery or charnel ground, i.e. the nine states of a decaying corpse as subjects of meditation; thus, adding up to a total of fourteen subjects found in the Maha-satipatthana sutta.

Next come the four colour kasin a 9meditations, as found in the [subcommentary to the] Kayagatasati sutta. One can develop contemplation on parts of the body such as the hair of the head & hair of the body as the blue kasina. Similarly, contemplation on bile & fat develops as the yellow kasina , blood & flesh of the body as the red kasina and, finally, on bones & teeth as the white kasina. By the practice of kasina meditation one can develop the absorptions - jhanas . 10The above constitutes the eighteen subjects of meditation belonging to the kayanupassana satipatthana. One should select, according to one's character, a suitable subject for meditation. 11 One can achieve access concentration ( upacara samadhi ) by adopting any one of the above eighteen subjects. Attainment concentration ( appana samadhi ) is achieved with only six meditation subjects. Attainment concentration [i.e. the four jhanas] is attained by practising mindfulness of breathing. The first jhana attainment concentration ( appana samadhi ) is attained by reflection on the thirty-two parts of the body. From the four colour kasina meditations the eight attainments ( attha samapattiyo 12) can be developed. With these access and attainment concentrations 13 the characteristic ( lakkhana ), function ( rasa ), manifestation ( paccupannhana ) and near cause ( padatthana 14) [for the arising] of mentality & materiality ( nama-rupa ), cause ( hetu ) & effect ( phala ) and dependent origination ( paticca-samuppada ), when taken up as objects, become discerned and the development of the knowledges (g nan a-bhavana s 15), which belonging to four purifications ( visuddhis16) all become possible to completely fulfil. Finally, having acquired the knowledge in conformity with truth ( saccanulomika-gnana 17), which occurs in the path [and fruit] cognitive process ( magga-citta-vithi 18), and realizing the four noble truths the successive attainments of the sotapanna , sakadagami , etc. paths & fruits are attained and nibbàna is realized. Therefore, contemplation of the body ( kayanupassana ), one of the four presences of mindfulness, is a meditation practice that protects and maintains the True-teaching for a long time.

In contemplation of feelings ( vedananupassana ), feelings are divided into pleasant, painful and neutral. They are further subdivided into five predominances ( indriyas ), namely pleasantness ( sukha ), pain ( dukkha ), happiness ( somanassa ), unhappiness ( domanassa ) and equanimity ( upekkha ). They are also divided according to the six sense doors, that is feelings arising from visual contact ( cakkhu-samphassa-ja-vedana - lit. eye-contact born feelings), auditory, smell, taste, bodily and mental contacts. Whatever subdivisions there are it is all just the one vedana cetasika. In the Mahasatipatthana sutta they are classified in nine ways. 19 Contemplation of these can achieve access concentration and, by turning to insight, follow the path that leads to nibbana. This too, will protect and maintain the Teaching of the Buddha for a long time.

Cittanupassana - is the meditation with consciousness or mind as the object. Mind ( citta ) here is divided as:

· Kusala-citta - wholesome consciousness

· Akusala-citta - unwholesome consciousness

· Vipaka-citta - resultant consciousness

· Kriya-citta - functional consciousness

Briefly, in cittanupassana the mind may also be divided as:

· Kamavacara-citta - sense sphere consciousness

· Rupavacara-citta - fine material sphere consciousness

· Arupavacara-citta - formless sphere consciousness

· Lokuttara-citta - supramundane consciousness

(AS. I.13 Ý 29)

Only the eighty-one mundane consciousnesses are taken up for insight meditation ( vipassana ), not the supramundane conscious-nesses. These must be contemplated ( anupassana ) in sixteen different ways, 20 as taught in the Mahasatipatthana sutta. In doing so the perception of permanence of the mind will disappear and the perception of impermanence will arise through comprehension [of the mind's impermanent nature], and at the same time access concentration will be established in the mind. With the help of this one can, by wisely investigating the mentality and materiality that arise dependent on the mind, develop sequentially the insight knowledges ( vipassana-gnanas ), and then attain the four paths & fruits and nibbana. Therefore, contemplation of the mind or consciousness ( cittanupassana ), too, is for the continuation and maintenance of the True-teaching for a long time.

The last foundation of mindfulness is contemplation of dhammas ( dhammanupassana ), with dhamma here referring to sankhara and sanna as mentioned earlier. There are five themes that are taken up for meditation in contemplation of dhammas. When grouped into these five themes all of the five aggregates [of attachment] are [in fact] included, they are:

· Panca nivarana - the first is contemplation of the five hindrances; this insight meditation is purely concerned with mentality.

· Pancupadanakkhandha - next comes insight into the five aggregates of attachment.

· Cha ajjhattika-bahirani ayatanani - next is the contem - plation of the six internal and external [sense] bases; both mentality and materiality are considered here.

· Satta bojjhanga - then comes contemplation of the seven factors of enlightenment; only mentality is included here.

· Cattari ariya-saccani - in the contemplation of the four noble truths both mentality & materiality, which includes the five aggregates [of attachment], are examined.

Dhammanupassana utilizes both mentality and materiality for insight development. The Buddha has divided the subjects of meditation into different types so as to suit individual meditators.

In developing contemplation of the [five] hindrances, 21 the [five] hindrances themselves get suppressed and one attains access concentration. This, when used as a basis for further insight, leads to the attaining of the four paths & fruits and nibbàna. Therefore, contemplation of the [five] hindrances too, is a form of satipatthana that leads to the maintenance of the Teachings of the Buddha for a long period of time.

Next comes insight into the [five] aggregates [of attachment] 22( pancupadànakkhandha i.e. physical form ( rupa ), feeling ( vedana ), perception ( sanna ), conceivings ( sankharas ), and consciousness ( vinnana )). Here access concentration is first achieved and then, followed by various types of insight knowledge, culminates in the attainment of the four paths & fruits and nibbana. Therefore, this, too, is a form of meditation that establishes the Teachings of the Buddha for a long time.

In contemplation of the [sense] bases, 23 all twelve bases, i.e. the five internal sense organs & the mind and the five external sense objects & mental objects are the subjects of meditation. The fetters ( sanyojanas ), which arise at the respective sense doors and the mind and their respective objects, are overcome and this leads to access concentration through which one can develop the insight knowledges and attain the four paths & fruits and nibbana. Therefore, insight into the sense bases is also said to be a satipatthana protecting and maintaining the True-teaching for a long time.

The next satipatthana is insight into the factors of enlightenment, 24 of which there are seven. Here both tranquillity and insight meditation have to be practised, in the correct order, to acquire the insight knowledges and realize the four paths & fruits and nibbana. Therefore insight into the factors of enlightenment is said to cause the maintenance of the Teachings of the Buddha for a long time.

Next comes insight meditation with the four noble truths as objects. 25 Here only suffering ( dukkha ) and the cause [of suffering] ( samudaya ) are direct objects of meditation for [gaining] insight; the truths of cessation [of suffering] ( nirodha ) and the path ( magga ) are only for peaceful and refined contemplation, they are not subject to contemplation in terms of the three characteristics [of existence] ( ti-lakkhana ). As all the five aggregates of attachment are contained in the truths of suffering and cause of suffering, both tranquillity and insight meditation are applicable. Tranquillity meditation is to be practised up to access concentration ( upacara samadhi ), attainment concentration ( appana samàdhi ) and the eight attainments ( attha samapattiyo ), and then through insight meditation develop the various knowledges, in order, and attain the four paths & fruits and nibbana. Therefore, this also is a meditation instrumental in protecting the Teachings of the Buddha for a long time.

Considering the above we see that the Buddha's answer in this regard is correct in every way. Thus, as quoted in Pali at the beginning in reply to the brahmin's question, it is the development and making much of the four presences of mindfulness that will preserve the True-teachings, the sanctifying life ( brahma-cariya 26), the three trainings ( tisso sikkha ) of [higher] ethic s ( adhisila ), [higher] mind ( adhicitta 27) & [higher] wisdom ( adhipanna ) or what is otherwise called the study ( pariyatti ) [of the three divisions of Dhamma], practice ( patipatti ) and the realizing [of the four noble truths] ( pativedha 28), for a long time when the Tathagata finally passes away. Accordingly, what we should do to protect and maintain the Teachings of the Buddha for a long time is to develop the dhammas that lead to enlightenment ( bodhi-pakkhiya dhammas ), which are headed by the four presences of mindfulness . We give alms, observe precepts, meditate, listen to Dhamma and perform all meritorious activities in order to develop the dhammas that lead to enlightenment.

If on a particular day we went for refuge to the triple gem, i.e. by accepting the Buddha, Dhamma, Sangha and noble friends [as spiritual guides], it was to be released from suffering in this cycle of births & deaths ( samsara ) and attain nibbàna. From then onwards all wholesome actions ( kusala-kammas ) performed develops the bodhi-pakkhiya dhammas. In the performing of a wholesome action innumerable number of wholesome cognitive processes ( kusala-citta-vithis 29), before, during and after, arise in our minds. Kusala-cittas due to hearing and likewise, kusala-cetasikas connected with all six of the sense doors arise. As intelligent Buddhists these citta-vithis arise in our minds in association with happiness and wisdom. There are thirty-four dhammas contained in each mental impulsion ( javana 30) [of the citta-vithis ]. Let us categorize the cetasikas now, they are:

· 13 anasamana cetasikas - ethically variable qualities

· 19 sobhana-sadharanas - universally beautifuls

· 1 pannindriya - predominance of wisdom

· 1 Citta - mind or consciousness

Each one of these has bodhi-pakkhiya dhammas in them. These thirty-four transform the mind into a citta-iddhi-pada , they also contain viriya and so becomes a viriya-iddhi-pada , there is also desire and that becomes chanda-iddhi-pada , the understanding therein becomes vimansa-iddhi-pada . It is on the basis of these four iddhi-padas that our wholesome cognitive processes ( kusala citta-vithis ) are formed. The wholesome mindfulness contained therein becomes the four satipatthanas. The mindfulness therein develops as the bodhi-pakkhiya dhammas in our kusala-cittas , and are called:

· Satindriya - the [spiritual] dominion of mindfulness

· Sati-bala - the spiritual capability of mindfulness

· Sati-sambojjhanga - the mindfulness factor of enlightenment

· Samma-sati - [the path factor of] right mindfulness

Similarly the viriya mentioned here develops as the following nine bodhi-pakkhiya dhammas :

· Cattaro sammappadhana - the four right exertions

· Viriya-iddhi-pada - the [concentration achieved by] energy way to [attain] psychic power

· Viriyindriya - the [spiritual] dominion of energy

· Viriya-bala - the spiritual capability of energy

· Viriya-sambojjhanga - the factor of enlightenment of energy

· Samma-vayama - right effort

Likewise the wisdom therein arises as the following five bodhi-pakkhiya dhammas :

· Vimansa- iddhi-pada - concentration attained by investi - gation way to [attain] psychic power

· Pannindriya - [spiritual] dominion of wisdom

· Panna-bala - spiritual capability of wisdom

· Dhamma-vicaya-sambojjhanga - investigation of dhammas factor of enlightenment

· Samma-ditthi - right view.

The one-pointedness there, is active as the following four bodhi-pakkhiya dhammas :

· Samadhindriya - [spiritual] dominion of concentration

· Samadhi-bala - spiritual capability of concentration

· Samadhi-sambojjhanga - concentration as a factor of en - lightenment.

· Samma-samadhi - right concentration

These bodhi-pakkhiya dhammas are in each of the kusala-javanas that arise in our minds . As such we should feel happy that according to one's own wish to attain Arahantship, Paccekabuddhahood or Sammàsambuddhahood these wholesome actions will develop, shorten one's duration in samsara and eliminate the [mental] effluents. However, we should understand that this mind does not remain unchanged (i.e. it can change and become unwholesome), but keeps changing rapidly. Therefore, to avoid these changes and to maintain the mind as a kusala-citta we should act with wise attention. That is, if we contemplate wholesome actions continuously 31 we will succeed in maintaining wholesome thought processes. When we continuously make our thoughts, speech and actions wholesome, we act with wise attention and thereby become continuously engaged in the cattaro satipatthana. 32Therefore, someday when our bodhi-pakkhiya dhammas such as the cattaro satipatthana become strong enough to rid us of all the defilements ( kilesas ) numbering 33 about 1,500 we shall attain the paths & fruits and nibbana. It is certain that when the bodhi-pakkhiya dhammas mature sufficiently we will realize the ultimate truth, if not in this life, then in the next life, several lives later or in the period of another Buddha. Therefore, the practice ( patipatti ) is leading us out of the round of birth and death ( niyyanika ), and is certain to be successful. As such we must ensure that the Buddha-sasana will flourish for 5000 years 34 so that we can fulfil the paramis and other humans and the deities, too, can learn and practice according to the Dhamma in order to enable them to attain the jhanas , the paths & fruits and nibbana. Therefore, let us wish, 35 by our accumulated dhamma strength [gained by the practice], that the community of Buddha's disciples ( Sangha ), who are virtuous and follow the discipline ( vinaya ) that protects the Buddha-sasana , successfully spread the Dhamma in the world together the deities. We have just completed a very wholesome action. What the Buddha taught the Brahmin pandit then is still valid for us today. We have been able to develop bodhi-pakkhiya dhammas such as the four presences of mindfulness . Therefore, let us pay homage to the Buddha who was the first to develop the meditations such as satipatthana and overcome all the [mental] effluents and attained the status of Sammasambuddha . Let us pay homage to the pure Dhamma that the Buddha taught. Let us pay homage to the Sangha, who have according to the Buddha's Dhamma developed the presences of mindfulness and attained nibbana. Let us pay homage to the four paths & fruits and nibbana, as well as the dhammas that lead to those attainments, such as the four presences of mindfulness . Let us resolve that all our meritorious actions will become dhammas that lead to enlightenment.

1 For the [ten] qualities leading to Buddhahood see p. 22 (f.n.9 ). There are three grades to the development of the pàramãs : (i) the ten pàramãs (lowest level), which need to be fulfilled to attain Arahantship, e.g., from the perfection of giving ( dàna-pàramã ), the giving of requisites and gifts to others (ii) the ten higher perfections ( dasa upapàramiyo ), which need to be fulfilled to attain pacc e kabuddhahood, e.g., from the perfection of giving, the giving of parts of one's body for the benefit of others and (iii) the ten highest (lit. true) perfections ( dasa paramattha-pàramiyo ), which need to be fulfilled to attain sammàsambuddhahood, e.g., from the perfection of giving, the giving of one's life; and so it is sometimes said there are thirty perfections (see Cp.3 Comm. (Pakiõõakakathà), J. Comm. Introduction (Nidànakathà), D.1 Subcomm. and D.14 Subcomm.).

2 M.51 Subcomm. Ý these are: conducting oneself for the benefit of one's relatives ( gn àtattha-cariyà = gnàti-attha-cariyà Ý for example, see J.140 Comm., where the Bodhisatta acted to save his relatives from danger), the world ( lokattha-cariyà Ý the Bodhisatta's actions of fulfilling the perfections) and gaining wisdom [for oneself] ( buddhattha-cariyà = buddhi-attha-cariyà Ý for example, see J.528 Comm., where the Bodhisatta developed wisdom).

3 Cp.3 Comm.; S.1:1 Subcomm. Ý relinquishing kingdom, wife, children, life and limb, these are generally considered by most people (of which it would be life, family, property and wealth) as things that are dear, and thus difficult to give up. This basically constitutes the perfection of giving ( dàna-pàramã ), which the Buddha-to-be (Bodhisatta) practises and develops over many lives.

4 Concerning the bodhi-p a kkhiya dhammas being fourteen in brief and thirty-seven in detail see the Introduction, p. TTT .

5 See M.59.

6 Here referring to things being pleasant ( sukha ), able to give pleasure and satisfy/gratify one; some things, of course, are pleasant, etc., however they can not do so for ever, for example when in circumstances of great suffering all the previous experiences of happiness, pleasant situations encountered, etc. are of no help to one. For some references concerning the unpleasant side of existence and the extent that it covers see S.15:1Ý20 & M.130.

7 At M.44, M.109, S.22:1, A.4:200, etc. there are four ways stated in which a self view is envisaged: physical form ( råpa ) is taken as oneself, self has or is possessed of physical form, physical form is in oneself and oneself is in physical form; these four ways of envisaging a self apply to the remaining four of the five aggregates of attachment, i.e. feeling ( vedanà ), perception ( sannà ), conceptions ( saïkhàras ) and consciousness ( vinnàõa ), and so there are thus twenty ways that a self view ( sakkàya-diññhi Ý lit. [eternally] existing body view) is envisaged.

8 D.22, M.10 & M.119 Ý a monk when going, returning, looking forward, looking back, bending, extending, putting on the robes & [taking the] alms- bowl, eating, drinking, chewing, tasting, defecating, urinating, walking, standing, sitting, sleeping, awake, speaking and being silent does so clearly comprehending ( sampajàna-kàrã ); the four aspects that are to be considered/ comprehended when engaging in the above activities are given at M.10 Comm.: is it useful ( sàtthaka ), suitable ( sappàya ), within one's meditation object[s] range ( gocara Ý lit. cow's [field for] living) and [done in an] undeluded [manner] ( asammoha ).

9 See the Introduction for an explanation of this word (p.__).

10 See the Introduction for an explanation of this word (p.__).

11 See Vism. III,74Ý77 & III,121.

12 I.e. the four jh a nas (see the Introduction) and the four formless attainments ( ar u uppa-samàpattis Ý the sphere of infinite space ( àkàsàna¤càyatana ), the sphere of infinite consciousness ( vi¤¤àõa¤càyatana ), the sphere of nothingness ( àki¤ca¤¤àyatana ) and the sphere of neither-perception-nor-non-perception ( neva-sa¤¤à-nàsa¤¤àyatana )). The abiding in any of these states (or more literally, the mind being fixed on its object in these states) is called attainment concentration ( appanà samàdhi ) and the concentrated state of mind, which belongs to the sensual sphere ( kàmàvacara ), that precedes entering upon appanà samàdhi is called access concentration ( upacàra samàdhi ).

13For more concerning these (i.e. upacàra & appanà samàdhi ) see Vism. IV,32Ý33 & XI,119.

14 This four-fold way of analysing dhammas is used in the Visuddhimagga and Commentaries, i.e. defining according to their characteristic, function, manifestation and proximate or nearest cause for their arising, see Vism.XI,93 & XIV,34Ý70 for materiality, Vism. XIV,125Ý18 4 for mentality, i.e. feeling, perception and conceptions (though, formally, only the main ones from the aggregate of conceptions are enumerated in the definition of ` nàma ' (see S.12:2), these are intention ( cetanà ), contact ( phassa ) and attention ( manasi-kàra ), together with [the aggregates of] feeling and perception) .

15 These are: knowledge from the comprehending of mentality & materiality ( nàma-råpa-pariggaha-¤àõa (Vism.XVIII)), knowledge from the comprehend- ing of causes ( paccaya-pariggaha-¤àõa (Vism.XIX)), knowledge [of overcoming doubt , established by the paccaya-pariggaha-¤àõa ] of the three time periods (past, present & future) ( tayo-addhà-¤àõa (see Vism.XIX,25) ), knowledge of what is and what is not the path [that leads to the cessation of dukkha] ( maggàmagga-¤àõa (Vism.XX)), knowledge [that arises] from contemplating [the momentary] rise and fall [of the five aggregates of attachment] ( udayabbayànupassanà-¤àõa (Vism.XXI,3Ý9)), knowledge [that arises] from contemplating [the momentary] dissolution [of the five aggregates of attachment] ( bhaïgànupassanà-¤àõa (Vism.XXI,10Ý28)), knowledge of the presence [of all formations ( saïkhàras )] as perilous ( bhayat'upaññhàna-¤àõa (Vism.XXI,29Ý34)), knowledge [that arises] from contemplating the shortcomings [of existence] ( àdãnavànupassanà-¤àõa (Vism.XXI,35Ý 42)), knowledge [that arises] from contemplating [that ends in] non-enjoyment [derived from formations ( saïkhàras )] ( nibbidànupassanà- ¤àõa (Vism.XXI,43)), knowledge of the desire to be freed [from all dukkha] ( muccitukamyatà-¤àõà (Vism.XXI,45Ý46)), knowledge [that arises] from contemplating by reflecting [on impermanence, dukkha and not self] ( pañisaïkhànupassanà-¤àõa (Vism.XXI,47Ý52)), knowledge [that arises] of equanimity towards [all] formations ( saïkhàrupekkhà-¤àõa (Vism.XXI,61Ý66)).

16 There are seven purifications ( visuddhis ) in all. The first two, purification of moral conduct ( sãla-visuddhi (Vism.I)) and purification of mind ( citta-visuddhi (Vism.IIIÝXI)), are fulfilled with the keeping of the precepts, etc. and the attaining of the access and attainment concentrations; the next four, which are being referred to here, are: purification of view ( diññhi-visuddhi (Vism.XVIII)), purification by overcoming doubt ( kaïkhà-vitaraõa-visuddhi (Vism.XIX)), purification of knowledge and vision of what is and is not the path ( maggàmagga-¤àõa-dassana-visuddhi (Vism.XX)) and purification knowledge and vision of the practice [that leads to the cessation of dukkha] ( pañipadà-¤àõa-dassana-visuddhi (Vism.XXI)). The last purification, i.e. the purification of knowledge and vision ( ¤àõa-dassana-visuddhi (Vism.XXII)), is fulfilled at the time of attaining the paths and fruits; these knowledges are mentioned by name at M.24.

17 See Vism. XXI,1 & XXI,128Ý133.

18For this cognitive process ( magga-citta-vãthi ) see AS:IV.14. Incidentally, this reference also covers the citta-vãthi for entering upon the jhànas.

19 D.22 Ý when feeling a pleasant feeling ( sukhaü vedanaü ) he [wisely] knows ( pajànàti ): `I am feeling a pleasant feeling'; ? a painful ( dukkhaü ) / neutral ( adukkhamasukhaü )/sensually pleasant ( sàmisaü sukhaü )/non-sensually pleasant ( niràmisaü sukhaü )/sensually painful/non-sensually painful/sensually neutral/non-sensually neutral feeling ? `I am feeling a non-sensually neutral feeling.' For more on ` sàmisa ' and ` niràmisa ' see the Introduction (p.__) and S.36:31.

20 D.22 Ý ? when the mind ( citta ) has lust ( saràga ) he [wisely] knows ( pajànàti ): ` the mind has lust'; ? no lust ( vãtaràga )/hatred (sadosa)/no hatred ( vãtadosa )/delusion ( samoha )/no delusion ( vãtamoha )/is [dull and] contracted ( saïkhitta )/[sensually] distracted ( vikkhitta )/exalted ( mahaggata ) / unexalted ( amahaggata )/surpassed ( sa-uttara )/unsurpassed ( anuttara )/ concentrated ( samàhita )/unconcentrated ( asamàhita )/liberated ( vimutta )/ unliberated ( avimutta ) ? `the mind is unliberated.'

21 D.22 Ý ? when internally (in the mind) there is sensual desire ( kàmacchanda ) he [wisely] knows: `Sensual desire has [arisen] in me,' when internally (in the mind) there is no sensual desire he [wisely] knows: `Sensual desire has not [arisen] in me,' he [wisely] knows the arising of the unarisen sensual desire, the relinquishing of the arisen sensual desire and the future non-arising of the relinquished sensual desire ? ill-will ( vyàpàda )/sloth and torpor ( thãna-middha )/restlessness and worry ( uddhacca- kukkucca )/sceptical doubt ( vicikicchà ) ?

22D.22 Ý ? thus is physical form, thus is the arising of physical form, thus is the disappearance of physical form, thus is feeling/perception/conceptions/ consciousness, thus is the arising of consciousness, thus is the disappearance of consciousness.

23 D.22 Ý ? he [wisely] knows the eye ( cakkhu ), [visible] forms ( råpas ), the fetter ( saüyojana ) that arises dependent on both [the eye and forms], the arising of the unarisen fetter, the relinquishing of the arisen fetter and the non-arising in the future of the relinquished fetter; ? ear ( sota ), sounds ( saddas )/nose ( ghàna ), odours ( gandhas )/tongue ( jivhà ), tastes ( rasas )/body ( kàya ), physical sensations ( poññhabbas )/mind ( mano ), mental objects ( dhammas ) ?; at S.41:1 the fetter mentioned above is explained as desire and lust ( chanda-ràga ).

24 D.22 Ý ?when there is internally (in the mind) the mindfulness factor of enlightenment ( sati-sambojjhaïga ) he [wisely] knows: `The mindfulness factor of enlightenment is internally [in] my [mind],' when it is not ? he [wisely] knows: `The mindfulness factor of enlightenment is not internally [in] my [mind],' and he [wisely] knows the arising of the unarisen mind-fulness factor of enlightenment and the fulfilment of the developed mindfulness factor of enlightenment; ? investigation of dhammas factor of enlightenment ( dhamma-vicaya-sambojjhaïga )/effort factor of enlightenment ( viriya-sambojjhaïga )/ecstasy ? ( pãti-sambojjhaïga )/tranquillity ? ( passaddhi- sambojjhaïga )/concentration ? ( samàdhi-sambojjhaïga )/ equanimity factor of enlightenment ( upekkhà-sambojjhaïga ) ?

25 D.22 Ý ? he [wisely] knows as it really is ( yathà-bhåta ): `This is suffering ( dukkha ).'/ `This is the cause of suffering ( dukkha-samudaya ).'/ `This is the cessation of suffering ( dukkha-nirodha ).'/`This is the practice that leads to the cessation of suffering ( dukkha-nirodha-gàminã pañipadà ).'

26 Literally meaning highest living, was understood as the way to achieve union with the highest, i.e. Brahma, who was thought to be the highest deity and the creator of everything, the Buddha then used the term in reference to what is ultimately the highest, in that the goal, He taught transcends the world and its `creator' Brahma (who is not really the creator and is impermanent just like everything else in the world); the term is also used with the specific meaning of celibacy, especially in regard to the eight precept (observed by lay Buddhist devotees on Observance days) and ten precepts (observed by novices ( sàmaõ e ras ), c.f. also A.8:41Ý45.

27 This refers to the meditation practices to attain concentration of mind ( samàdhi ).

28 Literally pañiv e dha means piercing or penetrating, but here applied figuratively meaning realizing the four noble truths; the three terms of pariyatti , pañipatti and pañiv e dha , with the following two dependent on the preceding two respectively, are mentioned at D.28 Comm., M.115 Comm., S.16:13 Comm., etc., further at these references it says that when the study aspect disappears then the Teachings ( Sàsana ) disappears; see also A.5:155 for five factors that lead to the confusion and disappearance of the True-teaching.

29 See AS.IV:1Ý30 for an explanation of the Abhidhamma term ` citta-vãthi '.

30 See AS.IV:6Ý16 concerning ` javana '.

31When engaged in doing wholesome actions one should be considering those, otherwise, at other times, previously done wholesome actions should be brought to mind.

32 At S.46:6 restraint of the [sense] dominions ( indriya-saüvara ), developed and made much of, fulfils the three good conducts [by body, speech and mind] ( tãõi sucàritàni ), which in turn fulfils the four presences of mindfulness; this then fulfils the seven factors of enlightenment, which fulfils knowledge and liberation ( vijjà-vimutti ). See also A.10:61 for a more on this.

33 This figure is arrived at by taking from Vibh.17 the defilements ( kil e sas ) mentioned in the first ten sections and then adding from D.1 (Brahmajàlasuttanta) the sixty-two wrong views mentioned there (i.e. 73 + 36 + 105 + 56 + 75 + 84 + 49 + 64 + 81 + 70 + 62 = 755 ), and then when taking into consideration the defilements that have [already] arisen ( uppanna ) and not [yet] arisen ( anuppanna ) the total is doubled (i.e. 755 x 2 = 1,510 ); finally, this figure is rounded down to 1,500 for ease of communication.

34 At M.142 Comm. it says that the Buddha-sàsana will last this long.

That is by an act of truth ( sacca-kiriyà ) a wish or aspiration is made; this can sometimes have a very positive effect, c.f. M.86 where Aïgulimàla (lit. finger garland), formerly a notorious murderer who was transformed by meeting the Buddha and became His disciple , by the utterance of an act of truth and wishing a woman experiencing trouble giving birth well was able to alleviate the suffering of her and the child was born unharmed .