Nyanatiloka Buddhist Dictionary

(4) Concerning the mind-objects (dhammánupassaná), he knows whether one of thefive hindrances (nívarana, q.v.) is present in him or not, knows how it arises, how itis overcome, and how in future it does no more arise. He knows the nature of eachof the five groups (khandha, q.v.), how they arise, and how they are dissolved. Heknows the 12 bases of all mental activity (áyatana q.v.): the eye and the visualobject, the ear and the audible object, .. mind and mind-object, he knows thefetters (samyojana, q.v.) based on them, knows how they arise, how they areovercome, and how in future they do no more arise. He knows whether one of theseven factors of enlightenment (bojjhanga, q.v.) is present in him or not, knowshow it arises, and how it comes to full development. Each of the Four Noble Truths(sacca, q.v.) he understands according to reality.The 4 contemplations comprise several exercises, but the Satipatthána should not thereforebe thought of as a mere collection of meditation subjects, any one of which may be taken outand practised alone. Though most of the exercises appear also elsewhere in the Buddhistscriptures, in the context of this sutta they are chiefly intended for the cultivation ofmindfulness and insight, as indicated by the repetitive passage concluding each section of thesutta (see below). The 4 contemplations cover all the 5 groups of existence (khandha, q.v.),because mindfulness is meant to encompass the whole personality. Hence, for the fulldevelopment of mindfulness, the practice should extend to all 4 types of contemplation,though not every single exercise mentioned under these four headings need be taken up. Amethodical practice of Satipatthána has to start with one of the exercises out of the group'contemplation of the body', which will serve as the primary and regular subject ofmeditation: The other exercises of the group and the other contemplatons are to becultivated when occasion for them arises during meditation and in everyday life.After cach contemplation it is shown how it finally leads to insight-knowledge: "Thus withregard to his own body he contemplates the body, with regard to the bodies of others hecontemplates the body, with regard to both he contemplates the body. He beholds how thebody arises and how it passes away, beholds the arising and passing away of the body. 'Abody is there' (but no living being, no individual, no woman, no man, no self, nothing thatbelongs to a self; neither a person, nor anything belonging to a person; Com.): thus he hasestablished his attentiveness as far as it serves his knowledge and mindfulness, and he livesindependent, unattached to anything in the world.''In the same way he contemplates feeling, mind and mind-objects.In M. 118 it is shown how these four foundations of mindfulness may be brought about by theexercise of mindfulness on in-and-out breathing (ánápána-sati, q.v.).Literature: The Way of Mindfullness, tr. of Sutta and Com., by Soma Thera (3rded; Kandy 1967, BPS). - The Heart of Buddhist Meditation, by NyanaponikaThera (3rd ed.; London. Rider & Co.). The Foundations of Mindfulness (tr. of M.10), Nyanasatta Thera (Wheel 19). The Satipatthána Sutta and its Application toModern Life, V. F. Gunaratna (WHEEL 60). - The Power of Mindfulness byNyanaponika Thera (WHEEL 121/122).sati-sambojjhanga: 'mindfulness as factor of enlightenment' s. bojjhanga.