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**strmini** · 04-21-2012, 07:23 PM

dear Dhamma friends, fellow Truth Seekers

having just discovered this interesting sutta (SN 47.42), my attention (manasikāra) has returned to this thread:

Catunnaṃ, bhikkhave, satipaṭṭhānānaṃ samudayañca atthaṅgamañca desessāmi. Taṃ suṇātha. Ko ca, bhikkhave, kāyassa samudayo? Āhārasamudayā kāyassa samudayo; āhāranirodhā kāyassa atthaṅgamo. Phassasamudayā vedanānaṃ samudayo; phassanirodhā vedanānaṃ atthaṅgamo. Nāmarūpasamudayā cittassa samudayo; nāmarūpanirodhā cittassa atthaṅgamo. Manasikārasamudayā dhammānaṃ samudayo; manasikāranirodhā dhammānaṃ atthaṅgamo’’ti.

Bhikkhus

I will teach & analyze for you the origination (samudayo) and subsiding (atthaṅgamo) of the four establishings of mindfulness. Listen & pay close attention. I will speak.

And what, monks, is the origination of the body? From the origination of nutriment [food] 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 nama-&-rupa is the origination of the mind. From the cessation of nama-&-rupa is the cessation of the mind.

From the origination of attention (manasikāra) is the origination of dhamma. From the cessation of attention is the subsiding of dhamma.

SN 47.42 whilst possibly not related, in respect to the origination & subsiding of dhamma, the use of the Pali term atthaṅgamo (subsides) brings to mind the following Dhammapada verse:

Wisdom springs from meditation; without meditation wisdom wanes. Having known these two paths of progress and decline, let a man so conduct himself that his wisdom may increase.

Maggavagga 282 my reasoned reflection (yonisomanasikāra) is: if the word dhamma here refers to phenomena, then is there the need to specifically use the word 'attention' (manasikāra) in respect to phenomena given conscious awareness of all phenomena arises from sense contact?

about how conscious awareness of all phenomena occurs due to sense contact, Buddha taught:

What is the All? Simply the eye & forms, ear & sounds, nose & aromas, tongue & flavors, body & tactile sensations, intellect & ideas. This, monks, is called the All. (SN 35.23)

Dependent on eye & forms, eye-consciousness arises. The meeting of the three is contact. Dependent on ear & sounds, ear-consciousness arises. The meeting of the three is contact. Dependent on nose & aromas, nose-consciousness arises. The meeting of the three is contact. Dependent on tongue & flavors, tongue-consciousness arises. The meeting of the three is contact. Dependent on body & tactile sensations, body-consciousness arises. The meeting of the three is contact. Dependent on intellect & ideas, intellect-consciousness arises. The meeting of the three is contact. (MN 18) further, if the term dhamma in SN 47.42 refers to sankhata dhammas then how can the asankhata dhamma (dispassion - nirodha - Nibbana) be experienced in the 4th Establishment For Mindfulness, i.e., in the last three stages of Anapanasati?

Monks, among things conditioned and unconditioned, dispassion is reckoned to be the best of them all: the crushing of all infatuation, the removal of thirst, the uprooting of attachment, the cutting off of the round, the destruction of craving, dispassion, Nibbāna.

AN 4.34 thus, is it possible the word 'attention' (manasikāra) was deliberately, judiciously, precisely & fittingly used in SN 47.42 to signify the clear subtle & deep scrutiny & discernment required to see subtle Dhamma Truth (rather than mere ordinary sense contact)?

Mindfulness and clear comprehension, too, have their nutriment; they are not without a nutriment. And what is the nutriment of mindfulness and clear comprehension? 'Wise attention' should be the answer.

AN 10.61 It's amazing, lord, it's astounding, how deep this dependent co-arising is, and how deep its appearance, and yet to me it seems as clear as clear can be.

Don't say that, Ananda. Don't say that. Deep is this dependent co-arising and deep its appearance.

DN 15 Who sees paticcasamuppada sees Dhamma, who sees Dhamma sees paticcasamuppda.

MN 1 190-1.

04-21-2012, 07:23 PM	#17
strmini Join Date Oct 2005 Posts 459 Senior Member	dear Dhamma friends, fellow Truth Seekers having just discovered this interesting sutta (SN 47.42), my attention (manasikāra) has returned to this thread: Catunnaṃ, bhikkhave, satipaṭṭhānānaṃ samudayañca atthaṅgamañca desessāmi. Taṃ suṇātha. Ko ca, bhikkhave, kāyassa samudayo? Āhārasamudayā kāyassa samudayo; āhāranirodhā kāyassa atthaṅgamo. Phassasamudayā vedanānaṃ samudayo; phassanirodhā vedanānaṃ atthaṅgamo. Nāmarūpasamudayā cittassa samudayo; nāmarūpanirodhā cittassa atthaṅgamo. Manasikārasamudayā dhammānaṃ samudayo; manasikāranirodhā dhammānaṃ atthaṅgamo’’ti. Bhikkhus I will teach & analyze for you the origination (samudayo) and subsiding (atthaṅgamo) of the four establishings of mindfulness. Listen & pay close attention. I will speak. And what, monks, is the origination of the body? From the origination of nutriment [food] 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 nama-&-rupa is the origination of the mind. From the cessation of nama-&-rupa is the cessation of the mind. From the origination of attention (manasikāra) is the origination of dhamma. From the cessation of attention is the subsiding of dhamma. SN 47.42 whilst possibly not related, in respect to the origination & subsiding of dhamma, the use of the Pali term atthaṅgamo (subsides) brings to mind the following Dhammapada verse: Wisdom springs from meditation; without meditation wisdom wanes. Having known these two paths of progress and decline, let a man so conduct himself that his wisdom may increase. Maggavagga 282 my reasoned reflection (yonisomanasikāra) is: if the word dhamma here refers to phenomena, then is there the need to specifically use the word 'attention' (manasikāra) in respect to phenomena given conscious awareness of all phenomena arises from sense contact? about how conscious awareness of all phenomena occurs due to sense contact, Buddha taught: What is the All? Simply the eye & forms, ear & sounds, nose & aromas, tongue & flavors, body & tactile sensations, intellect & ideas. This, monks, is called the All. (SN 35.23) Dependent on eye & forms, eye-consciousness arises. The meeting of the three is contact. Dependent on ear & sounds, ear-consciousness arises. The meeting of the three is contact. Dependent on nose & aromas, nose-consciousness arises. The meeting of the three is contact. Dependent on tongue & flavors, tongue-consciousness arises. The meeting of the three is contact. Dependent on body & tactile sensations, body-consciousness arises. The meeting of the three is contact. Dependent on intellect & ideas, intellect-consciousness arises. The meeting of the three is contact. (MN 18) further, if the term dhamma in SN 47.42 refers to sankhata dhammas then how can the asankhata dhamma (dispassion - nirodha - Nibbana) be experienced in the 4th Establishment For Mindfulness, i.e., in the last three stages of Anapanasati? Monks, among things conditioned and unconditioned, dispassion is reckoned to be the best of them all: the crushing of all infatuation, the removal of thirst, the uprooting of attachment, the cutting off of the round, the destruction of craving, dispassion, Nibbāna. AN 4.34 thus, is it possible the word 'attention' (manasikāra) was deliberately, judiciously, precisely & fittingly used in SN 47.42 to signify the clear subtle & deep scrutiny & discernment required to see subtle Dhamma Truth (rather than mere ordinary sense contact)? Mindfulness and clear comprehension, too, have their nutriment; they are not without a nutriment. And what is the nutriment of mindfulness and clear comprehension? 'Wise attention' should be the answer. AN 10.61 It's amazing, lord, it's astounding, how deep this dependent co-arising is, and how deep its appearance, and yet to me it seems as clear as clear can be. Don't say that, Ananda. Don't say that. Deep is this dependent co-arising and deep its appearance. DN 15 Who sees paticcasamuppada sees Dhamma, who sees Dhamma sees paticcasamuppda. MN 1 190-1.
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