Dighanikaya 22.373_48

22.373_48

Kasmā pana bhagavatā cattārova satipaṭṭhānā vuttā anūnā anadhikāti? Veneyyahitattā. Taṇhācaritadiṭṭhicaritasamathayānikavipassanāyānikesu hi mandatikkhavasena dvedhā dvedhā pavattesu veneyyesu mandassa taṇhācaritassa oḷārikaṃ kāyānupassanāsatipaṭṭhānaṃ visuddhimaggo, tikkhassa sukhumaṃ vedanānupassanāsatipaṭṭhānaṃ. Diṭṭhicaritassapi mandassa nātippabhedagataṃ cittānupassanāsatipaṭṭhānaṃ visuddhimaggo, tikkhassa atippabhedagataṃ dhammānupassanāsatipaṭṭhānaṃ visuddhimaggo. Samathayānikassa ca mandassa akicchena adhigantabbanimittaṃ paṭhamaṃ satipaṭṭhānaṃ visuddhimaggo, tikkhassa oḷārikārammaṇe asaṇṭhahanato dutiyaṃ. Vipassanāyānikassapi mandassa nātippabhedagatārammaṇaṃ tatiyaṃ, tikkhassa atippabhedagatārammaṇaṃ catutthaṃ. Iti cattārova vuttā anūnā anadhikāti.

Why, then, were precisely four foundations of mindfulness spoken of by the Blessed One, neither fewer nor more? Because of the benefit to those who are trainable. For among the trainable who are classified twofold according to whether they are dull or sharp—those with a temperament inclined to craving, those with a temperament inclined to views, those who make tranquility their vehicle, and those who make insight their vehicle—for a dull person of a craving temperament the coarse foundation of mindfulness of contemplation of the body is the path of purification; for a sharp person, the subtle foundation of mindfulness of contemplation of feeling. For a dull person of a view temperament, the foundation of mindfulness of contemplation of mind, which is not highly differentiated, is the path of purification; for a sharp person, the foundation of mindfulness of contemplation of dhammas, which is highly differentiated, is the path of purification. And for a dull person who makes tranquility their vehicle, the first foundation of mindfulness, whose sign is to be attained without difficulty, is the path of purification; for a sharp person, the second [foundation of mindfulness is], because they do not remain fixed on a coarse object. For a dull person who makes insight their vehicle, the third, whose object is not highly differentiated, [is the path of purification]; for a sharp person, the fourth, whose object is highly differentiated. Thus, precisely four were spoken of, neither fewer nor more.