↑ One of those longer sequences, from the CulaHatthipadopama-sutta, the "Lesser Discourse on the Simile of the Elephant's Footprints", is as follows:[21]
Dhammalsaddhalpabbajja: A layman hears a Buddha teach the Dhamma, comes to have faith in him, and decides to take ordination as a monk;
sila: He adopts the moral precepts;
indriyasamvara: He practises "guarding the six sense-doors";
sati-sampajanna: He practises mindfulness and self-possession (actually described as mindfulness of the body, kāyānussatti);
jhana 1: He finds an isolated spot in which to meditate, purifies his mind of the hindrances (nwarana), and attains the first rupa-jhana;
jhana 2: He attains the second jhana;
jhana 3: He attains the third jhana;
jhana 4: He attains the fourth jhana;
pubbenivasanussati-nana: he recollects his many former existences in samsara;
sattanam cutupapata-nana: he observes the death and rebirth of beings according to their karmas;
dsavakkhaya-nana: He brings about the destruction of the dsavas (cankers), and attains a profound realization of (as opposed to mere knowledge about) the four noble truths;
vimutti: He perceives that he is now liberated, that he has done what was to be done.
↑ According to Frauwallner, mindfulness was a means to prevent the arising of craving, which resulted simply from contact between the senses and their objects; this may have been the Buddha's original idea;[26] compare Buddhadasa, Heartwood of the Bodhi-tree, on Pratītyasamutpāda; and Grzegorz Polak (2011), Reexamining Jhana: Towards a Critical Reconstruction of Early Buddhist Soteriology, p.153-156, 196–197.
↑ Vetter translates it as "offering into the fire".[45]
↑ The formula is repeated in other sutras, for example the Sacca-vibhanga Sutta (MN 141): "And what is right mindfulness? Here the monk remains contemplating the body as body, resolute, aware and mindful, having put aside worldly desire and sadness; he remains contemplating feelings as feelings; he remains contemplating mental states as mental states; he remains contemplating mental objects as mental objects, resolute, aware and mindful, having put aside worldly desire and sadness; This is called right mindfulness."[97][98]
↑ From The Way of Mindfulness, The Satipatthana Sutta and Its Commentary, Soma Thera (1998), (...) For the dull-witted man of the theorizing type [ditthi carita] it is convenient to see consciousness [citta] in the fairly simple way it is set forth in this discourse, by way of impermanence [aniccata], and by way of such divisions as mind-with-lust [saragadi vasena], in order to reject the notion of permanence [nicca sañña] in regard to consciousness. Consciousness is a special condition [visesa karana] for the wrong view due to a basic belief in permanence [niccanti abhinivesa vatthutaya ditthiya]. The contemplation on consciousness, the Third Arousing of Mindfulness, is the Path to Purity of this type of man.[101] For the keen-witted man of the theorizing type it is convenient to see mental objects or things [dhamma], according to the manifold way set forth in this discourse, by way of perception, sense-impression and so forth [nivaranadi vasena], in order to reject the notion of a soul [atta sañña] in regard to mental things. Mental things are special conditions for the wrong view due to a basic belief in a soul [attanti abhinivesa vatthutaya ditthiya]. For this type of man the contemplation on mental objects, the Fourth Arousing of Mindfulness, is the Path to Purity.[101] (...)
↑ Vetter and Bronkhorst note that the path starts with right view, which includes insight into anicca, dukkha and anatta.
↑ Note how kāyānupassanā, vedanānupassanā, and cittānupassanā, resemble the five skandhas and the chain of causation as described in the middle part of Pratītyasamutpāda; while dhammānupassanā refers to mindfulness as retention, calling into mind the beneficial dhammas which are applied to analyse phenomena, and counter the arising of disturbing thoughts and emotions.
↑ Gethin: "The sutta is often read today as describing a pure form of insight (vipassanā) meditation that bypasses calm (samatha) meditation and the four absorptions (jhāna), as outlined in the description of the Buddhist path found, for example, in the Samaññaphala Sutta [...] The earlier tradition, however, seems not to have always read it this way, associating accomplishment in the exercise of establishing mindfulness with abandoning of the five hindrances and the first absorption."[22]
