Reading guide
A rebuff, then a real request
The Buddha's own first response — that some “futile people” ask for a brief teaching only to keep following him around afterward — is confirmed by direct reading to test the mendicant's own sincerity before any teaching is given. Only after the mendicant repeats the request, adding “hopefully I can be an heir of the Buddha's teaching,” does the Buddha actually teach.
Ethics and view as the starting point
The Buddha's own answer names “the starting point of skillful qualities” as well-purified ethics and correct view — confirming the fourfold mindfulness formula is not presented here as a standalone technique, but as a practice that must be “grounded on ethics” to bear fruit.
A new dimension: internal, external, and both
This discourse's own fourfold formula is confirmed by direct reading to add a threefold application not present at SN 47.1 or 47.2: each of the four objects (body, feelings, mind, principles) is to be observed internally, externally, and internally-and-externally together — twelve total observations rather than four, though the Pāli root elides most of them after the body's own three are spelled out in full.
A swift and complete attainment
The discourse's own closing narrative confirms the mendicant, having taken up this practice, “soon realized the supreme end of the spiritual path in this very life” and became one of the perfected (arahant) — among the more explicit attainment narratives in this saṃyutta's own opening discourses.
Key terms
The text
§1 — the request and its rebuffAt one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” “This is exactly how some futile people ask me for something. But when the teaching has been explained they think only of following me around.” “Sir, may the Buddha please teach me Dhamma in brief! May the Holy One teach me the Dhamma in brief! Hopefully I can understand the meaning of what the Buddha says! Hopefully I can be an heir of the Buddha’s teaching!”
§2 — the starting point: ethics and view“Well then, mendicant, you should purify the starting point of skillful qualities. What is the starting point of skillful qualities? Well purified ethics and correct view. When your ethics are well purified and your view is correct, you should develop the four kinds of mindfulness meditation in three ways, depending on and grounded on ethics.
§3 — the fourfold formula, applied threefoldWhat four? Meditate observing an aspect of the body internally—keen, aware, and mindful, rid of covetousness and displeasure for the world. Or meditate observing an aspect of the body externally—keen, aware, and mindful, rid of covetousness and displeasure for the world. Or meditate observing an aspect of the body internally and externally—keen, aware, and mindful, rid of covetousness and displeasure for the world. Or meditate observing an aspect of feelings internally … externally … internally and externally—keen, aware, and mindful, rid of covetousness and displeasure for the world. Or meditate observing an aspect of the mind internally … externally … internally and externally—keen, aware, and mindful, rid of covetousness and displeasure for the world. Or meditate observing an aspect of principles internally … externally … internally and externally—keen, aware, and mindful, rid of covetousness and displeasure for the world. When you develop the four kinds of mindfulness meditation in these three ways, depending on and grounded on ethics, you can expect growth, not decline, in skillful qualities, whether by day or by night.”
§4 — departure and attainmentAnd then that mendicant approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Then that mendicant, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And that mendicant became one of the perfected.
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