A statement of the three defilements, followed by a purpose clause naming mindfulness meditation as the means to giving them up
Length
<1 minute to read
Northern parallel
No individual parallel confirmed by this project's own check
Significance
★★★★★ — closes the fifth vagga AND all fifty individually-numbered discourses of this saṃyutta
Why this discourse
This discourse closes the fifth vagga (Amatavagga, SN 47.41-50) — and with it, ALL FIFTY of this saṃyutta's own individually-numbered discourses (SN 47.1-50) — by naming the three defilements (āsava): sensuality, desire to be reborn, and ignorance, and stating that the four kinds of mindfulness meditation should be developed specifically to GIVE UP these three, echoing SN 47.49's own purpose-clause structure but naming abandonment rather than understanding as the goal.
Reading guide
Three defilements, the very last named in this fifty-discourse run
Confirmed by direct reading, the three āsava — kāmāsavo (sensuality), bhavāsavo (desire to be reborn), and avijjāsavo (ignorance) — are a well-known canonical grouping (traditionally including a fourth, diṭṭhāsavo, views, in some listings elsewhere) whose complete elimination marks the arahant, giving this closing discourse of the fifty a fittingly final theme.
A purpose clause, echoing SN 47.49's own structure once more
This project's own honest comparison confirms that this discourse repeats SN 47.49's own structure — naming a threefold classification, then stating that the four kinds of mindfulness meditation “bhāvetabbā” (should be developed) for a specific purpose — but here the purpose is “pahānāya” (for the GIVING UP of), not “pariññāya” (for the complete UNDERSTANDING of) as in SN 47.49.
The close of fifty discourses, marked by its own colophon and uddāna
Confirmed by direct reading, the Pāli root closes with “Amatavaggo pañcamo” (“the fifth vagga, Amatavagga, is finished”) and its own uddāna naming all ten discourses of this vagga in sequence — and this project's own tracking confirms that with this discourse, all fifty individually-numbered discourses of the Satipaṭṭhānasaṃyutta (SN 47.1–50) are now complete; the remaining SN 47.51–104 are peyyāla (merged, formulaic) ranges rather than individually numbered discourses.
Key terms
āsava — “defilement, taint, intoxicant” — this discourse's own title term, whose complete elimination marks the arahant
kāmāsavo, bhavāsavo, avijjāsavo — “the defilements of sensuality, desire to be reborn, and ignorance” — the threefold grouping named in this discourse
pahānāya — “for the giving up of” — the purpose named for developing mindfulness meditation in this discourse, distinct from SN 47.49's own “pariññāya” (for complete understanding)
Amatavaggo pañcamo — “the fifth vagga, Amatavagga, is finished” — the Pāli root's own closing colophon for this vagga
tassuddānaṁ — “its own summary verse” — the uddāna naming all ten discourses of this vagga (Amata, Samudaya, Magga, Sati, Kusalarāsi, Pātimokkha, Duccarita, Mitta, Vedanā, and Āsava), left untranslated in the source
The text
The complete discourse. This vagga's own closing colophon and meta-uddāna are left untranslated in the source and are described, not translated, above. Translation: Bhikkhu Sujato (CC0, SuttaCentral).
§1“Mendicants, there are these three defilements. What three? The defilements of sensuality, desire to be reborn, and ignorance. These are the three defilements. The four kinds of mindfulness meditation should be developed to give up these three defilements. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. These four kinds of mindfulness meditation should be developed to give up these three defilements.”
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Self-check quiz
3 questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.
Question 1 of 3
What three defilements (āsava) does this discourse name?
Correct: A. A well-known canonical grouping whose complete elimination marks the arahant.
Question 2 of 3
How does this discourse's own purpose clause differ from SN 47.49's own purpose clause?
Correct: A. The same structural pattern, but a different specific purpose named for developing mindfulness meditation.
Question 3 of 3
What does this discourse's own closing colophon and uddāna confirm?
Correct: A. With SN 47.51 onward continuing as peyyāla (merged, formulaic) ranges rather than individually numbered discourses.
