1"Bhikkhus, I will teach you the origination and the passing away of the four establishments of mindfulness. [n.180] Here satipaṭṭhāna obviously refers to the four objects of mindfulness. Listen to that.

"And what, bhikkhus, is the origination of the body? With the origination of nutriment there is the origination of the body. With the cessation of nutriment there is the passing away of the body.

"With the origination of contact there is the origination of feeling. With the cessation of contact there is the passing away of feeling.

"With the origination of name-and-form there is the origination of mind. With the cessation of name-and-form there is the passing away of mind. [n.181] In this passage citta is taken to be synonymous with viññāṇa; nāmarūpa, being the condition for the latter, is the condition for the former as well. For citta always arises based on the physical organism (rūpa) and in conjunction with contact, feeling, perception, volition, and attention, the constituents of nama.

"With the origination of attention there is the origination of phenomena. With the cessation of attention there is the passing away of phenomena." [n.182] Manasikārasamudayā dhammānaṁ samudayo. Spk: The phenomena of the enlightenment factors originate through careful attention; the phenomena of the hindrances through careless attention. Cp. AN10.58 (AN V 107,6–7): Manasikārasambhavā sabbe dhammā, phassasamudayā sabbe dhammā; "All phenomena come into being through attention; all phenomena originate from contact." sn.v.185

1"Catunnaṁ, bhikkhave, satipaṭṭhānānaṁ samudayañca atthaṅgamañca desessāmi. Taṁ suṇātha.

Ko ca, bhikkhave, kāyassa samudayo? Āhārasamudayā kāyassa samudayo; āhāranirodhā kāyassa atthaṅgamo.

Phassasamudayā vedanānaṁ samudayo; phassanirodhā vedanānaṁ atthaṅgamo.

Nāmarūpasamudayā cittassa samudayo; nāmarūpanirodhā cittassa atthaṅgamo.

Manasikārasamudayā dhammānaṁ samudayo; manasikāranirodhā dhammānaṁ atthaṅgamo"ti.

Dutiyaṁ.