This text of Satipaññhànavibhaïgo has been established through a comparison of the 3 main editions of the text. As an editor the main work involved in re-presenting the text is to fill in the heavy ellipsis that is seen in all the editions, and which greatly obscures the text. A lot of the ellipsis, in fact, can only be filled in by going all the way back to the beginning of Dhammasaïgaõã (see the text and translation of the Abhidhamma-màtikà).

The Analysis is divided into three main sections, the first (Suttantabhàjanãyaü), which is based on the method found in the discourses, elaborates on what is meant by doing the practice in regard to oneself, to another, and to both. The second section (Abhidhammabhàjanãyaü) approaches the subject from the point of view of how the practice can lead to the attainment of path and fruit (maggaphalaü); and shows which mental factors are present at that time. The third section consists of a standard questionairre, that is asked many times during the early books of the Abhidhamma, which classifies the states of mind that may, or must, or must not be present during the practice of Satipaññhàna.

The text of the Satipaññhànavibhaïgo clarifies a number of issues that arise in the discourse itself, and which was probably felt from the earliest times. The grammer of the first analysis makes it clear that when ajjhattaü is said in the refrain it refers to one's own body, feelings, etc., and that bahiddhà refers to someone else's body and feelings; the definition of the lokuttaraü jhànaü indicates that the Abhidhammikas at least thought that it meant the first jhàna at the very least, and there is no mention of vipassanà jhànaü, khaõikaü jhànaü, etc.

The subjects given in the Satipaññhànavibhaïgo are far fewer than those found in the Mahàsatipaññhànasuttaü, containing only 5 subject headings as opposed to 23 in the discourse. Vedanànupassanà and Cittànupassanà contain the same material, but Kàyànupassanà has only the Pañikkålamanasikàra (Applying the Mind to Repulsiveness) section; and Dhammànupassanà has only the Nãvaraõaü (Hindrances) and Bojjhaïgaü (Factors of Awakening).

It has been suggested by Ajahn Sujàto that this might represent the core of the original teaching, and that the material now found in the two main Satipaññhàna discourses ⁰¹ in the Pàëi Canon has been greatly elaberated from its more primitive beginning. ⁰² Be that as it may there is no doubt that the `extra' material in those discourses, if that is what it is, is authentic to the teaching of the Buddha, even if it wasn't all collected together in this place originally.