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{{italic title}} |
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{{short description|10th |
{{short description|10th Sutta in the Majjhima Nikaya, Pāli Canon}} |
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{{Buddhism|terse=1}} |
{{Buddhism|terse=1}} |
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The '''Satipaṭṭhāna Sutta'''<ref>M.i.56ff.</ref>{{refn|group=note|Sanskrit: ''Smṛtyupasthāna Sūtra'' स्मृत्युपस्थान सूत्र, [[Chinese language|Chinese]]: 念處經}} ([[Majjhima Nikaya]] 10: ''The Discourse on the Establishing of Mindfulness''), and the subsequently created '''Mahāsatipaṭṭhāna Sutta'''<ref>D.ii.290ff</ref> ([[Dīgha Nikāya]] 22: ''The Great Discourse on the Establishing of Mindfulness''), are two of the most celebrated and widely studied discourses in the [[Pāli Canon]] of [[Theravada]] Buddhism, acting as the foundation for contemporary ''[[vipassana]]'' |
The '''''Satipaṭṭhāna Sutta'''''<ref>M.i.56ff.</ref>{{refn|group=note|Sanskrit: ''Smṛtyupasthāna Sūtra'' स्मृत्युपस्थान सूत्र, [[Chinese language|Chinese]]: 念處經}} ([[Majjhima Nikaya]] 10: ''The Discourse on the Establishing of Mindfulness''), and the subsequently created '''Mahāsatipaṭṭhāna Sutta'''<ref>D.ii.290ff</ref> ([[Dīgha Nikāya]] 22: ''The Great Discourse on the Establishing of Mindfulness''), are two of the most celebrated and widely studied discourses in the [[Pāli Canon]] of [[Theravada]] Buddhism, acting as the foundation for contemporary ''[[vipassana]]'' meditation practice. The Pāli texts of the Satipaṭṭhāna Sutta and the Mahāsatipaṭṭhāna Sutta are largely similar in content; the main difference being a section about the [[Four Noble Truths]] (Catu Ariya Sacca) in the Observation of Phenomena (Dhammānupassana), which is greatly expanded in the Mahāsatipaṭṭhāna Sutta.<ref>{{cite book |last=Kusala |first=Bhante |author-link=Bhante Kusala |date=2014 |title=The Satipaṭṭhāna Sutta - A New Translation with the Pali and English | publisher=Dhamma Sukha Publications |pages=31–33 |isbn=9781500407636}}</ref><ref>{{cite book |last=Thero |first=Kiribathgoda Gnanananda |author-link=Kiribathgoda Gnanananda Thero |date=2016 |title=Pali and English Maha Satipatthana Sutta | publisher=Mahamegha Publishers |pages=41–69 |isbn=9781546562481}}</ref> These ''[[Sutra|sutta]]''s (discourses) stress the practice of [[sati (Buddhism)|sati]] (mindfulness) "for the purification of beings, for the overcoming of sorrow and lamentation, for the extinguishing of suffering and grief, for walking on the path of truth, for the realization of ''[[nirvana (Buddhism)|nibbāna]]''."{{refn|group=note|Famously, the Buddha declares at the beginning of this discourse: "This is the direct way [Pāli: ''[[Ekayāna|ekāyano]] [...] maggo''],{{refn|group=subnote|While recognizing that ''ekāyano [...] maggo'' is "more commonly" translated as "the only path," Anālayo (2006, pp. 27-9) argues that ''ekāyano [...] maggo'' is best translated as "direct path" based on the contextual meaning of ''ekāyano'' in the Mahāsīhanāda Sutta ([[Majjhima Nikaya]] 12, [http://www.accesstoinsight.org/tipitaka/mn/mn.012.ntbb.html Ñanamoli & Bodhi, 1994], where ''ekāyano'' describes a "one way only" path), its absence from other suttas, implications of speedy realization within the Satipaṭṭhāna Sutta itself, and commentarial elaboration. The [[Pali Text Society]]'s Pali-English Dictionary (Rhys Davids & Stede, 1921-25) appears to support Anālayo's assessment in their entry for "Ayana":『''ekāyano maggo'' leading to one goal, a direct way』(retrieved 15 May 2010 from http://dsalsrv02.uchicago.edu/cgi-bin/philologic/getobject.pl?c.0:1:2056.pali.895215).}} monks, for the purification of beings, for the overcoming of sorrow and lamentation, for the extinguishing of suffering and grief, for walking on the path of truth, for the realization of ''[[nirvana (Buddhism)|nibbāna]]''."<ref>Vipassana Research Institute, 1996, pp. 2, 3.</ref>}} |
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==Sources== |
==Sources== |
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===Dating=== |
===Dating=== |
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While elements of the Satipathana sutta can be found in the Samyutta Nikaya and the Samyukta Nigama, which belong to the oldest strata of the Buddhist suttas, the elaborate Maha Satipatthana Sutta exists only in the Theravada Digha Nikaya. [[Bhante Sujato]] postulates that the sutta was compiled from elements from other suttas as late as 20 BCE.{{sfn| |
While elements of the Satipathana sutta can be found in the Samyutta Nikaya and the Samyukta Nigama,{{cn|date=December 2021}} which belong to the oldest strata of the Buddhist suttas, the elaborate Maha Satipatthana Sutta exists only in the Theravada Digha Nikaya. [[Bhante Sujato]] postulates that the sutta was compiled from elements from other suttas as late as 20 BCE.{{sfn|Sujato|2012|p=304}} |
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=== Title translation and related literature === |
=== Title translation and related literature === |
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===Later sources=== |
===Later sources=== |
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The Satipaṭṭhāna material, including the various meditation objects and practices, is treated in various later [[Abhidharma]] works such as the [[Theravada]] [[Vibhanga]] and [[Paṭisambhidāmagga]], the [[Sarvastivada]] [[Dharmaskandha]], the Jñānapraṣṭhāna, the ''[[Śāriputrābhidharma]]'' and the [[Arthaviniscaya Sutra]].<ref>''[http://www.bswa.org/modules/mydownloads/singlefile.php?cid=19&lid=335 Sujato. A History of Mindfulness: How Insight Worsted Tranquillity in the Satipatthana Sutta] {{webarchive|url=https://web.archive.org/web/20080420183615/http://www.bswa.org/modules/mydownloads/singlefile.php?cid=19&lid=335 |date=2008-04-20 }}''</ref> |
The Satipaṭṭhāna material, including the various meditation objects and practices, is treated in various later [[Abhidharma]] works such as the [[Theravada]] [[Vibhanga]] and [[Paṭisambhidāmagga]], the [[Sarvastivada]] [[Dharmaskandha]], the [[Jnanaprasthana|Jñānapraṣṭhāna]], the ''[[Śāriputrābhidharma]]'' and the [[Arthaviniscaya Sutra]].<ref>''[http://www.bswa.org/modules/mydownloads/singlefile.php?cid=19&lid=335 Sujato. A History of Mindfulness: How Insight Worsted Tranquillity in the Satipatthana Sutta] {{webarchive|url=https://web.archive.org/web/20080420183615/http://www.bswa.org/modules/mydownloads/singlefile.php?cid=19&lid=335 |date=2008-04-20 }}''</ref> |
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In post-canonical [[Pali literature|Pali commentaries]], the classic [[Atthakatha|commentary]] on the {{IAST|Satipaṭṭhāna Sutta}} (as well as for the entire Majjhima Nikaya) is found in [[Buddhaghosa]]'s Papañcasudani (Bullitt, 2002; Soma, 2003). |
In post-canonical [[Pali literature|Pali commentaries]], the classic [[Atthakatha|commentary]] on the {{IAST|Satipaṭṭhāna Sutta}} (as well as for the entire Majjhima Nikaya) is found in [[Buddhaghosa]]'s Papañcasudani (Bullitt, 2002; Soma, 2003). |
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===Contents of the Pali version=== |
===Contents of the Pali version=== |
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{{See also|Skandha|Satipatthana|Anapanasati|Anapanasati Sutta}} |
{{See also|Skandha|Satipatthana|Anapanasati|Anapanasati Sutta|Dhyana sutras}} |
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In the Satipatthana Sutta, Majjhima Nikaya 10, the Buddha identifies four "foundations of mindfulness"<ref name="Bodhi">[http://www.wisdompubs.org/landing/satipatthana-sutta ''Satipaṭṭhāna Sutta: The Foundations of Mindfulness''], translation by Bhikkhu Ñāṇamoli and Bhikkhu Bodhi</ref> or "frames of reference,"<ref name="Thanissaro">[https://www.accesstoinsight.org/tipitaka/mn/mn.010.than.html ''Satipatthana Sutta: Frames of Reference''], translation by Thanissaro Bhikkhu</ref> on which he contemplates<ref name="Bodhi"/> or focusses<ref name="Thanissaro"/> after leaving behind the worldly life: ''kāyā'' (body), ''[[vedanā]]'' (sensations/feelings aroused by perception), ''[[Citta|cittā]]'' (mind/consciousness), and ''dhammas'' (elements of the Buddhist teachings). The sutta then gives an overview of Buddhist practices, under these four headings: |
In the Satipatthana Sutta, Majjhima Nikaya 10, the Buddha identifies four "foundations of mindfulness"<ref name="Bodhi">[http://www.wisdompubs.org/landing/satipatthana-sutta ''Satipaṭṭhāna Sutta: The Foundations of Mindfulness''], translation by Bhikkhu Ñāṇamoli and Bhikkhu Bodhi</ref> or "frames of reference,"<ref name="Thanissaro">[https://www.accesstoinsight.org/tipitaka/mn/mn.010.than.html ''Satipatthana Sutta: Frames of Reference''], translation by Thanissaro Bhikkhu</ref> on which he contemplates<ref name="Bodhi"/> or focusses<ref name="Thanissaro"/> after leaving behind the worldly life: ''kāyā'' (body), ''[[vedanā]]'' (sensations/feelings aroused by perception), ''[[Citta|cittā]]'' (mind/consciousness), and ''dhammas'' (elements of the Buddhist teachings). The sutta then gives an overview of Buddhist practices, under these four headings: |
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#''Kāyā'' (body): |
#''Kāyā'' (body): |
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#*mindfulness of breathing, calming the bodily formations (see also the [[Anapanasati Sutta]]); |
#*mindfulness of breathing, calming the bodily formations (see also the [[Anapanasati Sutta]]); |
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#* |
#*[[Sampajanna|clear comprehension]] of all postures and actions; |
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#*[[Patikulamanasikara|reflections on the repulsiveness of the body-parts]]; |
#*[[Patikulamanasikara|reflections on the repulsiveness of the body-parts]]; |
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#*reflections on the [[Mahābhūta|elements]] which are in the body: earth, water, fire, and air; |
#*reflections on the [[Mahābhūta|elements]] which are in the body: earth, water, fire, and air; |
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#** released (''vimutta{{IAST|ṃ}}'') or not released (''avimutta{{IAST|ṃ}}'') |
#** released (''vimutta{{IAST|ṃ}}'') or not released (''avimutta{{IAST|ṃ}}'') |
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#* In this way, remaining focussed on the mind itself; or [[Sampajanna|clear comprehension]] of [[Pratītyasamutpāda|arising and vanishing]] with regard to mind; or sustained mindfulness of the presence of mind |
#* In this way, remaining focussed on the mind itself; or [[Sampajanna|clear comprehension]] of [[Pratītyasamutpāda|arising and vanishing]] with regard to mind; or sustained mindfulness of the presence of mind |
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#''[[Dhamma|Dhammā]]'' (elements of the Buddhist teachings):{{refn|group=note|"Dhammas" is often translated as "mental objects." Anālayo (2006), pp. 182-86, points out that translating ''dhamma'' as "mental object" (or anything similar, such as "mental contents") is problematic for multiple reasons, including that the three prior ''satipatthāna'' (body, sensations, mind) can become mental objects in themselves, and that those objects (such as the hindrances, aggregates and sense bases) identified under this ''satipatthāna'' (''dhamma'') are far from an exhaustive list of all possible mental objects. Thus, Anālayo more closely identifies this sutta's ''dhamma'' as "mental factors and categories," "classificatory schemes," and "frameworks or points of reference to be applied during contemplation" (p. 183). Anālayo (p. 183, ''nn''. 2, 3) quotes Gyori (1996, p. 24) as stating that contemplation of these ''dhamma'' "are specifically intended to invest the mind with a soteriological orientation," and Gombrich (1996, p. 36) as writing that contemplating these ''dhamma'' teaches one "to see the world through Buddhist spectacles." According to Sharf, in the ''Satipațțhāna-sutta'' the term ''sati'' means to remember the dharmas, whereby the true nature of phenomena can be seen.{{sfn|Sharf|2014|p=942}} According to Paul Williams, referring to Erich Frauwallner, mindfulness provided the way to liberation, "constantly watching sensory experience in order to prevent the arising of cravings which would power future experience into rebirths."{{sfn|Williams|2000|p=46}}{{refn|group=note|Frauwallner, E. (1973), ''History of Indian Philosophy'', trans. V.M. Bedekar, Delhi: Motilal Banarsidass. Two volumes., pp.150 ff}} According to Vetter, ''dhyana'' may have been the original core practice of the Buddha, which aided the maintenance of mindfulness.{{sfn|Vetter|1988}}}} |
#''[[Dhamma|Dhammā]]'' (elements of the Buddhist teachings):{{refn|group=note|"Dhammas" is often translated as "mental objects." Anālayo (2006), pp. 182-86, points out that translating ''dhamma'' as "mental object" (or anything similar, such as "mental contents") is problematic for multiple reasons, including that the three prior ''satipatthāna'' (body, sensations, mind) can become mental objects in themselves, and that those objects (such as the hindrances, aggregates and sense bases) identified under this ''satipatthāna'' (''dhamma'') are far from an exhaustive list of all possible mental objects. Thus, Anālayo more closely identifies this sutta's ''dhamma'' as "mental factors and categories," "classificatory schemes," and "frameworks or points of reference to be applied during contemplation" (p. 183). Anālayo (p. 183, ''nn''. 2, 3) quotes Gyori (1996, p. 24) as stating that contemplation of these ''dhamma'' "are specifically intended to invest the mind with a soteriological orientation," and Gombrich (1996, p. 36) as writing that contemplating these ''dhamma'' teaches one "to see the world through Buddhist spectacles." According to Sharf, in the ''Satipațțhāna-sutta'' the term ''sati'' means to remember the dharmas, whereby the true nature of phenomena can be seen.{{sfn|Sharf|2014|p=942}} According to Paul Williams, referring to Erich Frauwallner, mindfulness provided the way to liberation, "constantly watching sensory experience in order to prevent the arising of cravings which would power future experience into rebirths."{{sfn|Williams|Tribe|2000|p=46}}{{refn|group=note|Frauwallner, E. (1973), ''History of Indian Philosophy'', trans. V.M. Bedekar, Delhi: Motilal Banarsidass. Two volumes., pp.150 ff}} According to Vetter, ''dhyana'' may have been the original core practice of the Buddha, which aided the maintenance of mindfulness.{{sfn|Vetter|1988}}}} |
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#*the [[five hindrances]]: awareness of the presence or absence, arising and [[Right effort|abandoning]], and no future arising, of sensual desire, ill will, sloth and torpor, restlessness and remorse, and uncertainty; |
#*the [[five hindrances]]: awareness of the presence or absence, arising and [[Right effort|abandoning]], and no future arising, of sensual desire, ill will, sloth and torpor, restlessness and remorse, and uncertainty; |
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#*the [[Skandha|five skandhas]], the aggregates of [[Upadana|clinging]]: the discernment of the existence, the origination, and the disappearance, of form, feeling, perception, [[samkhara|formations]] (mental dispositions), and consciousness; |
#*the [[Skandha|five skandhas]], the aggregates of [[Upadana|clinging]]: the discernment of the existence, the origination, and the disappearance, of form, feeling, perception, [[samkhara|formations]] (mental dispositions), and consciousness; |
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A section on ''Smṛtyupasthāna'' is found in various Tibetan and Chinese recensions of large [[Prajñāpāramitā]] sutras, such as the 25,000 line version translated by [[Edward Conze]]. This skeletal version of the Smṛtyupasthāna is incorporated into the larger sutra and thus appears as part of the Buddha's discourse to Subhuti. It only outlines specific practices for the contemplation of the body, the other three satipatthanas are simply enumerated.<ref name="bswa.org"/> |
A section on ''Smṛtyupasthāna'' is found in various Tibetan and Chinese recensions of large [[Prajñāpāramitā]] sutras, such as the 25,000 line version translated by [[Edward Conze]]. This skeletal version of the Smṛtyupasthāna is incorporated into the larger sutra and thus appears as part of the Buddha's discourse to Subhuti. It only outlines specific practices for the contemplation of the body, the other three satipatthanas are simply enumerated.<ref name="bswa.org"/> |
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Various scholars have attempted to use the numerous early sources to trace an "[[Urtext (biblical studies)|ur-text]]" i.e. the original satipaṭṭhāna formula or the earliest sutta. Bronkhorst (1985) argues that the earliest form of the satipaṭṭhāna sutta only contained the observation of the impure body parts under mindfulness of the body, and that mindfulness of dhammas was originally just the observation of the seven awakening factors.{{sfn|Kuan|2008|p=107}}{{refn|group=note|Kuan refers to Bronkhorst (1985), ''Dharma and Abhidharma'', p.312-314.}} Sujato's reconstruction similarly only retains the contemplation of the impure under mindfulness of the body, while including only the five hindrances and the seven awakening factors under mindfulness of dhammas.{{sfn|Kuan|2008|p=108}}{{refn|group=note|Kuan refers to Sujato (2006), ''A history of mindfulness: how insight worsted tranquility in the Satipatthana Sutta'', p.264-273}} According to Analayo, mindfulness of breathing was probably absent from the original scheme, noting that one can easily contemplate the body's decay taking an external object, that is, someone else's body, but not be externally mindfull of the breath, that is, someone else's breath. {{sfn|Anālayo|2013|p=48-49}} |
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{| class="wikitable sortable" |
{| class="wikitable sortable" |
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! |
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!Reconstruction |
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!Theravāda [[Vibhanga]] |
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!Sarvāstivāda [[Dharmaskandha|Dharma-skandha]] |
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!Śāriputr-ābhidharma |
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!Theravāda Mahā-satipatṭhāna Sutta |
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!Sarvāstivāda Smṛtyupasthāna Sūtra |
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!Ekāyana Sūtra |
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!Long [[Prajnaparamita|Prajñā-pāramitā]] Sūtra |
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|- |
|- |
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|'''Body (kaya)''' |
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! !! [[Vibhanga]] !! [[Dharmaskandha|Dharma-skandha]] !! Śāriputr-ābhidharma !! Theravāda Mahā-satipatṭhāna Sutta!! Sarvāstivāda Smṛtyupasthāna Sūtra !! Ekāyana Sūtra !! [[Prajnaparamita|Prajñā-pāramitā]] |
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|Impure body parts |
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⚫ | |||
|Parts of the body |
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| '''Body (kaya)''' || Parts of the body || Parts of the body, 6 [[Mahābhūta|elements]] || 4 postures, [[Sampajanna|Clear Comprehending]], [[Ānāpānasati]], Parts of the body |4 [[Mahābhūta|elements]], Food, Space (5th element), Oozing orifices, [[Maranasati|Death contemplation]] || [[Ānāpānasati]], 4 postures, [[Sampajanna|Clear Comprehending]], Parts of the body, 4 [[Mahābhūta|elements]], [[Maranasati|Death contemplation]] || 4 postures, [[Sampajanna|Clear Comprehending]], Cutting off thought, Suppressing thought, Ānāpānasati, 4 [[jhāna]] similes, Perception of light, Basis of reviewing, Parts of the body, 6 elements, [[Maranasati|Death contemplation]]|| Parts of the body, 4 elements, Oozing orifices, [[Maranasati|Death contemplation]] || 4 Postures, Comprehension, [[Ānāpānasati]], 4 [[Mahābhūta|elements]], Body parts, [[Maranasati|Death contemplation]] |
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|Parts of the body, 6 [[Mahābhūta|elements]] |
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|4 postures, [[Sampajanna|Clear Comprehending]], [[Ānāpānasati]]<nowiki>, Parts of the body |4 </nowiki>[[Mahābhūta|elements]], Food, Space (5th element), Oozing orifices, [[Maranasati|Death contemplation]] |
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|[[Ānāpānasati]], 4 postures, [[Sampajanna|Clear Comprehending]], Parts of the body, 4 [[Mahābhūta|elements]], [[Maranasati|Death contemplation]] |
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|4 postures, [[Sampajanna|Clear Comprehending]], Cutting off thought, Suppressing thought, Ānāpānasati, 4 [[jhāna]] similes, Perception of light, Basis of reviewing, Parts of the body, 6 elements, [[Maranasati|Death contemplation]] |
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|Parts of the body, 4 elements, Oozing orifices, [[Maranasati|Death contemplation]] |
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|4 Postures, Comprehension, [[Ānāpānasati]], 4 [[Mahābhūta|elements]], Body parts, [[Maranasati|Death contemplation]] |
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|'''Feelings ([[vedana]])''' |
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| '''Feelings ([[vedana]])''' || Happy/pain/neutral, Carnal/spiritual || Happy/pain/neutral, Bodily/Mental, Carnal/spiritual, Sensual/Non–sensual || Happy/pain/neutral, Carnal/spiritual || Happy/pain/neutral, Carnal/spiritual || Happy/pain/neutral, Bodily/Mental, Carnal/spiritual, Sensual/Non–sensual || Happy/pain/neutral, Carnal/spiritual, No mixed feelings || N/A |
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⚫ | |||
|Happy/pain/neutral, Carnal/spiritual |
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|Happy/pain/neutral, Bodily/Mental, Carnal/spiritual, Sensual/Non–sensual |
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|Happy/pain/neutral, Carnal/spiritual |
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|Happy/pain/neutral, Carnal/spiritual |
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|Happy/pain/neutral, Bodily/Mental, Carnal/spiritual, Sensual/Non–sensual |
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|Happy/pain/neutral, Carnal/spiritual, No mixed feelings |
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|N/A (the source only mentions that one practices mindfulness of feelings without elaborating) |
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|- |
|- |
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|'''Mind ([[Citta|Cittā]])''' |
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| '''Mind ([[Citta|Cittā]])''' || Greedy (or not), Angry, Deluded, Contracted, Exalted, Surpassed, [[Samādhi]], Released || Greedy, Angry, Deluded, Contracted, Slothful, Small, Distracted, Quiet, [[Samādhi]], Developed, Released || Greedy, Angry, Deluded, Contracted, Exalted, Surpassed, Samādhi, Released || Greedy, Angry, Deluded, Contracted, Exalted, Surpassed, Samādhi, Released ||Greedy, Angry, Deluded, Defiled, Contracted, Small, Lower, Developed, Samādhi, Released || Greedy, Angry, Deluded, Affection, Attained, Confused, Contracted, Universal, Exalted, Surpassed, Samādhi, Released || N/A |
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| |
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|Greedy (or not), Angry, Deluded, Contracted, Exalted, Surpassed, [[Samādhi]], Released |
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|Greedy, Angry, Deluded, Contracted, Slothful, Small, Distracted, Quiet, [[Samādhi]], Developed, Released |
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|Greedy, Angry, Deluded, Contracted, Exalted, Surpassed, Samādhi, Released |
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|Greedy, Angry, Deluded, Contracted, Exalted, Surpassed, Samādhi, Released |
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|Greedy, Angry, Deluded, Defiled, Contracted, Small, Lower, Developed, Samādhi, Released |
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|Greedy, Angry, Deluded, Affection, Attained, Confused, Contracted, Universal, Exalted, Surpassed, Samādhi, Released |
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|N/A |
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|- |
|- |
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|'''[[Dhamma|Dhammā]]''' |
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| '''[[Dhamma|Dhammā]]''' || [[Five hindrances|Hindrances]], [[Seven factors of enlightenment|Factors of Enlightenment]] || [[Five hindrances|Hindrances]], 6 [[Ayatana|Sense-Bases]], [[Seven factors of enlightenment|Factors of Enlightenment]] || [[Five hindrances|Hindrances]], 6 [[Ayatana|Sense-Bases]], [[Seven factors of enlightenment|Factors of Enlightenment]], [[Four Noble Truths]] || [[Five hindrances|Hindrances]], [[Skandha|Aggregates]], 6 [[Ayatana|Sense-Bases]], [[Seven factors of enlightenment|Factors of Enlightenment]], [[Four Noble Truths]] || [[Five hindrances|Hindrances]], 6 [[Ayatana|Sense-Bases]], [[Seven factors of enlightenment|Factors of Enlightenment]] || [[Five hindrances|Hindrances]], [[Seven factors of enlightenment|Factors of Enlightenment]], 4 [[jhāna]]s || N/A |
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|[[Five hindrances|Hindrances]], [[Seven factors of enlightenment|Factors of Enlightenment]] |
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|[[Five hindrances|Hindrances]], [[Seven factors of enlightenment|Factors of Enlightenment]] |
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|[[Five hindrances|Hindrances]], 6 [[Ayatana|Sense-Bases]], [[Seven factors of enlightenment|Factors of Enlightenment]] |
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|[[Five hindrances|Hindrances]], 6 [[Ayatana|Sense-Bases]], [[Seven factors of enlightenment|Factors of Enlightenment]], [[Four Noble Truths]] |
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|[[Five hindrances|Hindrances]], [[Skandha|Aggregates]], 6 [[Ayatana|Sense-Bases]], [[Seven factors of enlightenment|Factors of Enlightenment]], [[Four Noble Truths]] |
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|[[Five hindrances|Hindrances]], 6 [[Ayatana|Sense-Bases]], [[Seven factors of enlightenment|Factors of Enlightenment]] |
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|[[Five hindrances|Hindrances]], [[Seven factors of enlightenment|Factors of Enlightenment]], 4 [[jhāna]]s |
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|N/A |
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|} |
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According to [[Rupert Gethin]], "[t]he sutta is often read today as describing a pure form of insight ([[vipassanā]]) meditation that bypasses calm ([[samatha]]) meditation and the four absorptions (jhāna)." Yet, in the older Buddhist tradition, mindfulness aided in abandoning the [[five hindrances]], which then leads into the first ''jhana''.{{sfn|Gethin|2008|p=142}}{{refn|group=note|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 ([[Dhyāna in Buddhism|jhāna]]), as outlined in the description of the Buddhist path found, for example, in the [[Samaññaphala Sutta|Sāmaññaphala-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.{{sfn|Gethin|2008|p=142}}}} According to Gethin, the early Buddhist texts have "a broadly consistent vision" regarding meditation practice. Various practices lead to the development of the [[Seven Factors of Awakening|factors of awakening]], which are not only the means to, but also the constituents of awakening.{{sfn|Gethin|2004|p=217-218}} |
According to [[Rupert Gethin]], "[t]he sutta is often read today as describing a pure form of insight ([[vipassanā]]) meditation that bypasses calm ([[samatha]]) meditation and the four absorptions (jhāna)." Yet, in the older Buddhist tradition, mindfulness aided in abandoning the [[five hindrances]], which then leads into the first ''jhana''.{{sfn|Gethin|2008|p=142}}{{refn|group=note|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 ([[Dhyāna in Buddhism|jhāna]]), as outlined in the description of the Buddhist path found, for example, in the [[Samaññaphala Sutta|Sāmaññaphala-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.{{sfn|Gethin|2008|p=142}}}} According to Gethin, the early Buddhist texts have "a broadly consistent vision" regarding meditation practice. Various practices lead to the development of the [[Seven Factors of Awakening|factors of awakening]], which are not only the means to, but also the constituents of awakening.{{sfn|Gethin|2004|p=217-218}} |
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Gethin, followed by Polak and Arbel, notes that there is a "definite affinity" between the ''[[Seven Factors of Enlightenment|bojjhaṅgā]]'', the seven factors of awakening, and the four ''jhanas'', which actualize the Buddhist practices aiming at calming the mind.{{sfn|Gethin|1992|p=162-182}}{{sfn|Gethin|2004|p=217, note 26}}{{sfn|Polak|2011|p=25}}{{sfn|Arbel|2017}} According to Gethin, ''satipatthana'' and ''anapanasati'' are related to a formula that summarizes the Buddhist path to awakening as "abandoning the hindrances, establishing [...] mindfulness, and developing the seven factors of awakening."{{sfn| |
Gethin, followed by Polak and Arbel, notes that there is a "definite affinity" between the ''[[Seven Factors of Enlightenment|bojjhaṅgā]]'', the seven factors of awakening, and the four ''jhanas'', which actualize the Buddhist practices aiming at calming the mind.{{sfn|Gethin|1992|p=162-182}}{{sfn|Gethin|2004|p=217, note 26}}{{sfn|Polak|2011|p=25}}{{sfn|Arbel|2017}} According to Gethin, ''satipatthana'' and ''anapanasati'' are related to a formula that summarizes the Buddhist path to awakening as "abandoning the hindrances, establishing [...] mindfulness, and developing the seven factors of awakening."{{sfn|Gethin|2004|p=203-204}} This results in a "heightened awareness," "overcoming distracting and disturbing emotions,"{{sfn|Gethin|2004|p=204}} which are not particular elements of the path to awakening, but rather common disturbing and distracting emotions.{{sfn|Gethin|2004|p=208}} |
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According to Sujato, ''samatha'' and ''vipassana'' are complementary elements of the Buddhist path.{{sfn|Sujato| |
According to Sujato, ''samatha'' and ''vipassana'' are complementary elements of the Buddhist path.{{sfn|Sujato|2012|p=375}} ''Satipatthana'' explicates mindfulness, the seventh limb of the eightfold path, and is to be understood as an integral part of this path.{{sfn|Sujato|2012|p=393}} |
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Polak, elaborating on Vetter, notes that the onset of the first ''dhyana'' is described as a quite natural process, due to the preceding efforts to restrain the senses and the [[Four Right Exertions|nurturing of wholesome states]].{{sfn|Polak|2011}}{{sfn|Vetter|1988|p=XXV}} According to Grzegorz Polak, the four ''upassanā'' do not refer to four different foundations of which one should be aware, but are an alternate description of the ''[[Dhyāna in Buddhism|jhanas]]'', describing how the ''[[Saṅkhāra|samskharas]]'' are tranquilized:{{sfn|Polak|2011|p=153-156, 196-197}} |
Polak, elaborating on Vetter, notes that the onset of the first ''dhyana'' is described as a quite natural process, due to the preceding efforts to restrain the senses and the [[Four Right Exertions|nurturing of wholesome states]].{{sfn|Polak|2011}}{{sfn|Vetter|1988|p=XXV}} According to Grzegorz Polak, the four ''upassanā'' do not refer to four different foundations of which one should be aware, but are an alternate description of the ''[[Dhyāna in Buddhism|jhanas]]'', describing how the ''[[Saṅkhāra|samskharas]]'' are tranquilized:{{sfn|Polak|2011|p=153-156, 196-197}} |
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==See also== |
==See also== |
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{{div col|colwidth=22em}} |
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*[[Pāli Canon]] |
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*[[Sutta Piṭaka]] |
*[[Sutta Piṭaka]] |
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*[[Majjhima Nikāya]] |
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*[[Dīgha Nikāya]] |
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*[[Mindfulness (Buddhism)]] |
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*[[Ānāpānasati]] |
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*[[Satipatthana|Satipatthana (Four Foundations of Mindfulness)]] |
*[[Satipatthana|Satipatthana (Four Foundations of Mindfulness)]] |
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*[[Samatha]] |
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*[[Vipassanā]] |
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*[[Mahasati Meditation]] |
*[[Mahasati Meditation]] |
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⚫ | |||
* <u>Related discourses:</u> |
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⚫ | |||
:*''[[Anapanasati Sutta]]'' |
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**[[Anussati]] |
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⚫ | |||
⚫ | |||
⚫ | |||
⚫ | |||
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**[[Patikulamanasikara]] |
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⚫ | |||
⚫ | |||
:*[[Patikulamanasikara]] |
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* <u>Related concepts:</u> |
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:*[[Mahabhuta]] (great element) |
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:*[[Kammaṭṭhāna]] (place of work) |
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:*[[Vedanā]] (feeling or sensation) |
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:*[[Viññāṇa]] (consciousness) |
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:*[[Khandhas]] (five aggregates) |
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:*[[Āyatana]] (sense base) |
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:*[[Seven factors of enlightenment]] |
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:*[[Four Noble Truths]] |
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{{div col end}} |
{{div col end}} |
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* {{Citation | last =Arbel |first =Keren | year =2017 |title =Early Buddhist Meditation: The Four Jhanas as the Actualization of Insight | publisher =Routledge | url =https://www.taylorfrancis.com/books/9781317383994}} |
* {{Citation | last =Arbel |first =Keren | year =2017 |title =Early Buddhist Meditation: The Four Jhanas as the Actualization of Insight | publisher =Routledge |doi =10.4324/9781315676043 |isbn =9781317383994 | url =https://www.taylorfrancis.com/books/9781317383994}} |
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* {{citation|last=Anālayo|first=Bhikkhu|author-link=Bhikkhu Analayo|year=2006|url=https://ahandfulofleaves.files.wordpress.com/2013/04/satipatthana_direct-path_analayo_free-distribution-copy2.pdf|title= Satipatthāna: The Direct Path to Realization|location=Birmingham|publisher=Windhorse Publications|isbn=1-899579-54-0}} |
* {{citation|last=Anālayo|first=Bhikkhu|author-link=Bhikkhu Analayo|year=2006|url=https://ahandfulofleaves.files.wordpress.com/2013/04/satipatthana_direct-path_analayo_free-distribution-copy2.pdf|title= Satipatthāna: The Direct Path to Realization|location=Birmingham|publisher=Windhorse Publications|isbn=1-899579-54-0}} |
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* {{Citation | last =Gethin | first =Rupert |author-link=Rupert Gethin| year =1992 | title =The Buddhist Path to Awakening | publisher =OneWorld Publications}} |
* {{Citation | last =Gethin | first =Rupert |author-link=Rupert Gethin| year =1992 | title =The Buddhist Path to Awakening | publisher =OneWorld Publications}} |
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* {{Citation | last =Gethin | first =Rupert |author-link=Rupert Gethin| year =2004 | title =On the Practice of Buddhist Meditation According to the Pali Nikayas and Exegetical Sources | journal =Buddhismus in Geschichte und Gegenwart 9 |
* {{Citation | last =Gethin | first =Rupert |author-link=Rupert Gethin| year =2004 | title =On the Practice of Buddhist Meditation According to the Pali Nikayas and Exegetical Sources | journal =Buddhismus in Geschichte und Gegenwart |volume=9|pages=201–21}} |
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* {{Citation | last =Gethin | first =Rupert |author-link=Rupert Gethin| year =2008 | title =Sayings of the Buddha: New Translations from the Pali Nikayas | publisher =Oxford World's Classics}} |
* {{Citation | last =Gethin | first =Rupert |author-link=Rupert Gethin| year =2008 | title =Sayings of the Buddha: New Translations from the Pali Nikayas | publisher =Oxford World's Classics}} |
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* {{Citation|last=Goldstein|first=Joseph|author-link=Joseph Goldstein (writer)|year=1987|title=The Experience of Insight|location=Boston, MA|publisher=[[Shambhala Publications]]|isbn=0-87773-226-4|url-access=registration|url=https://archive.org/details/experienceofinsi00gold}} |
* {{Citation|last=Goldstein|first=Joseph|author-link=Joseph Goldstein (writer)|year=1987|title=The Experience of Insight|location=Boston, MA|publisher=[[Shambhala Publications]]|isbn=0-87773-226-4|url-access=registration|url=https://archive.org/details/experienceofinsi00gold}} |
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* Gyori, Thomas I. (1996). ''The Foundations of Mindfulness (Satipatthāna) as a Microcosm of the Theravāda Buddhist World View'' (M.A. dissertation). Cited in Anālayo (2006). Washington: American University. |
* Gyori, Thomas I. (1996). ''The Foundations of Mindfulness (Satipatthāna) as a Microcosm of the Theravāda Buddhist World View'' (M.A. dissertation). Cited in Anālayo (2006). Washington: American University. |
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* {{Citation | last =Gunaratana|first=Henepola|author-link=Henepola Gunaratana| year=1988|title=The Jhanas in Theravada Buddhist Meditation|url=http://www.budsas.org/ebud/jhanas/jhanas0a.htm|location=Kandy, Sri Lanka|publisher=[[Buddhist Publication Society]]|isbn=955-24-0035-X}} |
* {{Citation | last =Gunaratana|first=Henepola|author-link=Henepola Gunaratana| year=1988|title=The Jhanas in Theravada Buddhist Meditation|url=http://www.budsas.org/ebud/jhanas/jhanas0a.htm|location=Kandy, Sri Lanka|publisher=[[Buddhist Publication Society]]|isbn=955-24-0035-X}} |
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* Hamilton, Sue (1996; reprinted 2001). ''Identity and Experience: The Constitution of the Human Being according to Early Buddhism.'' Oxford: Luzac Oriental. {{ISBN|1-898942-23-4}}. |
* Hamilton, Sue (1996; reprinted 2001). ''Identity and Experience: The Constitution of the Human Being according to Early Buddhism.'' Oxford: Luzac Oriental. {{ISBN|1-898942-23-4}}. |
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* {{Citation | last = Kuan | first =Tse-fu | year =2008 | title =Mindfulness in Early Buddhism: New Approaches through Psychology and Textual Analysis of Pāli, Chinese and Sanskrit Sources | publisher =Routledge | isbn =978-0-415-43737-0}} |
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* {{citation|last1=Thera|first1=Ñanamoli|authorlink1=Nanamoli Bhikkhu|last2=Bodhi|first2=Bhikkhu|year=1994|title=Maha-sihanada Sutta: The Great Discourse on the Lion's Roar (MN 12)|url=http://www.accesstoinsight.org/tipitaka/mn/mn.012.ntbb.html}} |
* {{citation|last1=Thera|first1=Ñanamoli|authorlink1=Nanamoli Bhikkhu|last2=Bodhi|first2=Bhikkhu|year=1994|title=Maha-sihanada Sutta: The Great Discourse on the Lion's Roar (MN 12)|url=http://www.accesstoinsight.org/tipitaka/mn/mn.012.ntbb.html}} |
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* {{citation|last=Nhat Hanh|first=Thich|author-link=Thich Nhat Hanh|year=2005|title=Transformation and Healing : Sutra on the Four Establishments of Mindfulness|url=https://archive.org/details/transformationhe00nhat|location=Berkeley, CA|publisher=[[Parallax Press]]|isbn=0-938077-34-1|url-access=registration}} |
* {{citation|last=Nhat Hanh|first=Thich|author-link=Thich Nhat Hanh|year=2005|title=Transformation and Healing : Sutra on the Four Establishments of Mindfulness|url=https://archive.org/details/transformationhe00nhat|location=Berkeley, CA|publisher=[[Parallax Press]]|isbn=0-938077-34-1|url-access=registration}} |
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* {{Citation | last =Sharf | first =Robert | title =Mindfulness and Mindlessness in Early Chan | journal =Philosophy East and West |volume=64 |issue=4 |date=October 2014 |pages=933–964 | doi =10.1353/pew.2014.0074 | s2cid =144208166 | url =http://buddhiststudies.berkeley.edu/people/faculty/sharf/documents/Sharf_Mindfulness%20and%20Mindlessness.pdf}} |
* {{Citation | last =Sharf | first =Robert | title =Mindfulness and Mindlessness in Early Chan | journal =Philosophy East and West |volume=64 |issue=4 |date=October 2014 |pages=933–964 | doi =10.1353/pew.2014.0074 | s2cid =144208166 | url =http://buddhiststudies.berkeley.edu/people/faculty/sharf/documents/Sharf_Mindfulness%20and%20Mindlessness.pdf}} |
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* {{Citation | last = |
* {{Citation | last =Sujato |first=Bhante |author-link=Bhante Sujato | year =2012 | title =A History of Mindfulness|url=http://santifm.org/santipada/wp-content/uploads/2012/08/A_History_of_Mindfulness_Bhikkhu_Sujato.pdf|publisher=Santipada|isbn=9781921842092}} |
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* {{Citation | last =Thera|first=Soma|author-link=Soma Thera |year=1999|title=The Discourse on the Arousing of Mindfulness (MN 10)|url=http://www.accesstoinsight.org/tipitaka/mn/mn.010.soma.html}} |
* {{Citation | last =Thera|first=Soma|author-link=Soma Thera |year=1999|title=The Discourse on the Arousing of Mindfulness (MN 10)|url=http://www.accesstoinsight.org/tipitaka/mn/mn.010.soma.html}} |
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==External links== |
==External links== |
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{{external links|date=November 2021}} |
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;Pali text (Satipatthana Sutta) |
;Pali text (Satipatthana Sutta) |
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* [https://suttacentral.net |
* [https://suttacentral.net/mn10/pli/ms?layout=none&reference=none¬es=undefined&highlight=undefined&script=latin Satipatthana Sutta in the original Pali] SuttaCentral |
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;Translations (Satipatthana Sutta) |
;Translations (Satipatthana Sutta) |
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* [http://www.wisdompubs.org/landing/satipatthana-sutta Satipaṭṭhāna Sutta: The Foundations of Mindfulness], translation by [[Bhikkhu Ñāṇamoli]] and [[Bhikkhu Bodhi]] |
<!-- dead link* [http://www.wisdompubs.org/landing/satipatthana-sutta Satipaṭṭhāna Sutta: The Foundations of Mindfulness], translation by [[Bhikkhu Ñāṇamoli]] and [[Bhikkhu Bodhi]]--> |
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* [https://www.accesstoinsight.org/tipitaka/mn/mn.010.than.html Satipatthana Sutta: Frames of Reference], translation by |
* [https://www.accesstoinsight.org/tipitaka/mn/mn.010.than.html Satipatthana Sutta: Frames of Reference], translation by Thanissaro Bhikkhu |
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* [https://suttacentral.net/en/mn10 Mindfulness Meditation], translation by [[Bhante Sujato]] |
* [https://suttacentral.net/en/mn10 Mindfulness Meditation], translation by [[Bhante Sujato]] |
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* [http://www.greatwesternvehicle.org/pali/tipitaka/sutta/majjhima/mn010-st0.html Satipatthana Sutta. The Discourse on the Arousing of Mindfulness], translation by [[Soma Thera]] |
* [http://www.greatwesternvehicle.org/pali/tipitaka/sutta/majjhima/mn010-st0.html Satipatthana Sutta. The Discourse on the Arousing of Mindfulness], translation by [[Soma Thera]] |
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;Translation (Maha-Satipatthana Sutta) |
;Translation (Maha-Satipatthana Sutta) |
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* [https://suttacentral.net/dn22/en/sujato The Longer Discourse on Mindfulness Meditation], translation by Bhikkhu Sujato |
* [https://suttacentral.net/dn22/en/sujato The Longer Discourse on Mindfulness Meditation ], translation by Bhikkhu Sujato |
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* [http://www.accesstoinsight.org/tipitaka/dn/dn.22.0.than.html Maha-satipatthana Sutta], translation by Thanissaro Bhikkhu |
* [http://www.accesstoinsight.org/tipitaka/dn/dn.22.0.than.html Maha-satipatthana Sutta], translation by Thanissaro Bhikkhu |
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* [https://www.accesstoinsight.org/tipitaka/dn/dn.22.0.than.html Maha-satipatthana Sutta: The Great Frames of Reference], translation by Thanissaro Bhikkhu |
* [https://www.accesstoinsight.org/tipitaka/dn/dn.22.0.than.html Maha-satipatthana Sutta: The Great Frames of Reference], translation by Thanissaro Bhikkhu |
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* [http://satipatthana.nibbanam.com/ Global Online Satipatthana Recitation] |
* [http://satipatthana.nibbanam.com/ Global Online Satipatthana Recitation] |
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* [http://www.suttareadings.net/audio/index.html#mn.010 Satipatthana Sutta read aloud (talking book)] by Sally Clough |
* [http://www.suttareadings.net/audio/index.html#mn.010 Satipatthana Sutta read aloud (talking book)] by Sally Clough |
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; Others |
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*''[https://www.bps.lk/library-search-select.php?id=bp422s Satipatthana — The Direct Path to Realization]'' by [[Bhikkhu Analayo]] |
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*''[https://www.bps.lk/library-search-select.php?id=wh019 Foundations Of Mindfulness: Satipatthana Sutta]'' by Nyanasatta Thera |
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{{Buddhism topics}} |
{{Buddhism topics}} |
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The Satipaṭṭhāna Sutta[1][note 1] (Majjhima Nikaya 10: The Discourse on the Establishing of Mindfulness), and the subsequently created Mahāsatipaṭṭhāna Sutta[2] (Dīgha Nikāya 22: The Great Discourse on the Establishing of Mindfulness), are two of the most celebrated and widely studied discourses in the Pāli CanonofTheravada Buddhism, acting as the foundation for contemporary vipassana meditation practice. The Pāli texts of the Satipaṭṭhāna Sutta and the Mahāsatipaṭṭhāna Sutta are largely similar in content; the main difference being a section about the Four Noble Truths (Catu Ariya Sacca) in the Observation of Phenomena (Dhammānupassana), which is greatly expanded in the Mahāsatipaṭṭhāna Sutta.[3][4] These suttas (discourses) stress the practice of sati (mindfulness) "for the purification of beings, for the overcoming of sorrow and lamentation, for the extinguishing of suffering and grief, for walking on the path of truth, for the realization of nibbāna."[note 2]
While elements of the Satipathana sutta can be found in the Samyutta Nikaya and the Samyukta Nigama,[citation needed] which belong to the oldest strata of the Buddhist suttas, the elaborate Maha Satipatthana Sutta exists only in the Theravada Digha Nikaya. Bhante Sujato postulates that the sutta was compiled from elements from other suttas as late as 20 BCE.[6]
satipaṭṭhāna is a compound of sati, mindfulness; and either paṭṭhāna, "foundation," or upaṭṭhāna, "presence." The compound term can be interpreted as sati-paṭṭhāna ("foundation of mindfulness") or sati-upaṭṭhāna, "presence of mindfulness".[7][8][9] According to Anālayo, the analysis of the term as sati-upaṭṭhāna, "presence of mindfulness," is a more etymologically correct derivation as upaṭṭhāna appears both throughout the Pali Canon and in the Sanskrit translation of this sutta; whereas the paṭṭhāna is only found in the Abhidhamma and post-nikaya Pali commentary.[7]
English translations of the title, "Satipaṭṭhāna Sutta," include:
In regard to the prefix "Maha-" in the Pāli title of DN 22, this simply means "great," or "larger" and likely refers to DN 22's expanded section on mindfulness of the Four Noble Truths.
In the Pali Canon, the Satipaṭṭhāna Sutta is the tenth discourse in the Majjhima Nikaya (MN 10). In the Pali Text Society (PTS) edition of the Canon, this text begins on the 55th page of the first volume of its three-volume Majjhima Nikaya (M i 55).
As for the Mahāsatipaṭṭhāna Sutta, this is the 22nd discourse in the Digha Nikaya (DN 22). In the PTS edition of the Canon, the Mahāsatipaṭṭhāna Sutta begins on the 289th page of the second volume of the PTS' three-volume Digha Nikaya (D ii 289).
In the Chinese Canon, the Nian Chu Jing (念處經, Smṛtyupasthāna Sūtra), based on a Sarvastivadin source, is found on page 582 of the Taisho Tripitaka Vol. 1, Madhyama Āgama No. 26.[10] Another similar sutra is in the Ekottara Agama (EA 12.1) and it is called the Ekayāna sutra, Direct Path sūtra.[11]
An early Smṛtyupasthāna Sūtra version also survives inside some of the large Prajñāpāramitā sutras (Tibetan and Chinese), one of which has been translated into English by Edward Conze. These passages on mindfulness are treated as the first element in the 37 wings to awakening.[12] According to Bhante Sujato, "This version of the satipaṭṭhāna material displays a refreshing simplicity that may indicate that it lies close to the early sources."[13]
There does exist in Tibetan translation a『Saddharma Smṛtyupasthāna Sūtra』(dam pa'i chos dran pa nye bar bzhag pa'i mdo//dampé chödren panyé barzhak pé do) but this is a very large early Mahayana sutra and is an entirely different text.[14] Bhante Sujato completed an extensive comparative survey of the various recensions of Sutta, entitled A History of Mindfulness.[15]
The Satipaṭṭhāna material, including the various meditation objects and practices, is treated in various later Abhidharma works such as the Theravada Vibhanga and Paṭisambhidāmagga, the Sarvastivada Dharmaskandha, the Jñānapraṣṭhāna, the Śāriputrābhidharma and the Arthaviniscaya Sutra.[16]
In post-canonical Pali commentaries, the classic commentary on the Satipaṭṭhāna Sutta (as well as for the entire Majjhima Nikaya) is found in Buddhaghosa's Papañcasudani (Bullitt, 2002; Soma, 2003).
Later works, such as the AbhidharmakośakārikāofVasubandhu, and Asanga's Yogacarabhumi and Abhidharma-samuccaya, also comment on the four satipatthanas.
In the Satipatthana Sutta, Majjhima Nikaya 10, the Buddha identifies four "foundations of mindfulness"[17] or "frames of reference,"[18] on which he contemplates[17] or focusses[18] after leaving behind the worldly life: kāyā (body), vedanā (sensations/feelings aroused by perception), cittā (mind/consciousness), and dhammas (elements of the Buddhist teachings). The sutta then gives an overview of Buddhist practices, under these four headings:
The Sarvāstivāda Smṛtyupasthāna Sūtra differs in some ways from the Theravada version, including postures as the first contemplation instead of breathing for example. According to Bhante Sujato, it seems to emphasize samatha or calm abiding, while the Theravadin version emphasizes Vipassana or insight.[22] The text also often refers to 'bhikkhus and bhikkhunīs' instead of just male bhikkhus.
A section on Smṛtyupasthāna is found in various Tibetan and Chinese recensions of large Prajñāpāramitā sutras, such as the 25,000 line version translated by Edward Conze. This skeletal version of the Smṛtyupasthāna is incorporated into the larger sutra and thus appears as part of the Buddha's discourse to Subhuti. It only outlines specific practices for the contemplation of the body, the other three satipatthanas are simply enumerated.[13]
Various scholars have attempted to use the numerous early sources to trace an "ur-text" i.e. the original satipaṭṭhāna formula or the earliest sutta. Bronkhorst (1985) argues that the earliest form of the satipaṭṭhāna sutta only contained the observation of the impure body parts under mindfulness of the body, and that mindfulness of dhammas was originally just the observation of the seven awakening factors.[23][note 8] Sujato's reconstruction similarly only retains the contemplation of the impure under mindfulness of the body, while including only the five hindrances and the seven awakening factors under mindfulness of dhammas.[24][note 9] According to Analayo, mindfulness of breathing was probably absent from the original scheme, noting that one can easily contemplate the body's decay taking an external object, that is, someone else's body, but not be externally mindfull of the breath, that is, someone else's breath. [25]
Reconstruction | Theravāda Vibhanga | Sarvāstivāda Dharma-skandha | Śāriputr-ābhidharma | Theravāda Mahā-satipatṭhāna Sutta | Sarvāstivāda Smṛtyupasthāna Sūtra | Ekāyana Sūtra | Long Prajñā-pāramitā Sūtra | |
---|---|---|---|---|---|---|---|---|
Body (kaya) | Impure body parts | Parts of the body | Parts of the body, 6 elements | 4 postures, Clear Comprehending, Ānāpānasati, Parts of the body |4 elements, Food, Space (5th element), Oozing orifices, Death contemplation | Ānāpānasati, 4 postures, Clear Comprehending, Parts of the body, 4 elements, Death contemplation | 4 postures, Clear Comprehending, Cutting off thought, Suppressing thought, Ānāpānasati, 4 jhāna similes, Perception of light, Basis of reviewing, Parts of the body, 6 elements, Death contemplation | Parts of the body, 4 elements, Oozing orifices, Death contemplation | 4 Postures, Comprehension, Ānāpānasati, 4 elements, Body parts, Death contemplation |
Feelings (vedana) | Happy/pain/neutral, Carnal/spiritual | Happy/pain/neutral, Bodily/Mental, Carnal/spiritual, Sensual/Non–sensual | Happy/pain/neutral, Carnal/spiritual | Happy/pain/neutral, Carnal/spiritual | Happy/pain/neutral, Bodily/Mental, Carnal/spiritual, Sensual/Non–sensual | Happy/pain/neutral, Carnal/spiritual, No mixed feelings | N/A (the source only mentions that one practices mindfulness of feelings without elaborating) | |
Mind (Cittā) | Greedy (or not), Angry, Deluded, Contracted, Exalted, Surpassed, Samādhi, Released | Greedy, Angry, Deluded, Contracted, Slothful, Small, Distracted, Quiet, Samādhi, Developed, Released | Greedy, Angry, Deluded, Contracted, Exalted, Surpassed, Samādhi, Released | Greedy, Angry, Deluded, Contracted, Exalted, Surpassed, Samādhi, Released | Greedy, Angry, Deluded, Defiled, Contracted, Small, Lower, Developed, Samādhi, Released | Greedy, Angry, Deluded, Affection, Attained, Confused, Contracted, Universal, Exalted, Surpassed, Samādhi, Released | N/A | |
Dhammā | Hindrances, Factors of Enlightenment | Hindrances, Factors of Enlightenment | Hindrances, 6 Sense-Bases, Factors of Enlightenment | Hindrances, 6 Sense-Bases, Factors of Enlightenment, Four Noble Truths | Hindrances, Aggregates, 6 Sense-Bases, Factors of Enlightenment, Four Noble Truths | Hindrances, 6 Sense-Bases, Factors of Enlightenment | Hindrances, Factors of Enlightenment, 4 jhānas | N/A |
According to Rupert Gethin, "[t]he sutta is often read today as describing a pure form of insight (vipassanā) meditation that bypasses calm (samatha) meditation and the four absorptions (jhāna)." Yet, in the older Buddhist tradition, mindfulness aided in abandoning the five hindrances, which then leads into the first jhana.[26][note 10] According to Gethin, the early Buddhist texts have "a broadly consistent vision" regarding meditation practice. Various practices lead to the development of the factors of awakening, which are not only the means to, but also the constituents of awakening.[27]
Gethin, followed by Polak and Arbel, notes that there is a "definite affinity" between the bojjhaṅgā, the seven factors of awakening, and the four jhanas, which actualize the Buddhist practices aiming at calming the mind.[28][29][30][31] According to Gethin, satipatthana and anapanasati are related to a formula that summarizes the Buddhist path to awakening as "abandoning the hindrances, establishing [...] mindfulness, and developing the seven factors of awakening."[32] This results in a "heightened awareness," "overcoming distracting and disturbing emotions,"[33] which are not particular elements of the path to awakening, but rather common disturbing and distracting emotions.[34]
According to Sujato, samatha and vipassana are complementary elements of the Buddhist path.[35] Satipatthana explicates mindfulness, the seventh limb of the eightfold path, and is to be understood as an integral part of this path.[36]
Polak, elaborating on Vetter, notes that the onset of the first dhyana is described as a quite natural process, due to the preceding efforts to restrain the senses and the nurturing of wholesome states.[37][38] According to Grzegorz Polak, the four upassanā do not refer to four different foundations of which one should be aware, but are an alternate description of the jhanas, describing how the samskharas are tranquilized:[39]
There are a variety of ways that one could use the methods described in the Satipaṭṭhāna Sutta including:
experiential orientation (character) | |||
affective (extrovert) |
cognitive (introvert) | ||
reactivity / temperament |
slow | body | mind |
quick | sensations | mental contents |
According to Analāyo[41] and Soma,[42] writing from a traditional point of view, the Papañcasudani recommends a different satipaṭṭhāna depending on whether a person:
Based on these two dimensions the commentary's recommended personality-based satipaṭṭhāna is reflected in the grid shown at right.
Soma (2003, p. xxiv) adds that all practitioners (regardless of their character and temperament) should also practice mindfulness of Postures (moving, standing, sitting, lying down) and Clear Understanding, about which he writes: "The whole practice of mindfulness depends on the correct grasp of the exercises included in the two parts referred to here."
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