In all references to vedanā in the Satipaṭṭhāna Sutta the Buddha speaks of sukhā vedanā, dukkhā vedanā, i.e., the body sensations; or adukkhamasukhā. The following sutta contains the longest treatment of satipaṭṭhāna found in the Canon. However, despite its length, its treatment of the topic is far from complete . Maha Satipatthana Sutta A sutta should be read again and again as you will tend to forget its The original Pàëi text of this Sutta can be found in Mahà-.
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And whatever there is that arises in dependence on contact at the intellect—experienced as pleasure, pain or neither-pleasure-nor-pain—that too disintegrates.
Lazy or with persistence aroused? There is the case where feelings are known to the monk as they arise, known as they become established, known as they subside. Part of a series on. A general on-line search engine for the PED is available at http: The ear is not the fetter of sounds.
These passages on mindfulness are treated as the first element in the 37 wings to awakening. This is called right speech.
There is the case where a monk [discerns]: There is stillness of awareness. Feeling born of nose-contact…. The form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrications clinging-aggregate, the consciousness clinging-aggregate: A History of Mindfulness: Whatever is experienced as bodily pain, bodily discomfort, pain or discomfort born of bodily contact, that is called pain. Views Read Edit View history. The Conditioned Genesis of the Early Teachings.
The difference lies simply in the subtlety of one’s focus. Thought directed at tastes…. Anapanasati Sutta Related practices: HindrancesFactors of Enlightenment. As you get more proficient at playing, you also become sensitive in listening to ever more subtle levels in the music.
Whatever satiptthana, passing away, breaking up, disappearance, dying, death, completion of time, break up of the aggregates, casting off of the body, interruption in the life faculty of the various beings in this or that group of beings, that is called death. From the cessation of clinging, becoming ceases. Thus mindfulness keeps the proper frame of reference in mind, alertness watches events related to that frame of reference, and these two qualities together give guidance to ardency so that it can, in line with right effort, abandon things that need to be abandoned, and to develop those that need to be developed.
That is where, when ceasing, it ceases.
With soiled thoughts or unsoiled thoughts? 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 Zatipatthana Digha Nikaya. Whatever aging, decrepitude, brokenness, graying, wrinkling, decline of life-force, weakening of ,aha faculties of the various beings in this or that group of beings, that is called aging.
There is the release of the mind [through good will, compassion, empathetic joy, or equanimity]. 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.
Mahha he regards it [this mode of perception] as empty of whatever is not there.
Mahā Satipatthāna Sutta | Pure Dhamma
This is called right view. That is the fetter there. There is the potential for effort, the potential for exertion, the potential for striving. The sutta then gives an overview of Buddhist practices, under these four headings:. This means actively getting engaged in maximizing skillful mental qualities and minimizing unskillful ones. If anyone would develop these four establishings of mindfulness in this way for seven days, one of two fruits can be expected for him: Retrieved from ” https: And he discerns how there is the culmination of the development of mindfulness maba a factor for awakening once it has arisen.
There are themes for calm, themes for non-distraction [these are the four establishings of mindfulness]. Whatever remains, he discerns as present: Forms cognizable via the eye—agreeable, pleasing, charming, endearing, enticing, linked sayipatthana sensual desire; sounds cognizable via the ear… aromas cognizable via the nose… flavors cognizable via the satipathhana tactile kaha cognizable via the body—agreeable, pleasing, charming, endearing, enticing, linked to sensual desire.
Its range of awareness is larger than the body but still measurable, ranging in distance from the shade of a tree to the earth bounded by the ocean. The Heart of Buddhist Meditation: However, despite its length, its treatment of the topic is far from complete.