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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This is how a monk is alert. Nhat HanhThich trans. The Blessed One said: Part of a series on. The Frames of Reference MN Vipassana Research Publications of America. Thoughts are known to him as they arise, known as they become established, known as they subside. The Way of Mindfulness. Anapanasati Sutta Xatipatthana practices: If she saw no suutta or blemish there, she would be pleased, her resolves fulfilled: Nhat Hanh and Laity’s translation of this sutta was retrieved 30 Dec from “Buddha Net” at http: And whatever there is that arises in dependence on contact satipatrhana the intellect—experienced as pleasure, pain or neither-pleasure-nor-pain—that too disintegrates.

There are themes for calm, themes for non-distraction [these are the four establishings of mindfulness]. With that clinging as a condition there is becoming. These are sesame seeds. From the cessation of clinging, becoming ceases.


The black ox is not the fetter of the white ox, nor is the white ox the fetter of the black. With becoming as a condition there is birth.

There are qualities that act as a foothold for mindfulness as a factor for awakening. There is stillness of awareness.

Thought directed at tactile sensations…. In the five strengths and five faculties, it is the third factor, following on persistence and leading to concentration.

Buddhist Scriptures: Mahasatipatthana Sutta

This is called right mindfulness. It only outlines specific practices for the contemplation of the body, the other three satipatthanas are simply enumerated. It’s like learning to play the piano. That is where, when ceasing, it ceases. There is the case where feelings are known to the monk as they arise, watipatthana as they become established, known as they subside.

Pure Dhamma

This is how one is ardent. Among other things, there is no discussion of how ardency functions in the practice, of what it means to subdue greed and distress with reference to the world, of how the various frames of reference interact in practice, nor of what the stages in the practice are. 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.

The Experience of Insight. Whatever desire is accompanied by laziness, conjoined with laziness: As you get more proficient at playing, you also become sensitive in listening to ever more subtle levels in the music. This page was last edited on 24 Decemberat The Conditioned Genesis of the Early Teachings. If anyone would develop these four establishings of mindfulness in this way for seven days, one of two fruits can be expected for him: That is where this craving, when arising, arises.


In short, the five clinging-aggregates are stressful. This is called right resolve. Feeling born of intellect-contact…. This is called the stress of association with the unbeloved. The ear is not the fetter of sounds. Feeling born of ear-contact…. And he discerns how there is the abandoning of a fetter once it has arisen.

According to Bhikkhu Sujato, it seems to emphasize samatha or calm abiding, while the Theravadin version emphasizes Vipassana or insight. These passages on mindfulness are treated as the first element in the 37 wings to awakening.

Whatever is experienced as bodily pain, bodily discomfort, pain or discomfort born of bodily contact, that is called pain.

In the seven factors for awakening, it is the first factor, providing a foundation for the remaining six factors: One does not relish suta, welcome it, or remain fastened to it.