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Difference between revisions of "Satipatthana"

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(Created page with "thumb|250px| <poem> In the Buddhist tradition, satipaṭṭhāna (Pāli; Skt. smṛtyupasthāna) refers to foundations for ([[pa...")
 
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<poem>
 
<poem>
In the [[Buddhist]] [[tradition]], [[satipaṭṭhāna]] ([[Pāli]]; Skt. [[smṛtyupasthāna]]) refers to foundations for ([[paṭṭhāna]]; pasthāna) or the presence of (Pali [[upaṭṭhāna]]; Skt. [[upasthāna]]) "[[mindfulness]]" ([[Pali]] [[sati]]; Skt. [[smṛti]]). The [[Buddha]] is recorded as having said that this framework for establishing [[mindfulness]] is the "direct" or "one-way [[path]]" ([[Pali]] [[ekāyano maggo]]) to the realisation of [[nirvana]].  
+
In the [[Buddhist]] [[tradition]], [[satipaṭṭhāna]] ([[Pāli]]; Skt. [[smṛtyupasthāna]]) refers to foundations for ([[paṭṭhāna]]; pasthāna) or the presence of ([[Pali]] [[upaṭṭhāna]]; Skt. [[upasthāna]]) "[[mindfulness]]" ([[Pali]] [[sati]]; Skt. [[smṛti]]). The [[Buddha]] is recorded as having said that this framework for establishing [[mindfulness]] is the "direct" or "one-way [[path]]" ([[Pali]] [[ekāyano maggo]]) to the {{Wiki|realisation}} of [[nirvana]].  
  
The "[[four foundations of mindfulness]]" ([[Pali]] [[cattāro satipaṭṭhānā]]) are canonically described bases for maintaining moment-by-moment [[mindfulness]] and for developing [[mindfulness]] through [[meditation]]. The four foundations of [[mindfulness]] are:
+
The "[[four foundations of mindfulness]]" ([[Pali]] [[cattāro satipaṭṭhānā]]) are canonically described bases for maintaining moment-by-moment [[mindfulness]] and for developing [[mindfulness]] through [[meditation]]. The [[four foundations]] of [[mindfulness]] are:
  
     [[mindfulness]] of the body (Pali: kāya-sati, kāyagatā-sati;  Skt. kāya-smṛti)
+
     [[mindfulness]] of the [[body]] ([[Pali]]: kāya-sati, kāyagatā-sati;  Skt. kāya-smṛti)
     [[mindfulness]] of feelings (or sensations) (Pali vedanā-sati; Skt. vedanā-smṛti)
+
     [[mindfulness]] of [[feelings]] (or [[sensations]]) ([[Pali]] vedanā-sati; Skt. vedanā-smṛti)
     [[mindfulness]] of mind (or consciousness) (Pali citta-sati; Skt. citta-smṛti)
+
     [[mindfulness]] of [[mind]] (or [[consciousness]]) ([[Pali]] citta-sati; Skt. citta-smṛti)
     [[mindfulness]] of mental phenomena (or mental objects) (Pali dhammā-sati; Skt. dharma-smṛti)
+
     [[mindfulness]] of [[mental phenomena]] (or {{Wiki|mental objects}}) ([[Pali]] dhammā-sati; Skt. dharma-smṛti)
 
[[File:1200.e26d4c70.jpg|thumb|250px|]]
 
[[File:1200.e26d4c70.jpg|thumb|250px|]]
In contemporary times, this practice is most associated with [[Theravada]] [[Buddhism]] as well as less secular [[vipassana]] [[meditation]].
+
In contemporary [[times]], this practice is most associated with [[Theravada]] [[Buddhism]] as well as less secular [[vipassana]] [[meditation]].
  
 
Translation
 
Translation
  
[[Satipaṭṭhāna]] is a compound term that has been parsed (and thus translated) in two ways:
+
[[Satipaṭṭhāna]] is a [[compound]] term that has been parsed (and thus translated) in two ways:
  
     Sati-paṭṭhāna which has been translated as "foundation of [[mindfulness]]," underscoring the object used to gain [[mindfulness]].
+
     [[Sati-paṭṭhāna]] which has been translated as "foundation of [[mindfulness]]," underscoring the [[object]] used to gain [[mindfulness]].
     Sati-upaṭṭhāna which has been translated as "presence of [[mindfulness]]" or "establishment of [[mindfulness]]" or "arousing of [[mindfulness]]," underscoring the [[mental]] qualities co-existent with or antecedent to [[mindfulness]].
+
     [[Sati-upaṭṭhāna]] which has been translated as "presence of [[mindfulness]]" or "establishment of [[mindfulness]]" or "arousing of [[mindfulness]]," underscoring the [[mental]] qualities co-existent with or antecedent to [[mindfulness]].
  
While the former parsing and translation is more [[traditional]], the latter has been given {{Wiki|etymological}} and contextual authority by contemporary [[Buddhist]] {{Wiki|scholars}} such as Bhikkhu Analayo and Bhikkhu Bodhi.  
+
While the former parsing and translation is more [[traditional]], the latter has been given {{Wiki|etymological}} and contextual authority by contemporary [[Buddhist]] {{Wiki|scholars}} such as [[Bhikkhu Analayo]] and [[Bhikkhu Bodhi]].  
 
Contexts
 
Contexts
 
[[File:7 Avalokiteshvara.jpg|thumb|250px|]]
 
[[File:7 Avalokiteshvara.jpg|thumb|250px|]]
[[Satipaṭṭhāna]] is a way of implementing the right [[mindfulness]] (sammā-sati) and, less directly, the right concentration (sammā-samādhi) parts of the Noble [[Eightfold Path]]. [[Satipaṭṭhāna]] [[meditation]] develops the [[mental]] factors of [[vipassana]] (insight) and [[samatha]] ([[calm]]). [[Satipaṭṭhāna]] is practiced most often in the context of [[Theravada]] [[Buddhism]] although the principles are also practiced in many [[traditions]] of [[Buddhism]] which emphasize meditation such as the [[Sōtō]] [[Zen]] [[tradition]].  
+
[[Satipaṭṭhāna]] is a way of implementing the right [[mindfulness]] ([[sammā-sati]]) and, less directly, the [[right concentration]] ([[sammā-samādhi]]) parts of the [[Noble]] [[Eightfold Path]]. [[Satipaṭṭhāna]] [[meditation]] develops the [[mental]] factors of [[vipassana]] ([[insight]]) and [[samatha]] ([[calm]]). [[Satipaṭṭhāna]] is practiced most often in the context of [[Theravada]] [[Buddhism]] although the {{Wiki|principles}} are also practiced in many [[traditions]] of [[Buddhism]] which emphasize [[meditation]] such as the [[Sōtō]] [[Zen]] [[tradition]].  
The four satipaṭṭhāna are one of the seven sets of bodhipakkhiyādhammā (Pali for "states conducive to enlightenment") identified in many schools of Buddhism as a means for achieving Enlightenment or [[Awakening]] ([[bodhi]]).
+
The four [[satipaṭṭhāna]] are one of the seven sets of [[bodhipakkhiyādhammā]] ([[Pali]] for "states conducive to [[enlightenment]]") identified in many [[schools of Buddhism]] as a means for achieving [[Enlightenment]] or [[Awakening]] ([[bodhi]]).
 
Traditional scriptures
 
Traditional scriptures
  
In the [[Pali Canon]], this framework for systematically cultivating mindful awareness can be found in the [[Mahasatipatthana Sutta]] ("Greater Discourse on the Foundation of [[Mindfulness]]," DN 22); the [[Satipaṭṭhāna Sutta]] ("Discourse on the Foundations of [[Mindfulness]]," MN 10), and throughout the [[Satipaṭṭhāna-samyutta]] (SN, Chapter 47). The [[Satipaṭṭhāna-samyutta]] itself contains 104 of the [[Buddha]]'s discourses on the [[satipaṭṭhānas]] including two popular discourses delivered to the townspeople of Sedaka, "the Acrobat" (Thanissaro, 1997a) and "the Beauty Queen" (Thanissaro, 1997b).
+
In the [[Pali Canon]], this framework for systematically cultivating [[mindful]] [[awareness]] can be found in the [[Mahasatipatthana Sutta]] ("[[Greater]] {{Wiki|Discourse}} on the Foundation of [[Mindfulness]]," DN 22); the [[Satipaṭṭhāna Sutta]] ("{{Wiki|Discourse}} on the Foundations of [[Mindfulness]]," MN 10), and throughout the [[Satipaṭṭhāna-samyutta]] (SN, Chapter 47). The [[Satipaṭṭhāna-samyutta]] itself contains 104 of the [[Buddha]]'s discourses on the [[satipaṭṭhānas]] including two popular discourses delivered to the townspeople of Sedaka, "the Acrobat" ([[Thanissaro]], 1997a) and "the [[Beauty]] {{Wiki|Queen}}" ([[Thanissaro]], 1997b).
 
[[File:3402 n.jpg|thumb|250px|]]
 
[[File:3402 n.jpg|thumb|250px|]]
 
Key discourses among these identify the value of this practice in this manner:
 
Key discourses among these identify the value of this practice in this manner:
  
     [[Bhikkhus]], this is the one-way path for the purification of beings,
+
     [[Bhikkhus]], this is the one-way [[path]] for the [[purification]] of beings,
     for the overcoming of sorrow and lamentation,
+
     for the [[overcoming]] of [[sorrow]] and lamentation,
 
     for the passing away of [[pain]] and [[displeasure]],
 
     for the passing away of [[pain]] and [[displeasure]],
 
     for the [[achievement]] of the method,  
 
     for the [[achievement]] of the method,  
Line 39: Line 39:
 
Repeatedly in these discourses one finds the establishing of [[mindfulness]] explicated by the refrain:
 
Repeatedly in these discourses one finds the establishing of [[mindfulness]] explicated by the refrain:
  
     [One] remains focused on the body ... [[feeling]] ... [[mind]] ... [[mental]] qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.  
+
     [One] {{Wiki|remains}} focused on the [[body]] ... [[feeling]] ... [[mind]] ... [[mental]] qualities in & of themselves — ardent, alert, & [[mindful]] — putting aside [[greed]] & {{Wiki|distress}} with reference to the [[world]].  
  
The aforementioned wholesome establishments of [[mindfulness]] are contrasted with the [[mind]]-ensnaring qualities of:
+
The aforementioned [[wholesome]] establishments of [[mindfulness]] are contrasted with the [[mind]]-ensnaring qualities of:
  
     The five strands of [[sensuality]]. Which five? Forms cognizable by the eye — agreeable, pleasing, charming, endearing, fostering [[desire]], enticing. Sounds cognizable by the ear.... Aromas cognizable by the nose.... Flavors cognizable by the tongue.... Tactile [[sensations]] cognizable by the body — agreeable, pleasing, charming, endearing, fostering [[desire]], enticing.  
+
     The five strands of [[sensuality]]. Which five? [[Forms]] cognizable by the [[eye]] — agreeable, [[pleasing]], charming, endearing, fostering [[desire]], enticing. {{Wiki|Sounds}} cognizable by the {{Wiki|ear}}.... Aromas cognizable by the {{Wiki|nose}}.... Flavors cognizable by the {{Wiki|tongue}}.... Tactile [[sensations]] cognizable by the [[body]] — agreeable, [[pleasing]], charming, endearing, fostering [[desire]], enticing.  
  
 
Contemporary {{Wiki|exegesis}}
 
Contemporary {{Wiki|exegesis}}
 
[[Satipatthana]] vs. [[Jhana]]
 
[[Satipatthana]] vs. [[Jhana]]
  
Bhikkhu Bodhi writes:
+
Bhikkhu [[Bodhi]] writes:
  
     ... Though there is neither canonical nor commentarial basis for this view, it might be maintained that [[satipatthana]] is called [[ekayaa magga]], the direct [[path]], to distinguish it from the approach to [[meditative]] attainment that proceeds through the [[jhanas]] or [[brahmaviharas]]. While the latter can lead to [[Nibbana]], they do not do so necessarily but can lead to sidetracks, whereas [[satipatthana]] leads invariably to the final goal.  
+
     ... Though there is neither {{Wiki|canonical}} nor commentarial basis for this [[view]], it might be maintained that [[satipatthana]] is called [[ekayaa magga]], the direct [[path]], to distinguish it from the approach to [[meditative]] [[attainment]] that proceeds through the [[jhanas]] or [[brahmaviharas]]. While the latter can lead to [[Nibbana]], they do not do so necessarily but can lead to sidetracks, whereas [[satipatthana]] leads invariably to the final goal.  
 
</poem>
 
</poem>
 
{{W}}
 
{{W}}
 
[[Category:Mindfulness]]
 
[[Category:Mindfulness]]

Revision as of 05:33, 9 September 2013

G95-400x300.jpg

In the Buddhist tradition, satipaṭṭhāna (Pāli; Skt. smṛtyupasthāna) refers to foundations for (paṭṭhāna; pasthāna) or the presence of (Pali upaṭṭhāna; Skt. upasthāna) "mindfulness" (Pali sati; Skt. smṛti). The Buddha is recorded as having said that this framework for establishing mindfulness is the "direct" or "one-way path" (Pali ekāyano maggo) to the realisation of nirvana.

The "four foundations of mindfulness" (Pali cattāro satipaṭṭhānā) are canonically described bases for maintaining moment-by-moment mindfulness and for developing mindfulness through meditation. The four foundations of mindfulness are:

    mindfulness of the body (Pali: kāya-sati, kāyagatā-sati; Skt. kāya-smṛti)
    mindfulness of feelings (or sensations) (Pali vedanā-sati; Skt. vedanā-smṛti)
    mindfulness of mind (or consciousness) (Pali citta-sati; Skt. citta-smṛti)
    mindfulness of mental phenomena (or mental objects) (Pali dhammā-sati; Skt. dharma-smṛti)

1200.e26d4c70.jpg

In contemporary times, this practice is most associated with Theravada Buddhism as well as less secular vipassana meditation.

Translation

Satipaṭṭhāna is a compound term that has been parsed (and thus translated) in two ways:

    Sati-paṭṭhāna which has been translated as "foundation of mindfulness," underscoring the object used to gain mindfulness.
    Sati-upaṭṭhāna which has been translated as "presence of mindfulness" or "establishment of mindfulness" or "arousing of mindfulness," underscoring the mental qualities co-existent with or antecedent to mindfulness.

While the former parsing and translation is more traditional, the latter has been given etymological and contextual authority by contemporary Buddhist scholars such as Bhikkhu Analayo and Bhikkhu Bodhi.
Contexts

7 Avalokiteshvara.jpg

Satipaṭṭhāna is a way of implementing the right mindfulness (sammā-sati) and, less directly, the right concentration (sammā-samādhi) parts of the Noble Eightfold Path. Satipaṭṭhāna meditation develops the mental factors of vipassana (insight) and samatha (calm). Satipaṭṭhāna is practiced most often in the context of Theravada Buddhism although the principles are also practiced in many traditions of Buddhism which emphasize meditation such as the Sōtō Zen tradition.
The four satipaṭṭhāna are one of the seven sets of bodhipakkhiyādhammā (Pali for "states conducive to enlightenment") identified in many schools of Buddhism as a means for achieving Enlightenment or Awakening (bodhi).
Traditional scriptures

In the Pali Canon, this framework for systematically cultivating mindful awareness can be found in the Mahasatipatthana Sutta ("Greater Discourse on the Foundation of Mindfulness," DN 22); the Satipaṭṭhāna Sutta ("Discourse on the Foundations of Mindfulness," MN 10), and throughout the Satipaṭṭhāna-samyutta (SN, Chapter 47). The Satipaṭṭhāna-samyutta itself contains 104 of the Buddha's discourses on the satipaṭṭhānas including two popular discourses delivered to the townspeople of Sedaka, "the Acrobat" (Thanissaro, 1997a) and "the Beauty Queen" (Thanissaro, 1997b).

3402 n.jpg

Key discourses among these identify the value of this practice in this manner:

    Bhikkhus, this is the one-way path for the purification of beings,
    for the overcoming of sorrow and lamentation,
    for the passing away of pain and displeasure,
    for the achievement of the method,
    for the realization of Nibbāna,
    that is, the four establishments of mindfulness.

Repeatedly in these discourses one finds the establishing of mindfulness explicated by the refrain:

    [One] remains focused on the body ... feeling ... mind ... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

The aforementioned wholesome establishments of mindfulness are contrasted with the mind-ensnaring qualities of:

    The five strands of sensuality. Which five? Forms cognizable by the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing. Sounds cognizable by the ear.... Aromas cognizable by the nose.... Flavors cognizable by the tongue.... Tactile sensations cognizable by the body — agreeable, pleasing, charming, endearing, fostering desire, enticing.

Contemporary exegesis
Satipatthana vs. Jhana

Bhikkhu Bodhi writes:

    ... Though there is neither canonical nor commentarial basis for this view, it might be maintained that satipatthana is called ekayaa magga, the direct path, to distinguish it from the approach to meditative attainment that proceeds through the jhanas or brahmaviharas. While the latter can lead to Nibbana, they do not do so necessarily but can lead to sidetracks, whereas satipatthana leads invariably to the final goal.

Source

Wikipedia:Satipatthana