25-549: The Satipaṭṭhāna Sutta ( Majjhima Nikaya 10: The Discourse on the Establishing of Mindfulness ), and the subsequently created Mahāsatipaṭṭhāna Sutta ( 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
50-524: A "heightened awareness," "overcoming distracting and disturbing emotions," which are not particular elements of the path to awakening, but rather common disturbing and distracting emotions. According to Sujato, samatha and vipassana are complementary elements of the Buddhist path. Satipatthana explicates mindfulness, the seventh limb of the eightfold path, and is to be understood as an integral part of this path. Polak, elaborating on Vetter, notes that
75-548: A refreshing simplicity that may indicate that it lies close to the early sources." 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. Bhante Sujato completed an extensive comparative survey of the various recensions of Sutta, entitled A History of Mindfulness . The Satipaṭṭhāna material, including
100-800: A variety of ways that one could use the methods described in the Satipaṭṭhāna Sutta including: According to Analāyo and Soma, 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
125-426: 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. 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." This results in
150-446: 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". 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
175-667: Is found in Buddhaghosa 's Papañcasudani (Bullitt, 2002; Soma, 2003). Later works, such as the Abhidharmakośakārikā of Vasubandhu , 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" or "frames of reference," on which he contemplates or focusses after leaving behind
200-713: The Chinese Buddhist canon , where it is known as the Zhōng Ahánjīng (中阿含經). The Madhyama Āgama of the Sarvāstivāda school contains 222 sūtras, in contrast to the 152 suttas in the Pāli Majjhima Nikāya. Bhikkhu Bodhi in the introduction to his translation describes the collection as follows: If the Majjhima Nikāya were to be characterised by a single phrase to distinguish it from among the other books of
225-456: The Ekayāna sutra, Direct Path sūtra . 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 . According to Bhante Sujato, "This version of the satipaṭṭhāna material displays
250-618: 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 . 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
275-401: The Buddha's discourse to Subhuti. It only outlines specific practices for the contemplation of the body, the other three satipatthanas are simply enumerated. 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
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#1732772904868300-827: 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 Ā gama No. 26. Another similar sutra is in the Ekottara Agama (EA 12.1) and it is called
325-845: 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
350-524: The Pali Canon, this might be done by describing it as the collection that combines the richest variety of contextual settings with the deepest and most comprehensive assortment of teachings. The 152 discourses come in three parts each with five divisions. All divisions save the penultimate contain 10 discourses. Abhidharma Too Many Requests If you report this error to the Wikimedia System Administrators, please include
375-688: 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. These sutta s (discourses) stress the practice of sati (mindfulness) "for the purification of beings, for the overcoming of sorrow and lamentation, for
400-549: The Theravadin version emphasizes Vipassana or insight. 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
425-524: The correct grasp of the exercises included in the two parts referred to here." Majjhima Nikaya The Majjhima Nikāya ("Collection of Middle-length Discourses") is a Buddhist scripture collection , the second of the five Nikāyas , or collections, in the Sutta Piṭaka , which is one of the "three baskets" that compose the Pali Tipitaka (lit. "Three Baskets") of Theravada Buddhism . It
450-745: The extinguishing of suffering and grief, for walking on the path of truth, for the realization of nibbāna ." 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. satipaṭṭhāna
475-479: The four absorptions (jhāna)." Yet, in the older Buddhist tradition, mindfulness aided in abandoning the five hindrances , which then leads into the first jhana . 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. Gethin, followed by Polak and Arbel, notes that there
500-431: 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. 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. According to Analayo, mindfulness of breathing
525-403: 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 . 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: There are
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#1732772904868550-684: 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 . In post-canonical Pali commentaries , the classic commentary on the Satipaṭṭhāna Sutta (as well as for the entire Majjhima Nikaya)
575-566: 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
600-645: Was composed between 3rd century BCE and 2nd century CE. This nikaya consists of 152 discourses attributed to the Buddha and his chief disciples. The Majjhima Nikaya corresponds to the Madhyama Āgama found in the Sutra Piṭakas of various Sanskritic early Buddhist schools, fragments of which survive in Sanskrit and in Tibetan translation. A complete Chinese translation from the Sarvāstivādin recension appears in
625-410: 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. 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
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