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 called right speech. 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 the wordly life: To foster appropriate attention to them: There is the potential for effort, the potential for exertion, the potential for striving.
Whatever desire-passion arises in dependence on the two of them: 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. Perceptions are known to him as they arise, known as they become established, known as they subside.
Thus he regards it [this mode of perception] as empty of whatever is not there. Feeling born of ear-contact…. Webarchive template wayback links Articles with short description.
This is called right livelihood.
Various practices lead to the development of the factors of awakeningwhich are not only the means to, but also the constituents of awakening. There is the release of the mind [through good will, compassion, empathetic joy, or equanimity].
Arbel, KerenEarly Buddhist Meditation: Whatever desire is accompanied by laziness, conjoined with laziness: The black ox is not the fetter of the white ox, nor is the white ox the fetter of the black. Whatever desire is accompanied by restlessness, conjoined with restlessness: This is the stress of not getting what is wanted.
The Way of Mindfulness. As he was sitting there, he said to the Blessed One: A History of Mindfulness: This is called right action.
From the cessation of clinging, becoming ceases. Available on-line at satipatthhana For example, one engaged in simply walking or standing two of the so-called “postures” could be mindful of gross sensory stimulation; then when one is silent and planning to speak, one could first contemplate one’s purpose in speaking indicative of Clear Comprehension ; in addition, while one is sitting still with a maja on one’s in-breath and out-breath, one is able to pursue a deeper development of samatha and vipassana as part of formal breath meditation.
The role of mindfulness is to keep the mind maah focused in frames of reference that will give it guidance in what present events to develop, and which ones to abandon, so as to keep it on the path.
Whatever despair, despondency, desperation of anyone suffering from misfortune, touched by a painful thing, that is called despair.
Buddhist Scriptures: Mahasatipatthana Sutta
Whatever sorrow, sorrowing, sadness, inward sorrow, inward sadness of anyone suffering from misfortune, maa by a painful thing, that is called sorrow. The Experience of Insight. With that clinging as a condition there is becoming. In the same way, as sutga meditator get more skilled in staying with the breath, the practice of satipatthana gives greater sensitivity in peeling away ever more subtle layers of participation in the present moment until nothing is left standing in the way of total release.
To make an analogy, awakening is like a mountain on the horizon, the destination to which you are driving a car. Thoughts are known to him as they arise, known as they become established, known as they satipatthzna.
Contact at the intellect disintegrates. Views Read Edit View history.