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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There is the case where a monk [discerns]: This is called right mindfulness. For example, one might notice what causes feelings of pleasure or mental states of irritation to arise and pass away in connection to events in the body.

There is the case where he discerns the eye, he discerns forms, he discerns the fetter that arises dependent on both. There is the case where one does not relish, welcome or remain fastened. Imagine a young woman—or man—youthful, fond of adornment, examining the image of her own face in a bright, clean mirror or bowl of clear water: This is called right concentration.

There is the theme of unattractiveness. There is the case where feelings are known to the monk as they arise, known as they become established, known as they subside.


DN 22 Mahā Satipaṭṭhāna Sutta | The Great Establishing of Mindfulness Discourse

Mahha aging, decrepitude, brokenness, graying, wrinkling, decline of life-force, weakening of the faculties of the various beings in this or that group of beings, that is called aging. That is where, when ceasing, it ceases. There is the potential for effort, satupatthana potential for exertion, the potential for striving. Also available on-line in a version at http: Here again, ardency in the practice of right effort and right concentration is what allows for this sort of understanding to arise.

From the cessation of that delight, clinging ceases. These are the five strings of sensuality that, in the discipline of the noble ones, are called the world.

Vipassana Research Publications of Satipagthana.

Satipatthana Sutta

Thought directed at aromas…. Feeling born of intellect-contact…. And what does he discern as it has come to be? Such is its nature, such is its future, such its unavoidable fate. With soiled thoughts or unsoiled thoughts?

The Direct Path to Realization. He abandons them, dispels them, wipes them out of existence. Nhat Hanh and Laity’s translation of this sutta was retrieved 30 Dec from “Buddha Net” at http: The Foundations of Mindfulness MN The difference lies simply in the subtlety of one’s focus. This is called right resolve. For this information, we have to look at other treatments of these topics found elsewhere in the Canon. Whatever desire is accompanied by restlessness, conjoined with restlessness: With becoming as a condition there is suutta.

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From the cessation of clinging, becoming ceases.

Mahā Satipatthāna Sutta | Pure Dhamma

This allows you to play even more skillfully. To foster appropriate attention to them: Autta effluents, vexation, or fever that would arise if he were not to dispel these things do not arise for him when he dispels them. Instead, it means being focused on how phenomena arise in connection with causes. This is called right effort.

There is the case where a disciple of the noble ones, mxha abandoned dishonest livelihood, keeps his life going with right livelihood. The Jhanas in Theravada Buddhist Meditation. Feeling born of ear-contact….

This is called the faculty of mindfulness. HindrancesFactors of Enlightenment.

When the mind is with the breath, all four frames of reference are right there. Thoughts are known to him as they arise, known as they become established, known as they subside. This is how one is ardent.

From Wikipedia, the free encyclopedia. And where, when dwelling, does it dwell?