Does it define the ways of establishing sati or does it define samma sati?this sutta also defines the ways of establishing sati, namely, four satipatthana.
Regards,
Does it define the ways of establishing sati or does it define samma sati?this sutta also defines the ways of establishing sati, namely, four satipatthana.
First, this sutta (48.10) gives the definition of "sati", which is also given in other suttas, for example, the preceding one, 48.9.dhamma follower wrote:Does it define the ways of establishing sati or does it define samma sati?
Sorry that I don't give the full translation, but I will write the main points.357. Anupassīti. Tattha katamā anupassanā? Yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūri medhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi – ayaṃ vuccati ‘‘anupassanā’’. Imāya anupassanāya upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. Tena vuccati ‘‘anupassī’’ti.
358. Viharatīti. Iriyati vattati pāleti yapeti yāpeti carati viharati. Tena vuccati ‘‘viharatī’’ti.
359. Ātāpīti. Tattha katamo ātāpo [katamaṃ ātāpaṃ (sabbattha)]? Yo cetasiko vīriyārambho…pe… sammāvāyāmo – ayaṃ vuccati ‘‘ātāpo’’. Iminā ātāpena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. Tena vuccati ‘‘ātāpī’’ti.
360. Sampajānoti. Tattha katamaṃ sampajaññaṃ? Yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūri medhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi – idaṃ vuccati ‘‘sampajaññaṃ’’. Iminā sampajaññena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. Tena vuccati ‘‘sampajāno’’ti.
361. Satimāti. Tattha katamā sati? Yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṃ satibalaṃ sammāsati – ayaṃ vuccati ‘‘sati’’. Imāya satiyā upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. Tena vuccati ‘‘satimā’’ti.
362. Vineyya loke abhijjhādomanassanti. Tattha katamo loko? Sveva kāyo loko. Pañcapi upādānakkhandhā loko. Ayaṃ vuccati ‘‘loko’’. Tattha katamā abhijjhā? Yo rāgo sārāgo…pe… cittassa sārāgo – ayaṃ vuccati ‘‘abhijjhā’’. Tattha katamaṃ domanassaṃ? Yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ cetosamphassajā asātā dukkhā vedanā – idaṃ vuccati ‘‘domanassaṃ’’. Iti ayañca abhijjhā idañca domanassaṃ imamhi loke vinītā honti paṭivinītā santā samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati ‘‘vineyya loke abhijjhādomanassa’’nti.
Did you mean this sutta or a different one?:Dmytro wrote:Hi Dhamma Follower,
IMHO, the definition of four satipatthana contributes to the definition of "sati".dhamma follower wrote:Does it define the ways of establishing sati or does it define samma sati?
The earliest and most reliable explanation of this "satipatthana" definition is given in Vibhanga:
Best wishes, Dmytro
This is what I wanted to point out.Dmytro wrote:Hi Dhamma Follower,
In the case of samma-sati, it is defined through four satipathana.
Best wishes, Dmytro
Please stay on topic.Gena1480 wrote:Dmytro
sati is recollection
recollection of 32 parts of the body
recollection of 3 types of feeling
recollection of ill mind, sense desire mind.
recollection of mental constructions.
recollection is like finding what you have been searching for.
directing the mind or direct attention, is part of right concentration.
the function of sati is recollection or finding what has been lost.
if 4 foundation of sati is developed
the mind will not get lost, thus it won't be in delusion.
metta
(from this page, about 2/3 of the way down though: http://www.accesstoinsight.org/lib/stud ... l#Heading3" onclick="window.open(this.href);return false;Mindfulness & Alertness
"Stay mindful, monks, and alert. This is our instruction to you all. And how is a monk mindful? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings... mind... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. This is how a monk is mindful.
"And how is a monk alert? There is the case where feelings are known to the monk as they arise, known as they persist, known as they subside. Thoughts are known to him as they arise, known as they persist, known as they subside. Discernment (vl: perception) is known to him as it arises, known as it persists, known as it subsides. This is how a monk is alert. So stay mindful, monks, and alert. This is our instruction to you all."
— SN 47.35
The purpose of this paper is to determine the meaning and function of mindfulness meditation using as the source of inquiry the Pāli Canon, the oldest complete collection of Buddhist texts to survive intact. Mindfulness is the chief factor in the practice of satipaṭṭhāna, the best known system of Buddhist meditation. In descriptions of satipaṭṭhāna two terms constantly recur: mindfulness (sati) and clear comprehension (sampajañña). An understanding of these terms based on the canonical texts is important not only from a philological angle but because such understanding has major bearings on the actual practice of meditation. The word sati originally meant ‘memory,’ but the Buddha ascribed to this old term a new meaning determined by the aims of his teaching. This meaning, the author holds, might best be characterized as ‘lucid awareness.’ He questions the common explanation of mindfulness as ‘bare attention,’ pointing out problems that lurk behind both words in this expression. He also briefly discusses the role of clear comprehension (sampajañña) and shows that it serves as a bridge between the observational function of mindfulness and the development of insight. Finally, he takes up the question whether mindfulness can legitimately be extracted from its traditional context and employed for secular purposes. He maintains that such non-traditional applications of mindfulness are acceptable and even admirable on the ground that they help alleviate human suffering, but he also cautions against a reductionist understanding of mindfulness and urges that investigators respect the religious tradition in which it is rooted.
[/quote]Thanks. It is a good addition to the thread.ancientbuddhism wrote:What Does Mindfulness Really Mean? A Canonical Perspective - Bodhi (2011). . .
Apologies, Samvega. I didn't know that a similar name had already been "taken". I will wait to see if I get any responses to my current postings, and then I will change my name on this site.Before starting, I'd just like to note the the person posting as Sam Vega is not me.
Such things can happen. Don't worrySam Vega wrote:Apologies, Samvega. I didn't know that a similar name had already been "taken". I will wait to see if I get any responses to my current postings, and then I will change my name on this site.Before starting, I'd just like to note the the person posting as Sam Vega is not me.
Suffering is asking from life what it can never give you.
If you see any unskillful speech (or other action) from me let me know, so I can learn from it.mindfulness, bliss and beyond (page 8) wrote:Do not linger on the past. Do not keep carrying around coffins full of dead moments