Dmytro wrote:Why do you think that satipaṭṭhāna does not include the "Fulfilling of the seven factors of enlightenment"?
I will again take the SN 54.13 extract:
Concentration by mindfulness of breathing, kanda, is the one thing which, when developed and cultivated, fulfils the four establishments of mindfulness. The four establishments of mindfulness, when developed and cultivated, fulfil the seven factors of enlightenment. The seven factors of enlightenment, when developed and cultivated, fulfil true knowledge and liberation.
Ānāpānasatisamādhi kho ānanda, eko dhammo bhāvito bahulīkato cattāro satipaṭṭhāne paripūreti. Cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti. Satta bojjhaṅgā bhāvitā bahulikatā vijjāvimuttiṃ paripūrenti.
There are three processes involved in the following order:
Each process is the cause
(paripūrenti = causative form of paripūrati,) that helps to "fully satisfy" the next one.
Obviously, Ānāpānasatisamādhi is intricately woven with satipaṭṭhana. And so is satipaṭṭhana and the sambojjhaṅge.
Indeed, at the end of the ānāpānasatisamādhi per se, it is said:
"It is, Ananda, when concentration by mindfulness of breathing is developed and cultivated (pursued) in this way that it fulfils (brings to culmination) the four establishments of mindfulness (Bodhi).
Meaning that ānāpānasatisamādhi is a fairly good "cause" for satipaṭṭhāna. Ānāpānasatisamādhi, by its development and cultivation
helps to "fully satisfy" satipaṭṭhāna (the recollection of the Teaching).
In other words, the concentration on the recollection of the breath (ānāpānasatisamādhi,) brings the preservation of the recollection of the Teaching (satipaṭṭhāna) [viz. dwelling contemplating the body in the body, (feelings..., mind..., phenomena....), as defined in SN 47.24 above. - (Teaching that is also extended in parallel, as summarized in part, in the SN 22.101 extract above)].
At the end of the ānāpānasatisamādhi/satipaṭṭhāna process, satipaṭṭhāna is brought to completion.
The next process is the satipaṭṭhāna/sambojjhaṅge process.
However, it is only the development (cf. bhāvitā) and cultivation (cf. bahulīkatā) of the seven sambojjhaṅge that are concerned with the fulfilment of the seven factors of enlightenment (satta sambojjhaṅge). Not satipaṭṭhāna per se.
Satipaṭṭhāna has already been fulfilled.
This is how the four frames of reference are developed & pursued (cultivated), so as to bring the seven factors for Awakening (enlightenment) to their culmination.
In this process, you just have to
dwell (viharati) in each of the four frames respectively (body, feeling, mind and phenomena). What you have to develop are the sambojjhaṅge; not the satipaṭṭhāna anymore.
In other words, when it is said that "the four frames of reference are developed & pursued (cultivated)", it means that what is developed, is what is developed inside of them.
That is to say: inside of sati of the body (satisambojjhaṅga in the body); dhammavicaya of the body (dhammavicayasambojjhaṅgo in the body);... etc.
The same with feeling, mind and phenomena.
For instance, the development and completion of the Enlightenment factor of
Mindfulness, when dwelling in the body frame (satipaṭṭhāna-body-frame,) is the following:
The monk abides in the body in & of itself. His mindfulness is present (upaṭṭhitā) & not forgetful (asamuṭṭhā).
Whenever Ananda, this mindfulness is present & not forgetful, the mindfulness as a factor of enlightenment is firm (āraddho).
Mindfulness as a factor of enlightnment is developed.
Mindfulness as a factor of enlightnment increases to completion.
Dwelling thus in mindfulness, he discriminates (vicinati) the phenomena/dhamma with discernment, represents it in concrete term (vicarati), and engages into investigating it (parivīmaṃsamāpajjati).
As you can see, satipatṭṭhāna per se, is not developed. Only the Enlightenment factor of
Mindfulness is developed and brought to completion, within the frame of the body.
The frame is already fulfilled. You investigate the enlightenment factor (e.g. energy,) in relation with what is just fulfilled (e.g. body). What you discriminate (cf. vicinati,) with discernment (pañña,) is in relation with the body, in this instance.
Idem for feeling, citta and dhamma.
The development of the enlightenment factor is really something apart from satipaṭṭhana. Even if you have to dwell in each of satipaṭṭhāna's frame; and refer to them.
You refer to them; but you don't develop them. You don't fulfill satipaṭṭhāna anymore - You only fulfill the enlightenment factors (within; and in reference to each frame of satipaṭṭhāna).
Just a matter of nuance.
I would not even call MN 118 the Anapanasati Sutta; but the Ānāpānasatisamādhisatipaṭṭhanasambojjhaṅga Sutta.
As far as MN 10 is concerned, you don't even have to dwell in each of the frames, to develop (in each) every enlightnment factors.
You simply consider the sambojjhaṅge as "phenomena"; as one of the four frames by itself.
This is ludicrous.
You are not developing or fulfilling
anything in each frame. You just discern (cf.pajanati) in one frame only (viz. the phenomena/dhamma frame); out of nowhere - from no training (ck. sikkati*).Sikkhati (Sanskrit śikṣati - inflected form - शक् śak) is a desiderative verb that has the underlying meaning of "desiring to be able to". It is about training, with the "desire to be able to".
You are seeing things (mindfulness, energy, etc.,) that have not even been developed and trained on.
Sounds like putting the cart before the ox to me.
Pretty hmmm!, all this MN 10 stuff.
I find SN 54.13 with its full parallel, much more convincing. Much more complete. Much more straightforward and logical.
We are all possessed - more or less.
Just as a chunk of salt, cast in water, loses its form and keeps only its taste; so does one who deals with the deathless loses himself in that reality.