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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The ear is not the fetter of sounds. There is the potential for effort, the potential for exertion, the potential for striving.
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. To foster appropriate attention to them: Any delight in form is clinging. Thought directed at tactile mahq. Sutra on the Four Establishments of Mindfulness.
This is called right view. In the Vinaya, however, it is used in a context Cv.
The notes to this sutta provide some beginning guidance in where to look for this further information, as do the recommended sutta readings listed at the end.
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: The Frames of Reference Satilatthana HindrancesFactors of Enlightenment.
This is called right concentration. Intention for tactile sensations…. When the mind is with the breath, all four frames of reference are right there. Such is feeling… Such is perception… Such are fabrications… Such is consciousness, such its origination, such its disappearance. Feeling born of tongue-contact…. Its range of awareness is larger than the body but still measurable, ranging in distance from the shade of a tree to the earth bounded by the ocean.
One thus develops insight into the process of origination and passing away by taking an active and sensitive role in the process, just as you learn about eggs by mahha to cook with them, gathering experience from your successes and failures in attempting increasingly difficult dishes.
The sutta then gives an overview of Buddhist practices, under these four headings:.
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 focus on one’s in-breath and out-breath, one mahx able to pursue a deeper development of samatha and vipassana as part of formal breath meditation.
Instead, they are to be cultivated as an antidote to painful feelings of the flesh in order to provide an impetus to practice until on arrives at feelings of pleasure and equanimity not of the flesh.
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. And what is right resolve? Whatever is experienced as bodily pain, bodily discomfort, pain or discomfort born of bodily contact, that is called pain.
Buddhist Scriptures: Mahasatipatthana Sutta
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: Perception of tactile sensations…. Whatever desire is accompanied by restlessness, conjoined with restlessness: Lazy or with persistence aroused?
Consciousness at the intellect disintegrates.
This is called right livelihood. How clean I am! Instead, it means being focused shtta how phenomena arise in connection with causes. This is how one is ardent.
Typical of such approaches, Thanissaro writes: And where, when ceasing, does it cease? From the cessation of becoming, birth ceases. The effluents, vexation, or fever that would arise if he were not to xatipatthana these things do not arise for him when he dispels them.
To foster appropriate attention to it: