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satipaṭṭhānā {pi}


Pāḷi; √ satipaṭṭhānā
gender:
type:
alt. sp.: IPA: s̪ət̪ɪpəʈʈʰɑːn̪ɑː, Velthuis: satipa.t.thaanaa, readable: satipat't'haanaa, simple: satipatthana
translation ~:
skr.:
khmer: សតិបដ្ឋានា
thai: สติปฏฺฐานา
sinhal.: සතිපට්ඨානා
burm.: သတိပဋ္ဌာနာ
appears:



satipat_t_haanaa.jpg

[dic] satipaṭṭhānā (satipatthana)

satipaṭṭhānā: Description welcome. Info can be removed after imput.

ATI Glossary

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Buddhist Dictionary

by late Ven. Nyanalokita Thera:

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PTS Dictionary

by the Pali Text Society:

 

Glossary Thanissaro

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Illustrated Glossary of Pāli Terms

by Ven. Varado Maha Thera:

Renderings
Introduction

Samudaya Sutta: base of mindfulness

The commentaries offer two possible etymologies of satipaṭṭhāna, via either an action noun (‘establishment’) or a non-action noun (‘base’), thus:

In the Samudaya Sutta (SN v 184) satipaṭṭhāna is presented in terms of the origination and vanishing of the body and other objects of mindfulness. The sutta begins:

• Bhikkhus, I will teach you the origination and vanishing of the four bases of mindfulness. Please listen. And what is the origination of the body? With the origination of food comes the origination of the body.

catunnaṁ bhikkhave satipaṭṭhānānaṁ samudayañca atthaṅgamañca desissāmi. Taṁ suṇātha. Ko ca bhikkhave kāyassa samudayo. Āhārasamudayā kāyassa samudayo. (SN v 184)

Here satipaṭṭhāna is represented by ‘body,’ a non-action noun. Therefore satipaṭṭhāna is ‘base,’ not ‘establishment.’

Satipaṭṭhāna Sutta: the [contemplation of the] bases of mindfulness

The Satipaṭṭhāna Sutta (MN i 56) says:

• This is the one-destination path for the purification of beings… namely, the four satipaṭṭhānā. What four? In this regard a bhikkhu abides contemplating the nature of the body etc.

ekāyano ayaṁ bhikkhave maggo sattānaṁ visuddhiyā… yadidaṁ cattāro satipaṭṭhānā. Katame cattāro? Idha bhikkhave bhikkhu kāye kāyānupassī viharati….

Thus the one-destination path is said to be:

The one-destination path would not be simply four bases, but rather the contemplation of those bases. In which case ‘four satipaṭṭhānā’ is an abbreviation, to be parenthesised like this:

• This is the one-destination path for the purification of beings… namely, the [contemplation of the] four bases of mindfulness.’

ekāyano ayaṁ bhikkhave maggo… yadidaṁ cattāro satipaṭṭhānā.

Here, satipaṭṭhānā is again linked to non-action nouns, so again means ‘bases of mindfulness.’

Vibhaṅga Sutta: basic practice of mindfulness

The Vibhaṅga Sutta (SN v 183) is unusual for two reasons. Firstly, satipaṭṭhāna occurs in singular case even in reference to all four bases. Secondly, the context suggests paṭṭhāna means ‘basic practice’ because it is contrasted with ‘development.’

• I will teach you the basic practice of mindfulness, and the development of the basic practice of mindfulness

satipaṭṭhānañca vo bhikkhave desissāmi satipaṭṭhānaṁ bhāvanañca. (SN v 183)

• And what is the basic practice of mindfulness?

Katamañca bhikkhave satipaṭṭhānaṁ

• In this regard a bhikkhu abides contemplating the nature of the body… sense impressions… the mind… the nature of certain objects of the systematic teachings, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].

idha bhikkhave bhikkhu kāye kāyānupassī… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

• And what is the development of the basic practice of mindfulness?

Katamā ca bhikkhave satipaṭṭhānabhāvanā

• In this regard a bhikkhu abides contemplating origination in relation to the body etc… disappearance in relation to the body etc… origination and disappearance in relation to the body etc, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].

idha bhikkhave bhikkhu samudayadhammānupassī… vayadhammānupassī… samudayavayadhammānupassī kāyasmiṁ viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

That paṭṭhāna could mean ‘basic’ is surprising. This meaning is more apparent in later Pāli literature, as Rhys Davids explains:

• The mediaeval use of paṭṭhāna (in its Sanskrit form) was in the sense of ‘starting off,’ ‘going away,’ ‘departure.’ It is the title of the most often quoted book in the Abhidhamma, and there means probably ‘Origins,’ ‘Starting-points,’ as it gives under twenty-four categories the paccayas (causes) of phenomena―Dialogues of the Buddha. (Dial.2.324)

Saḷāyatanavibhaṅga Sutta: opportunities for mindfulness

Finally, we consider the three satipaṭṭhāna (tayo satipaṭṭhānā) of the Saḷāyatanavibhaṅga Sutta. The sutta says a teacher’s disciples may or may not listen to him. These challenges for the teacher are called ‘opportunities for mindfulness’ because for the accomplished teacher they are opportunities to establish in himself mindfulness and full consciousness (sato sampajāno). The humorous overtones of this are obvious.

Contemplating origination in relation to phenomena: advanced mindfulness

To abide contemplating origination and disappearance is called ‘the development of the basic practice of mindfulness’ (satipaṭṭhānabhāvanā, SN v 183).

Illustrations

satipaṭṭhānānaṁ

satipaṭṭhānānaṁ: (main article see: satipaṭṭhānā)

Illustration: satipaṭṭhānānaṁ, bases of mindfulness, Samudaya Sutta

Bhikkhus, I will teach you the origination and vanishing of the four bases of mindfulness. Please listen.

catunnaṁ bhikkhave satipaṭṭhānānaṁ samudayañca atthaṅgamañca desissāmi. Taṁ suṇātha.

And what is the origination of the body?

Ko ca bhikkhave kāyassa samudayo.

With the origination of food comes the origination of the body.

Āhārasamudayā kāyassa samudayo

With the ending of food comes the vanishing of the body.

āhāranirodhā kāyassa atthaṅgamo. (SN v 184)

Illustration: satipaṭṭhānā, bases of mindfulness, Satipaṭṭhāna Sutta

This is the one-destination path for the purification of beings…

ekāyano ayaṁ bhikkhave maggo sattānaṁ visuddhiyā…

namely, the [contemplation of the] four bases of mindfulness

yadidaṁ cattāro satipaṭṭhānā

What four?

In this regard a bhikkhu abides contemplating the nature of the body

idha bhikkhave bhikkhu kāye kāyānupassī viharati

the nature of sense impressions

vedanāsu vedanānupassī viharati

the nature of the mind

citte cittānupassī viharati

the nature of certain objects of the systematic teachings

dhammesu dhammānupassī viharati. (SN v 141)

Illustration: satipaṭṭhānaṁ, basic practice of mindfulness, Vibhaṅga Sutta

Bhikkhus, I will teach you the basic practice of mindfulness, and the development of the basic practice of mindfulness, and the practice leading to the development of the basic practice of mindfulness. Please listen…

Satipaṭṭhānañca vo bhikkhave desissāmi satipaṭṭhānaṁ bhāvanañca satipaṭṭhānabhāvanāgāminiñca paṭipadaṁ. Taṁ suṇātha.

And what is the basic practice of mindfulness?

Katamañca bhikkhave satipaṭṭhānaṁ

In this regard a bhikkhu abides contemplating the nature of the body, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].

idha bhikkhave bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ

He abides contemplating the nature of sense impressions… the nature of the mind… the nature of certain objects of the systematic teachings, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].

Vedanāsu vedanānupassī… Dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

This is called the basic practice of mindfulness.

Idaṁ vuccati bhikkhave satipaṭṭhānaṁ.

And what is the development of the basic practice of mindfulness?

Katamā ca bhikkhave satipaṭṭhānabhāvanā

In this regard a bhikkhu abides contemplating origination in relation to the body, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].

idha bhikkhave bhikkhu samudayadhammānupassī kāyasmiṁ viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

He abides contemplating disappearance in relation to the body, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena]

Vayadhammānupassī kāyasmiṁ viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

He abides contemplating origination and disappearance in relation to the body, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].

Samudayavayadhammānupassī kāyasmiṁ viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

He abides contemplating origination in relation to sense impression… the mind… objects of the systematic teachings…

This is called the development of the basic practice of mindfulness.

Ayaṁ vuccati bhikkhave satipaṭṭhānabhāvanā.

And what is the practice leading to the development of the basic practice of mindfulness?

Katamā ca bhikkhave satipaṭṭhānabhāvanāgāminī paṭipadā

It is this noble eightfold path, namely: right perception [of reality]… right inward collectedness.

ayameva ariyo aṭṭhaṅgiko maggo. Seyyathīdaṁ sammādiṭṭhi sammāsamādhi. (SN v 183)

Illustration: satipaṭṭhānā, opportunities for mindfulness, Saḷāyatanavibhaṅga Sutta

There are three opportunities for mindfulness that a Noble One undertakes, undertaking which a Noble One is a teacher fit to instruct a group.

Tayo satipaṭṭhānā yadariyo sevati yadariyo sevamāno satthā gaṇamanusāsitumarahati ti

In this regard, out of tender concern for their welfare, the Teacher explains his teaching to disciples, saying ‘This is for your welfare and happiness.’

Either

  • 1) All disciples do not listen
  • 2) Some do not listen, some do
  • 3) All disciples listen

With that the Perfect One:

1) is not pleased and feels no pleasure. He abides free of defilement, mindful, and fully conscious.

na ceva attamano hoti na ca attamanataṁ paṭisaṁvedeti. Anavassuto ca viharati sato sampajāno.

2) is neither pleased or displeased and feels no pleasure or displeasure. Freed of both pleasure and displeasure, he abides serene, mindful, and fully conscious.

na ceva attamano hoti na ca attamanataṁ paṭisaṁvedeti na ca anattamano hoti na ca anattamanataṁ paṭisaṁvedeti. Attamanatañca anattamanatañca tadūbhayaṁ abhinivajjetvā so upekkhako viharati sato sampajāno.

3) is pleased and feels pleasure. He abides free of defilement, mindful, and fully conscious.

attamano ceva hoti attamanatañca paṭisaṁvedeti. Anavassuto ca viharati sato sampajāno.

This is called

1) the first opportunity for mindfulness that a Noble One undertakes, undertaking which a Noble One is a teacher fit to instruct a group.

Idaṁ bhikkhave paṭhamaṁ satipaṭṭhānaṁ yadariyo sevati yadariyo sevamāno satthā gaṇamanusāsitumarahati.

2) the second opportunity for mindfulness that a Noble One undertakes, undertaking which a Noble One is a teacher fit to instruct a group.

Idaṁ vuccati bhikkhave dutiyaṁ satipaṭṭhānaṁ yadariyo sevati yadariyo sevamāno satthā gaṇamanusāsitumarahati.

3) the third opportunity for mindfulness that a Noble One undertakes, undertaking which a Noble One is a teacher fit to instruct a group.

Idaṁ vuccati bhikkhave tatiyaṁ satipaṭṭhānaṁ yadariyo sevati yadariyo sevamāno satthā gaṇamanusāsitumarahati. (MN iii 221-2)

Illustration: satipaṭṭhānaṁ, basic practice of mindfulness, Sedaka Sutta

“If one wishes to protect oneself, one should undertake the basic practice of mindfulness.

Attānaṁ bhikkhave rakkhissāmī ti satipaṭṭhānaṁ sevitabbaṁ

If one wishes to protect others, one should undertake the basic practice of mindfulness.

paraṁ rakkhissāmī ti satipaṭṭhānaṁ sevitabbaṁ

Protecting oneself, one protects others. Protecting others, one protects oneself.”

attānaṁ bhikkhave rakkhanto paraṁ rakkhati paraṁ rakkhanto attānaṁ rakkhatī ti. (SN v 169)

 

Glossary various Teacher

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See also

Suttas and Dhammadesanā

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en/dictionary/satipaṭṭhānā.txt · Last modified: 2019/09/25 05:30 by 127.0.0.1