Is there any point in learning meditation from an unenlightened person?
If there are arahants living, it would make more sense to learn from them. But that being the case, it's quite hard to identify them, and they vow not to openly declare such accomplishment.
In these circumstances, consider the negative answer: after deciding there is no point in ...
What are the different interpretations and translations and what might be the most correct interpretation according to the different lines of practice? How are they rationalized?
Here are some:
pari- is a prefix used with the connotation of around, about, all over, or that of completeness. Thus dhāvati means
'to run' and paridhāvati ...
I think the following perspective on all four satipatthanas will help in understanding the meaning of the fourth one. The four satipatthanas are supposed to counter the four vipallasas (perversions) which are: permanence, happiness, self, and beauty. So, mindfulness of the body counters the beauty perversion; mindfulness of feelings (and the fact that all ...
The Buddha tells the Kalamas to choose a teacher wisely in the Kalama Sutta based on the usefulness or skillfulness of the teachings, as well as you can identify the characteristics of the "disciple of the noble ones":
"So, as I said, Kalamas: 'Don't go by reports, by legends, by
traditions, by scripture, by logical conjecture, by inference, by
Actually, the only good translation I can think of for the English "mindfulness" is Sampajañña. sam = full, pa = full, jañña = knowledge (or awareness).
Another potential candidate is yoniso (to the source) manasikara (minding).
What is pretty clear is that sati does not translate to mindfulness. sati comes from the root /sar, which means to remember or ...
There are ten fetters eliminated in Vipassana meditation. Elimination does not occur before you reach the Sothapanna(stream enterer) state. Until then, fetters are only subdued. Once a fetter is eliminated, it's gone for good. Refer to the table below to know the fetters eliminated at each stage of the path.
Yes, if you stop doing vipassana short of ...
My understanding is the following:
Rupa = external and internal matter or form. Externally, rupa is the physical world. Internally, rupa includes the material body and the physical sense organs.
Kaya = the material body and the physical sense organs.
I would advise three things:
First, given that you experience the thoughts as bad, it is possible that you are ignoring the emotions surrounding the thoughts. If you are upset by the thoughts that arise, it is also important to acknowledge that as "disliking" or "upset", etc.
According to the satipaṭṭhāna suttaṃ, Buddha had stated that any consciousness, ...
This sort of happiness is certainly recognized by the Buddha; it is encouraged in many places as being conducive to concentration, e.g.:
2.“I thought: ‘Why am I afraid of that pleasure that has nothing to do with sensual pleasures and unwholesome states?’ I thought: ‘I am not afraid of that pleasure since it has nothing to do with sensual pleasures and ...
In my opinion, one of the best translations is the one in Analayo Bhikhu's "Satipatthana: The Direct Path to Realization".
see https://www.buddhismuskunde.uni-hamburg.de/pdf/5-personen/analayo/direct-path.pdf or
Vipassana itself is True Awareness, clear-seeing presence in the moment absent of wandering thoughts.
There is no Awakening without some success in Vipassana practice.
Continued Vipassana practice aka True Awareness, results in Complete Enlightenment.
Buddhism is really that simple and that's why the Buddha said "Mindfulness is liberation"!
Satipatthana is ...
In the stock passage defining Sama-Sati, right mindfulness, sampajanna is mentioned:
And what is right mindfulness? 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 in & of themselves... the ...
From a practical perspective there aren't going to be that many enlightened people around so if you want to have anything approaching personal instruction then you will have no option but to engage with an unenlightened teacher. I would argue that the personal connection is far more important than being in contact with someone who has completed the path. ...
There is a very 8 day workshop done by S.N. Goenka on the Satipatthana Sutta which takes you through the original Pali sutta followed by further elaboration
The same is available at: http://www.vridhamma.org/Discourses-on-Satipatthana-Sutta as a trascribed file and also sutta and it's ...
Anapanasati is divided into 4 tetrads which correspond to the 4 Satipatthana hence the pratice of Anapanasati is actually a forms of Satipatthana / Vipassana. A thorough introduction to Anapanasati and how to develop this into Vipassana is difficult in this format hence it might be worthwhile to read a more elaborate book on it: Anapanasati: Mindfulness of ...
Abhidhamma Vibhaṅga Khandhavibhaṅga:
Therein what is internal consciousness? That consciousness which, for this or that being, is personal, self-referable, one’s own, individual and is grasped (by craving and false view), (i.e.) eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness. This is ...
You sit for two hours like a log and expect to reach samadhi? Well, I'm sorry to disappoint, but your expectation of meditation as "technique" is completely, utterly wrong. You can't achieve Nibbana, Enlightenment, Liberation, or however you call it, by sitting and mechanically doing something pointless - this is not how it works.
Meditation is cultivation. ...
More like 'and deeper than that'. You will find that the majority, perhaps all, lists in the Dhamma are progressions. Each further step if followed opens up the Dhamma further and is closer to the goal:
going from minding the body, to minding the sensations, to minding mental states to minding the Dhamma
minding the fundamental aspects of the body (earth, ...
To put it in another way Sujato Bhikkhu postulates a root text which he calls Satipatthana Mula which other later Satipatthana suttas and sutras "added" their own stuff. He derived a postulated root text not just by elision and finding common contents but other textual analysis.
The results he obtained happened to be similar to those found in the Theravada ...
Rupa is "shape", "form", "object", "appearance", "image", usually in the sense of something perceived visually.
Kaya is "body", both specifically of living being, but also generally a body of a tree (i.e. trunk), a body of a guitar (i.e. sound box), and even a body of a teaching (dharma-kaya).
Although in Theravada there is a tradition of using the word ...
Nanamoli/Bodhi in their Majjhima Nikaya translation (4th ed) writes the following note associated with "experiencing the whole body" as present in the Sathipattana Sutta:
The Majjhima Nikaya Atthakatha explains "experiencing the whole body" (sabbakaya patisamvedi) as signifying that the meditator becomes aware of each in-breath and out-breath through its ...
A comparison of sensual pleasures with other forms of happiness:
[...] The pleasure and joy arising dependent on these five strands of sense desire, that is called sensual pleasure.
"Now, if someone were to say: 'This is the highest pleasure and joy that can be experienced,' I would not concede that. And why not? Because there is another kind of ...
If you are looking to most accurate and reliable the best translations are by Piya Tan:
Mahasatipatthana Trilinear Edition
An Introduction to the Satipatthana Suttas
Satipatthana Mula by Ven. Sujato Edited By Piya Tan
After which the next best is from VRI:
Discourses on Satipatthana Sutta - which carries a more ...
affective, slow temperament - body
intellectual, fast temperament - mental contents
affective, fast temperament - sensations
intellectual speculation, slow temperament - mind
Sourced from: https://en.wikipedia.org/wiki/Satipatthana_Sutta
This is not found in the Suttas but in the commentaries. This is taken from Papañcasudani
Relax your facial muscles & take an out-breath or let go of some out-breathes.
In your efforts to anchor awareness, it sounds like you are suppressing the (mental) tension stored in your physical body (which will arise into your awareness if meditating).
Balance your effort. At regular intervals, take your foot off the accelerator; ease off the ...