The minimalist approach to the practice of Right Mindfulness
(becoming a non-judgemental observer) and practicing the four parts of mindfulness just to the extent necessary for the overcoming of covetousness and grief for the world). That means Basically overcoming greed and hatred. That is why you are harnessing mindfulness. Harnessed to a good purpose. And as we reduce the roots of greed and anger, we also diminish our confusion and delusion. So these things work back and forth. They decondition each other. And right mindfulness is playing this key role. It is like a negotiator in a hostage situation. It requires great skills to negotiate. Mindfulness has to be present.
Satipaṭṭhāna Sutta (MN 10) SHORT VERSION
Mahāsatipaṭṭhāna Sutta (DN 22) LONG VERSION
“Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya, dukkhadomanassānaṁ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā."
Monks, this is the direct path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of dukkha and discontent, for acquiring the true method, for the realization of Nibbana, namely, the four satipaṭṭhānās.
-Mindfulness (sati) is everywhere. But right mindfulness (sammā-sati) is hardly anywhere. There are differences between mindfulness (sati) and right mindfulness (sammā-sati)
The literal meaning of sati is not mindfulness, but simple (bare) attention. Just being aware without judgment is not sammā-sati. Practicing 4 satipaṭṭhāna with a noble aim (purpose) is sammā-sati. sammā-sati has a clear aim to attain Nibbhana.
Sati is a bojjhaṅga. A noble path factor. A supportive factor in the Noble Eightfold path. It is one of the powers (bala). Also, it is one of the spiritual faculties (indirya) we should have.
Here some people might be confused. If the word “sati” means bare attention, then how come there is only “sati” under the bojjhaṅgas, indriya. The reason for that is even if it is said as just “sati”, it means “sammā sati”. But depending on the place, the word only “sati” can also mean micchā sati. （eg: a criminal, or even any bare attention practices which do not have the purpose of right mindfulness)
So we have to be careful to know in which context the word “sati” is used.
2. What is the purpose of Sammā Sati?
Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
What are the four? Here, monks, in regard to the body a monk abides by contemplating the body, diligent, clearly knowing, and mindful,
without covetousness or grief in regard to the world.In regard to the feelings.....
In regard to the thoughts....
In regard to the dhammas.....
3. How can the four satipaṭṭhānās (right mindfulness) be practiced and worked?
Prior to learning the specific exercises for each of the four satipaṭṭhānās, it is necessary to understand how each exercise should be practiced.
The methodology involves two aspects to which one must pay close attention and exert effort while practicing.
First Aspect
Definition
①ātāpī
②sampajāno
③satimā
④vineyya loke abhijjhādomanassaṁ.
Second Aspect
Refrain
①Ajjhatta / Bahiddhā / Ajjhatta bahiddhā
internal (contemplating body internally), external (contemplating body externally), both internal and external (contemplating the body both internally and externally).
②Samudaya / Vaya / Samudaya vaya
arising (contemplating the nature of arising in the body), passing away (contemplating the nature of passing away in the body, both arising and passing away (contemplating the nature of arising and passing away in the body)
③Atthi kāyo’ti???? vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇa mattāya, patissati mattāya
Mindfulness that 'there is a body' is established in him/her to the extent necessary for bare knowledge and continuous mindfulness.
④ anissito ca viharati. Na ca kiñci loke upādiyati.
He/she dwells independently, and not clinging to anything in the world.
4. Satipaṭṭhānā Excercies (23)
Kāyānupassanā 14
Ānāpānapabba 1, Iriyāpathapabba 1, Sampajānapabba 1, Paṭikūlamanasikārapabba 1, Dhātumanasikārapabba 1, Navasivathikapabba 9
Vedanānupassanā 3
sukhaṁ vedanaṁ, dukkhaṁ vedanaṁ, adukkhamasukhaṁ vedanaṁ
Cittānupassanā 1
sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti.
vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti.
sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti.
vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti.
samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti.
vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti.
saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti.
vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti.
mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti.
amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti.
sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti.
anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti.
samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti.
asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti.
vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti.
avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.
Dhammānupassanā 5
1. The hindrances (nīvaraṇas)
2. The aggregates (khandhas)
3. The sense-spheres (āyatana)
4. The awakening factors (bojjhaṅgas)
5. The Four Noble Truths (the four ariyasacca).
5. Four satipaṭṭhānās cannot be practiced without the path's supportive components.
6. Progression of four satipaṭṭhānās (right mindfulness) in one's practice
7. Interconnectedness of the four satipaṭṭhānās (right mindfulness)
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