-MN 118"Mindfulness of in-&-out breathing, when developed & pursued, is of great fruit, of great benefit. Mindfulness of in-&-out breathing, when developed & pursued, brings the four frames of reference to their culmination. The four frames of reference, when developed & pursued, bring the seven factors for awakening to their culmination. The seven factors for awakening, when developed & pursued, bring clear knowing & release to their culmination.
starter wrote:I tend to believe that Ānāpānasati which fulfills all four mindfulness via different ways of mindfulness of breathing should be practiced only after the establishment of the 4 foundations of mindfulness (satipatthana), which is probably why MN 10 was taught very early but MN 118 was at the very end.
page 19-20, 3rd editionThere is also no particular pedagogical sequence in the suttas, no unfolding development of thought. Thus while different suttas illuminate each other and one will fill in ideas merely suggested by another, virtually any sutta may be taken up for individual study and will be found comprehensible on its own. Of course, the study of the entire compilation will naturally yield the richest harvest of understanding.
mikenz66 wrote:I agree that the description of the third satipatthana seems poorly translated. I tend to think of that as more like "mood" or "state of mind", which goes along with the instruction in the sutta.
Spiny Norman wrote: From a practical point of view I think the 5 hindrances are a useful starting point for the 3rd frame of reference.
Here a bhikkhu understands mind affected by lust as mind affected by lust, and mind unaffected by lust as mind unaffected by lust. He understands mind affected by hate as mind affected by hate, and mind unaffected by hate as mind unaffected by hate. He understands mind affected by delusion as mind affected by delusion, and mind unaffected by delusion as mind unaffected by delusion. ...
Here, there being sensual desire in him, a bhikkhu understands: ‘There is sensual desire in me’; or there being no sensual desire in him, he understands: ‘There is no sensual desire in me’; and he also understands how there comes to be the arising of unarisen sensual desire, and how there comes to be the abandoning of arisen sensual desire, and how there comes to be the future non-arising of abandoned sensual desire.’
starter wrote:Spiny Norman wrote: From a practical point of view I think the 5 hindrances are a useful starting point for the 3rd frame of reference.
Hi do you mean the 5 hindrances are a useful starting point for the 4th frame of reference?
starter wrote:I prefer to translate the 4th frame of reference into "the nature of things taught by the Buddha" (which specifically refer to the systematic training on the five hindrances, the five aggregates, the six bases, the seven enlightenment factors, and the four Noble Truths), instead of "mind objects" (which can be anything and doesn't capture the important systematic training here).
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