Dear frank k: Thanks for another fraudulent sutta from Pali Nikaya SN 36.11.
The Original sutta SA 473 describes
the nature of 3 kinds of feelings. It reads simply as follows.
A monk says to Buddha
"Your Holiness! I was meditating in a quiet place, and I thought, 'What is the meaning of the three sufferings that the World Honored One has described as blissful, bitter, and unblissful, and that all sufferings are suffering?
The Buddha replies,
"I say that all sufferings are suffering because all actions are impermanent and all actions are variable. At that moment, the World Honored One said the following verse
"Knowing that all actions are impermanent, and that they are all permutable, I say that all sufferings are suffering"
That is kinda it. Sutta ends there,
no further mention of a body, makes sense since it belongs to Vedana Samyutta. It is a teaching on feelings, not bodies. This is also
not the only instance in Vedana Samyutta,
where Theravada monks authenticated their abhidhamma, by their fake add ons. - Once they interpreted the body in the first establishment of mindfulness as a physical body, a large part of the canon was infiltrated by that notion.
- So much so that if someone points out the truth, no one believes it. Such is the indomitable force of the Theravada abhidhamma.
While a passage corresponding to the authentic sutta is found in the Pali sutta, SN 36.11, it is loaded with stuff that the Theravadins forced into an original MulaSarvastivada creation,
the portions of the sutta you used to praise Buddha.
The audacity of the Theravada monks to feed lies into the mouth of Buddha! Personally I find it unpardonable.
Are they not misleading a gullible public by bringing in things into sutta pitaka that Buddha never taught?
Your comment tells me you are reaffirming the above, vigorously. The tragedy is Theravada abhidhammikas, and their tampering with the sutta pitaka lead to a whole tradition of meditation, found in the VSM, which does not reflect Buddha Dhamma.
As SN 36.11 shows us,
Pali Nikaya is a collection of Buddha's teachings plus teachings of the Theravada elders. On many occasions the two are welded together as in SN 36.11.
- A clever way of camouflaging the original teaching!
Once V. Sujato used "Piltdown man" to describe Mahasatipatthana sutta. it is defined as
"a fake constructed from a human cranium and the jawbone of an orangutan" Taking V. Sujato's definition of these kinds of suttas a step further in order to understand the suttas so constructed,
we need the expert on the human and the expert on the orangutan to make sense of these suttas. Many claim that without the help of Abhidhamma and commentaries, Buddha's part of the skull cannot be understood, or detected.
With love