Сатипаттхана - источники

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Сатипаттхана - источники
« : 11:25 09 Января 2008 »

Наиболее ранний комментарий к Сатипаттхана сутте приведен в Вибханге:

http://www.buddhanet-de.net/ancient-buddhist-texts/English-Texts/Mindfulness-Analysis/index.htm

Досточтимый Сома Тхера скомпилировал комментарии Буддхагхосы и Дхаммапалы:

http://www.accesstoinsight.org/lib/authors/soma/wayof.html
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Re: Сатипаттхана - источники
« Ответ #1 : 13:41 03 Февраля 2009 »

Статья Руперта Гетина о практике:

Rupert Gethin
On the Practice of Buddhist Meditation According to the Pāli Nikayas and Exegetical Sources

http://www.buddhismuskunde.uni-hamburg.de/fileadmin/pdf/digitale_texte/Bd9-K12Gethin.pdf
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Re: Сатипаттхана - источники
« Ответ #2 : 09:04 09 Марта 2009 »

Цитировать
Наиболее ранний комментарий к Сатипаттхана сутте приведен в Вибханге:

http://www.buddhanet-de.net/ancient-buddhist-texts/English-Texts/Mindfulness-Analysis/index.htm

Досточтимый Сома Тхера скомпилировал комментарии Буддхагхосы и Дхаммапалы:

http://www.accesstoinsight.org/lib/authors/soma/wayof.html

Досточтимый Анандаджоти опубликовал расширенную версию перевода Сатипаттхана-вибханги:

http://www.ancient-buddhist-texts.net/Texts-and-Translations/Satipatthanavibhanga/index.htm
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Re: Сатипаттхана - источники
« Ответ #3 : 11:04 16 Мая 2009 »

Новая книга Бхиккху Аналайо:

From Craving to Liberation – Excursions into the Thought-world of the Pali Discourses

http://www.buddhismuskunde.uni-hamburg.de/fileadmin/pdf/analayo/FromCraving.pdf
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Re: Сатипаттхана - источники
« Ответ #4 : 22:04 24 Сентября 2009 »

Сутты о месте Сатипаттханы в практике:

Кундалия сутта

"'But what are the qualities that, when developed & pursued, lead to the culmination of clear knowing & release?'

'The seven factors for Awakening...'

'And what are the qualities that... lead to the culmination of the seven factors for Awakening?'

'The four frames of reference...'

'And what are the qualities that... lead to the culmination of the four frames of reference?'

'The three courses of right conduct...'

'And what are the qualities that... lead to the culmination of the three courses of right conduct?'

'Restraint of the senses... And how does restraint of the senses, when developed & pursued, lead to the culmination of the three courses of right conduct? There is the case where a monk, on seeing a pleasant form with the eye, does not hanker after it, does not delight in it, does not give rise to passion for it. Unmoved in body & unmoved in mind, he is inwardly well composed & well released. On seeing an unpleasant form with the eye, he is not upset, his mind is not unsettled, his feelings are not wounded, his mind does not become resentful. Unmoved in body & unmoved in mind, he is inwardly well composed & well released.

On hearing a pleasant... unpleasant sound with the ear... On smelling a pleasant... unpleasant smell with the nose... On tasting a pleasant... unpleasant taste with the tongue... On feeling a pleasant... unpleasant tactile sensation with the body...

On cognizing a pleasant idea with the intellect, he does not hanker after it, does not delight in it, does not give rise to passion for it. Unmoved in body & unmoved in mind, he is inwardly well composed & well released. On cognizing an unpleasant idea with the intellect, he is not upset, his mind is not unsettled, his feelings are not wounded, his mind does not become resentful. Unmoved in body & unmoved in mind, he is inwardly well composed & well released. This is how, Kundaliya, restraint of the senses, when developed & pursued, leads to the culmination of the three courses of right conduct.

And how are the three courses of right conduct developed & pursued so as to lead to the culmination of the four frames of reference? There is the case where a monk abandons wrong conduct in terms of his deeds and develops right conduct in terms of his deeds; abandons wrong conduct in terms of his speech and develops right conduct in terms of his speech; abandons wrong conduct in terms of his thoughts and develops right conduct in terms of his thoughts. This is how, Kundaliya, the three courses of right conduct, when developed & pursued, lead to the culmination of the four frames of reference."

http://www.accesstoinsight.org/lib/authors/thanissaro/wings/part2.html#part2-g

Санкхитта сутта

"When this concentration is thus developed, thus well-developed by you, you should then train yourself thus: 'I will remain focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world.' That's how you should train yourself. When you have developed this concentration in this way, you should develop this concentration with directed thought & evaluation, you should develop it with no directed thought & a modicum of evaluation, you should develop it with no directed thought & no evaluation, you should develop it accompanied by rapture... not accompanied by rapture... endowed with a sense of enjoyment; you should develop it endowed with equanimity.

"When this concentration is thus developed, thus well-developed by you, you should train yourself: 'I will remain focused on feelings in & of themselves... the mind in & of itself... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.' That's how you should train yourself. When you have developed this concentration in this way, you should develop this concentration with directed thought & evaluation, you should develop it with no directed thought & a modicum of evaluation, you should develop it with no directed thought & no evaluation, you should develop it accompanied by rapture... not accompanied by rapture... endowed with a sense of enjoyment; you should develop it endowed with equanimity.

http://www.accesstoinsight.org/tipitaka/an/an08/an08.063.than.html

Дантабхуми сутта


Overcoming of the five hindrances

"And when, Aggivessana, the ariyan disciple is possessed of mindfulness and clear consciousness, then the Tathagata disciplines him further, saying: 'Come you, monk, choose a remote lodging in a forest, at the root of a tree, on a mountain slope, in a wilderness, in a hill-cave, a cemetery, a forest haunt, in the open or on a heap of straw.' He chooses a remote lodging in the forest... or on a heap of straw. Returning from alms-gathering, after the meal, he sits down cross-legged, holding the back erect, having made mindfulness rise up in front of him, he, by getting rid of coveting for the world, dwells with a mind devoid of coveting, he purifies the mind of coveting. By getting rid of the taint of ill-will, he dwells benevolent in mind, compassionate for the welfare of all creatures and beings, he purifies the mind of the taint of ill-will. By getting rid of sloth and torpor, he dwells devoid of sloth and torpor; perceiving the light, mindful, clearly conscious, he purifies the mind of sloth and torpor. By getting rid of restlessness and worry, he dwells calmly the mind subjectively tranquilized, he purifies the mind of restlessness and worry. By getting rid of doubt, he dwells doubt-crossed, unperplexed as to the states that are skillful, he purifies the mind of doubt.

The four applications of mindfulness

"He, by getting rid of these five hindrances which are defilements of the mind and weakening to intuitive wisdom, dwells contemplating the body in the body, ardent, clearly conscious [of it], mindful [of it] so as to control the covetousness and dejection in the world. He fares along contemplating the feelings... the mind... the mental states in mental states, ardent, clearly conscious [of them], mindful [of them] so as to control the covetousness and dejection in the world.

"As, Aggivessana, an elephant tamer, driving a great post into the ground, ties a forest elephant to it by his neck so as to subdue his forest ways, so as to subdue his forest aspirations, and so as to subdue his distress, his fretting and fever for the forest, so as to make him pleased with villages and accustom him to human ways — even so, Aggivessana, these four applications of mindfulness are ties of the mind so as to subdue the ways of householders and to subdue the aspirations of householders and to subdue the distress, the fretting and fever of householders; they are for leading to the right path, for realizing nibbana.

"The Tathagata then disciplines him further, saying: 'Come you, monk, fare along contemplating the body in the body, but do not apply yourself to a train of thought connected with the body; fare along contemplating the feelings in the feelings... the mind in the mind... mental states in mental states, but do not apply yourself to a train of thought connected with mental states.'

Jhana

"He by allaying initial thought and discursive thought, with the mind subjectively tranquilized and fixed on one point, enters on and abides in the second meditation4 which is devoid of initial and discursive thought, is born of concentration and is rapturous and joyful. By the fading out of rapture, he dwells with equanimity, attentive and clearly conscious, and experiences in his person that joy of which the ariyans say: 'Joyful lives he who has equanimity and is mindful,' and he enters and abides in the third meditation. By getting rid of joy, by getting rid of anguish, by the going down of his former pleasures and sorrows, he enters and abides in the fourth meditation which has neither anguish nor joy, and which is entirely purified by equanimity and mindfulness.

http://www.accesstoinsight.org/tipitaka/mn/mn.125.horn.html
« Последнее редактирование: 03:00 01 Января 1970 от Ассаджи »
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Re: Сатипаттхана - источники
« Ответ #5 : 23:22 11 Октября 2009 »

Декламация в шри-ланкийском стиле:

Maha Satipatthana Sutta (Part I)
http://audio.buddhistdoor.com/media/314122377c787c9a2539383dbd778728/3.mp3

Maha Satipatthana Sutta (Part II)
http://audio.buddhistdoor.com/media/314122377c787c9a2539383dbd778728/4.mp3

Maha Satipatthana Sutta (Part III)
http://audio.buddhistdoor.com/media/314122377c787c9a2539383dbd778728/5.mp3
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manussa

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Re: Сатипаттхана - источники
« Ответ #6 : 06:28 12 Августа 2012 »

книга  дост. бхиккху Аналайо в pdf
Satipatthana, The Direct Path To Realization EN345  :
http://www.budaedu.org/ebooks/

там же можно заказать ее в бумажном виде Satipatthana, The Direct Path To Realization   EN345:
http://www.budaedu.org/en/book/II-02main.php3

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kito

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Re: Сатипаттхана - источники
« Ответ #7 : 19:27 14 Августа 2012 »

книга  дост. бхиккху Аналайо в pdf
Satipatthana, The Direct Path To Realization EN345  :
http://www.budaedu.org/ebooks/

Тут OCR PDF cо страницами A5, специально для e-book'ов. Размер 7.6мб: http://minus.com/mwpXswpPD
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Re: Сатипаттхана - источники
« Ответ #8 : 18:50 21 Ноября 2013 »

An interview with Buddhist scholar David McMahan
http://www.tricycle.com/interview/context-matters

"Look at one of the earliest comprehensive meditation texts, the Four Foundations of Mindfulness. I’m always fascinated by the fact that people work with this fundamental text today, because generally people just take one tiny slice of it—bare attention to breath and physical movements—and that becomes “mindfulness” in the modern world. But if you keep reading to the end of the sutra, you realize that there are all kinds of very conceptual aspects. And far from being simply “nonjudgmental,” it suggests making wise and discerning ethical judgments and judgments on the value of various things. The sutra is training the mind to see the world and oneself in certain ways. Rather than have you see yourself as solid, singular, and permanent, it offers an alternative way to train to see yourself: five skandhas. It goes through the relationship between the senses and the external world. And then the sutra ends up with a meditation on the eightfold path and the four noble truths. You are meditating on a thumbnail sketch of the whole dharma! So there is a lot of conceptual stuff going on there. The text attempts to train the mind to see the world in a particular way that is conducive to following the Buddhist path and to making progress toward enlightenment. So the text supplies a whole raft of attitudes, orientations, ethics, and values that form the context—and sometimes the actual content—of the meditation practices. Bare awareness may be a starting place, a way of focusing and concentrating the mind. But this broader context supplies the rationales and aims of practice. Even in the most secularized contemporary mindfulness movements, there are lots of these values and attitudes that enter in because it doesn’t really work without some kind of conceptual and ethical orientation."
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Re: Сатипаттхана - источники
« Ответ #9 : 20:37 31 Декабря 2014 »

О роли памятования в Сатипаттхане:

Eviatar Shulman
MINDFUL WISDOM: THE SATI-PATTHANA-SUTTA ON MINDFULNESS, MEMORY, AND LIBERATION

https://www.academia.edu/7033548/Early_Meanings_of_Dependent_Origination_Journal_of_Indian_Philosophy_2008
https://books.google.com/books?id=OyWjAwAAQBAJ&printsec=frontcover
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