Perspectives on Satipatthana

This book is about Buddhist meditation, particularly the (four) Foundations of Mindfulness. It is a good book, well written, interesting, and informative. It does require some prior knowledge of Buddhist principles with particular reference to meditation methods. So, it might be helpful to read the author's previous work about the subject, "Satipatthana: the Path to Direct Realization", as an aid to understanding.Analayo is a scholar-monk and a well recognized expert about the differences between the canonical books from the Theravada Buddhist tradition (Nikayas), originally recorded in Pali, and parellel books (Agamas) from other ancient mainstream (i.e., non-Mahayana) schools that existed in northern India. Those have been lost in their original languages and are mostly available only in Chinese or Tibetan. Analayo and his academic colleagues work to reconcile those teachings from north Indian schools with each other and with the south Indian Pali version that is well known in the west. This book discusses three parellel versions of a single discourse, the Satipatthana Sutta, two in Chinese and one in Pali.Classical Buddhism split due to disagreements about certain issues at the second Buddhist council (ca 386 BCE) about 100 years after the Buddha died. And the schisms continued. Sometime during the third century BCE (ca 247) a canon from one such lineage (Sthavira, Vibhajjavādin, Theravadin) was transported south to Sri Lanka where it was written down in the Pali language about 100 BCE. The schisms continued between the second Council and the turn of the millennium. Schools were formed; some vanished. Some 18 to 20 traditional schools remained - and the Mahayana Buddhism had begun to emerge. Needles to say, that history is highly approximate. The point is that there was much opportunity for discussion, debate, and reformulation of doctrine and beliefs among the different schools during those centuries.Unfortunately the original language Cannons from the northern schools were lost during the Arab and Turkish invasions of India that began in the 8th century CE and continued in waves of increasing ferocity during the 10th to 13th centuries. Oral traditions, monasteries, temples, and even universities were destroyed in the pillage. Documents were burned and knowledgeable people killed. Those conquests led to the Delhi Sultanate that ruled much of India for the next 300 years (1206 - 1526). Thus, Buddhism was forced out of its homeland in favor of Islam.Some documents and traditions, however, had migrated with pilgrims to China and Tibet before the full effect of the invasions was realized. They were translated into local languages. It is those documents Professor Doctor Analayo and his academic colleagues seek to translate, organize, interpret and share with us today. This book discusses the parallel versions of a single discourse (the Satipatthana Sutta) of which there are two Chinese versions from different schools and one Pali version from the Theravada tradition. He does digress to other Suttas to make specific points.Full text translations of the three parallels are provided. Quotations in the body of the book are taken mostly from the Chinese versions. Useful figures are provided to illustrate important points. Bhikkhu Analayo offers informed interpretation, comment and opinion about the parallels particularly noting differences and similarities. I must say I was struck by how similar they are despite some interesting differences. And some of those differences might prove illuminating to the interested reader or curious practitioner.For example, the author discusses a discourse that mentions three Satipatthanas instead of the usual four. While the name is the same, "Satipatthana", the subject is much different. Here, the Buddha is teaching disciples about the Dhamma. The circumstances are three-fold: #1) the students are disrespectful, disregarded instructions, and don't understand, #2) these students are quite the opposite. They are respectful, diligent and understand the Dhamma, #3) this group is a 50-50% mix. According to the Chinese versions the Buddha is totally equanimous no matter the circumstance - neither sorrowful or happy - the result of the teaching made no difference.The Pali version, however, makes it clear that these three foundations are meant to evaluate whether a teacher is fit to instruct groups of students (MN 137: 21). In situation #1 above, the Buddha is "not satisfied" (with the outcome). He is, after all, teaching "out of compassion" for his disciples. He is not satisfied, yet "he dwells unmoved, mindful, and fully aware". In other words, he is not satisfied with the result but is emotionally unmoved - i.e., he is equanimous. In #2, the Buddha is satisfied. Yet he nonetheless "dwells unmoved, mindful, and fully aware" - equanimous. In #3, the mixed group, he is neither satisfied nor dissatisfied, "free from both satisfaction and dissatisfaction" yet "he dwells in equanimity, mindful and fully aware". (MN 137:21-24)The author focuses on the Buddha's dissatisfaction in the Pali version. He concludes that it must have suffered a "transmission error" because the vote is 2 to one, Chinese vs. Pali, and the Buddha is said to be always equanimous. I respectfully submit that blaming the difference on an error may have missed a subtle but important point.I cannot imagine, for example, that a teacher, instructing out of compassion for the welfare of his students, would not be dissatisfied if those students failed to understand his important message. Not caring about the result, indifferent to it, is not an attitude of a good teacher - or for that matter anyone doing a job, particularly for one who serves others. So the Buddha is satisfied or dissatisfied, but either case he remains "unmoved". Dissatisfaction does not imply condemnation. Similarly, he is satisfied but also remains unmoved because satisfaction does not mean praise.The Pali version, but not the Chinese, seems to capture the difference between equanimity and its near enemy - indifference. Some see little distinction between the two. But they are actually quite different just as compassion and pity are quite different, similarly loving kindness and sensual love. See Visuddhimagga, IX 98-101 ("The Near and Far Enemies"), particularly section #101. The Chinese versions seem to miss that subtle but important point. Perhaps the distinction was added to the Pali version later.Or perhaps it was not recognized by some north Indian traditions or was lost in translation to Chinese. It matters little, because there are subtle differences between a wholesome attribute like compassion and its less wholesome near enemy, pity. The difference is not noticed by some because they share a common attribute - e.g., observing an unpleasant event. Similarly loving kindness and sensual love that can be easily confused. Equanimity and indifference apply to attributes like faults and virtues;indifference ignores them completely. However, wholesome (favorable) and unwholesome (unfavorable) events can be recognized as such without emotional involvement or judgment. Thus, assuming that inconsistencies are simply due to errors of some sort, "transmission errors", may lead to lost interpretive opportunities.Similarly, the author opines that the Five Hindrances should be substituted for the four Jhanas (or Adsorptions) in the list of dhammas from one of the Chinese parallels. The dhammas (otherwise translated as mind objects, processes, or principles) is the last and most subtle of the 4 Satipatthanas. The Adsorptions, it is said, appear instead of the Hindrances due to a "textural error".Figure 9.1 (page 164) summarizes the dhamma lists among the three parallels (also in Figure 1.1). The Pali version lists 5; the Chinese versions list 3 and 2 respectively. All name the Enlightenment Factors. The 2-item Chinese parallel lists the Adsorptions; the other Chinese version names the Hindrances and Sense Spheres. The Pali parellel names the Hindrances, Sense Spheres and 2 others (the Aggregates & Four Noble Truths). Substituting the Hindrances for the Adsorptions, based on a presumed error, allows the author to claim that Enlighten Factors and Hindrances are consistent among the dhammas and therefore presumably the most important.But perhaps the Mahasanghika school, the presumed source of the 2-item parellel (see page 3) really did conclude that the Adsorptions were important dhammas - in contradistinction to the other two traditions. There was much discussion of Buddhist opinion and many schisms of Buddhist schools between the Second Buddhist council and the turn of the millennium. There was sufficient disagreement during the period, for example, that the Mahayana form of Buddhism began to emerge.Several observations suggest that that the difference may not be an accident. First the Mahasanghika Chinese parellel starts by mentioning a "one-going path" that is "required for purification of beings and removing worry and sorrow" as well as gaining wisdom. "One-going" is defined as "unification of the mind". The path is the Noble Eightfold Path. The prologue claims, "That is, the 5 Hindrances should be eliminated and the 4 Satipatthanas attended to."Thus, "unification of the mind" is required for the whole Path and the five Hindrances should be eliminated (suspended by the unified mind) before proceeding to the 4 Satipatthanas. It is difficult to imagine how this ordered sequence could be the result of an error. The Adsorptions simply could not have been substituted for the Hindrance because the suspension of latter appears to be a prerequisite for Satipatthana meditation. That is to say, one needs unified mind - not a scattered mind.Second, Professor Analayo says that the Mahavedalla Sutta (MN 43) stipulates that unification of the mind is required for developing the Adsorptions and that such a mind is incapable of understanding variety and change. MN 43, however, also stipulates that the 5 Hindrances are abandoned as part of developing the 1st Jhana (adsorption) process (MN 43:20). Thus, it is entirely reasonable to assume that the Mahasanghika monks thought that Adsorptions were indeed dhammas, that unification of the mind is required early on and that eliminating (suspending) the Hindrances to meditation is helpful (required) for effective Satipatthana meditation.Third, the Jhanas are associated with evolving states of consciousness like applied thought, rapture, happiness and so forth. They are well described in the discourses and are the hallmark of deepening concentration - one pointedness. It is difficult to understand how they could be defined so clearly unless meditating monks were able to mindfully note those changing states of consciousness, remember them, and write them down. Indeed, the characteristics of each Adsorption in the Mahasanghika parellel are considered a foundation of mindfulness (i.e., a Satipatthana, see translation, page 294).Fourth, planes of consciousness during an existence are said to influence the destination realms for rebirth in a next existence; attainment of the Jhanas is associated with rebirth in more favorable realms (Bodhi: Middle Length Discourses of the Buddha, p 47; Walshe: Long Discourses, pp 37-42; Bodhi: Abhidhammattha Sangaha, Table 5.1). It is possible or even likely that the Mahasanghika monks were familiar with that concept so emphasized the Adsorptions in their meditation practice.Finally, it is equally interesting that the different sources name different numbers of dhammas. That observation may actually be more interesting than analysis of why one source names the Adsorptions while the others do not.It is theoretically true that regressing comparable statements from a number of texts can lead to an idea about some common historical progenitor. Such a practice used with the Gospels of the Christian Bible lead to re-construction of the lost Q-Gospel. But assuming that a text should have read otherwise actually frustrates the process. Indeed, it might even lead investigators to confirm their own preconceptions. Perhaps ancient monks in those evolving Buddhist schools simply had different views about the some of the Buddha's teaching.So, that is the reason for the four stars. For me, personally, the book was well worth at least 6 stars. And the author deserves much credit for his extensive efforts to make thismaterial available to the rest of us.

I have not yet read this book as a whole, and can only attest to skimming through and pausing to read a few paragraphs here and there in each chapter to decide if it is in my reading and study list. It is a book for faith, for religious knowledge and practice. If you want to understand this path more then you have the correct book here. I look forward to reading it cover to cover, slowly, deliberately and with a notebook by my side. I have been studying Buddhism all my life and sometimes it strikes me as such a complex faith that I do not know if I will ever be fulfilled. I always want to learn more, to read the many paths and perspectives that I may have missed, and yes it is easy to miss what is right in front of you at times. This is how I feel about this book. It has always been there, it was me late to the page, not the page late to me.

I started reading this book. I read the first one by him "Satipatthana: The Direct Path to Realization" and appreciated the user friendly content. This book is on a higher plane and I have started but it will take me a while to go through it.His previous book could be read in conjunction of CD's on the same subject entitled "Abiding in Mindfulness" by Joseph Goldstein. I think that is where you need to start and then proceed to this book....UNLESS, you are an advanced Buddhist and you are ready to dig deeper into Satipatthana: The Four Foundations of Mindfulness.I will keep you posted as I progress in reading this book. But I warn you, it will be slow. :)

All right, frosting on the cake is a little clichéd, but this has been quite a year for the Buddha’s Satipatthana Sutta. First, Joseph Goldstein’s new book, Mindfulness, the Four Foundations and now Analayo comes out with a sequel to his seminal book Satipatthana, based on the four foundations. Perspectives on Satipatthana should be read after reading Satipatthana or at least after gaining familiarity with the four foundations of mindfulness from other reliable sources. This book adds early historical information and makes comparisons with the Chinese translations and related sutta sources, some not readily available in translation in whole or in part until now. If you already have a four foundations practice this is the perfect book to refine your knowledge and skills.

very good insights... lots of annotation. this sutta is one of the largest in scope of teaching, and analayo is a very good translator. but a word of caution ~ 'study-up' if you are beginning along the Path! this is somewhat above 'beginner learning'.

The write-up here doesn't really make it clear just how difficult it is to read this text without having read Analayo's first book on Satipatthana. That book (which I have now ordered) is a close reading of the Satipatthana sutra itself. This book, on the other hand, is an extremely detail-oriented work of linguistic scholarship which doesn't really illuminate much about Satipatthana practice itself. It took me back to my heady grad school days – in both good and bad ways – but didn't add anything to my practice. I look forward to reading the previous volume.

Amazing scholarship. This will be the definitive work on the Pali sutta for a long time. Seen from the perspective of early Chinese and other translations, we see more possibilities. Western Buddhists who focus on the breath are in for a surprise.

This work is not for the beginning meditator, but if you are interested in deepening your practice this book is recommended. The author is a teacher, scholar, monk, with his own deep meditation practice. He offers his insights on the teachings of The Buddha, that make the Satipatthana Sutta, less esoteric and more accessible to the meditator.This is not a how to book. It is a comparative study. It also happens to be the real deal.Gary Hillesland

The best there is, if somebody alive today who probably has a clue about this complicated riddle it is Analayo. My path to enlightenment is laid right in front of me. What can I say (may Analaya attain the supreme enlightenment in this life!)

I found this book fairly scholarly in that there were so many references to look up. I loved his first book on Satipatthana: The direst path to realisation. It was an inspiring book so I found this book didn't add anything and was more of a grind to read.

This book gets 4 stars only because it is slightly less profound than its predecessor "Satipatthana Direct Path to Realization" (also by Bhikkhu Analayo). This book goes into much greater analysis of commentary and comparison between Sanskrit, Pali, Tibetan, and Chinese suttas. There is some repetition, as the comparison of these (mostly) similar documents does require going through each one at times. However, there is powerful knowledge here which is not found in this books predecessor, so for those who want the absolute most depth of knowledge on Satipatthana, they will welcome this book. I found this book very useful, interesting, and parts are very applicable to enhancing your meditative/contemplative efforts. I especially found the parts going into detail about the 12 steps of dependent origination very, very elucidating. Thank you Bhikkhu Analayo for your efforts & Much Metta.

The author, a well-respected translator, compare three translations of the primary Buddhist sutra about mindfulness meditation. He unlocks layers of meaning and opens questions. This book is not meant for the new meditator, but holds great value for people who have been practicing meditation for a few years. As a 40+ year meditator, I feel so grateful that such a book became available in my lifetime.

The usual first class clarity and scholarship we can expect from Analayo.