Wrong Satipatthana?

What is wrong Satipatthana in terms of four Satipatthana?
In other words how Satipatthana is practiced in a wrong way?

The early texts don’t say what wrong mindfulness is. They say only:

(1) What causes it — variously given as wrong effort, wrong view or ignorance, depending on how far back the sutta is tracing its causes.

(2) What it conduces to — wrong concentration, wrong knowledge, wrong liberation; failure to attain the fruit of the brahmacariyā; re-appearance after death in the lower realms.

(3) What opposes it — right mindfulness

(4) What unflatteringly named numerical groups it belongs to — eight dhammas of an inferior person (asappurisa dhammā); eight wrongnesses (micchattā); the near-shore (orimaṃ tīraṃ); the false path (kummagga); ten dhammas to be abandoned (dhammā pahātabbā), etc.

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Thank you, Bhante. Could you give a link or some more details about above two?

For the benefit of others some links relating to the other matters:

eight dhammas of an inferior person (asappurisa dhammā);

http://www.accesstoinsight.org/tipitaka/an/an04/an04.073.than.html

eight wrongnesses (micchattā);
http://www.accesstoinsight.org/tipitaka/an/an10/an10.103.than.html

near-shore (orimaṃ tīraṃ);
http://awake.kiev.ua/dhamma/tipitaka/2Sutta-Pitaka/4Anguttara-Nikaya/Anguttara6/10-dasakanipata/017-janussonivaggo-e.html

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[quote=“SarathW1, post:3, topic:5263”]
Could you give a link or some more details about above two?[/quote]

False path (kummagga)
Dvedhāvitakkasutta MN19

Leading to failure in the brahmacariyā
Bhūmijasutta MN126

Present at animal sacrifices
Pāyāsisutta DN23

Qualities of an inferior person
Paá¹­hama-asappurisasutta SN45.25
Aṭṭhaṅgikasutta AN4.205

Conducive to the lower realms
Micchāvāyāmasutta AN5.120
Paṭhama-anāthapiṇḍikasutta SN55.26

Qualities that make a samaṇa unworthy of gifts
Khettasutta AN8.34

Ten wrongnesses
Saṅgītisutta DN33
Micchattasutta AN10.103
Dasamasutta AN10.132

Wrong view as cause
BÄ«jasutta AN10.104
Dhovanasutta AN10.107

Ignorance as cause
Avijjāsutta SN45.1
Vijjāsutta AN10.105

Opposed by right mindfulness
Sallekhasutta MN8
Mahācattārīsakasutta MN117
Nijjarasutta AN10.106
Tikicchakasutta AN10.108
Vamanasutta AN10.109
Niddhamanīyasutta AN10.110

Adhamma and anattha
Paá¹­hama-adhammasutta AN10.113
Dutiya-adhammasutta AN10.114
Tatiya-adhammasutta AN10.115
Ajitasutta AN10.116

The near-shore
Saṅgāravasutta AN10.117

Having an evil vipāka
Paṭhamapaccorohaṇīsutta AN10.119
Dutiyapaccorohaṇīsutta AN10.120

No good (asādhu)
Sādhusutta AN10.134

Not to be consorted with
Sevitabbasutta AN10.155

Eight/ten things to be abandoned
Dasuttarasutta DN34

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It seems that Satipatthana is more complex than what it appears in Satipatthana Sutta.
What are the possible wrong Satipatthana related to Dhammas? (ie: Dhammanupassana)

I should imagine that the nature of wrong mindfulness would vary according to what sort of wrong view was prompting one’s efforts in dhammānupassanā.

For example, the wrong mindfulness of an adherent of the first of the five kinds of diṭṭhadhammanibbānavādā (the doctrine that Nibbāna is to be found here and now and consists in the enjoyment of sense-pleasures) will probably be very different in character from the wrong mindfulness of a partial eternalist, for each is likely to be undertaking satipaṭṭhāna for a quite different reason.

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It would be practiced the wrong way (‘the wrong path’) if it lead to the below result (incidentally, mindfulness -‘sati’ leads to unification -‘samadhi’_):

'what sort of mental absorption did he not praise? There is the case where a certain person dwells with his awareness overcome by sensual passion, seized with sensual passion. He does not discern the escape, as it actually is present, from sensual passion once it has arisen. Making that sensual passion the focal point, he absorbs himself with it, besorbs, resorbs, & supersorbs himself with it.

"He dwells with his awareness overcome by ill will…

"He dwells with his awareness overcome by sloth & drowsiness…

"He dwells with his awareness overcome by restlessness & anxiety…

"He dwells with his awareness overcome by uncertainty, seized with uncertainty. He does not discern the escape, as it actually is present, from uncertainty once it has arisen. Making that uncertainty the focal point, he absorbs himself with it, besorbs, resorbs, & supersorbs himself with it. This is the sort of mental absorption that the Blessed One did not praise.
MN108

with metta

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