Soma uses both "foundations of mindfulness" and "arousing of mindfulness." Sati According to Bodhi, while "establishment of mindfulness" is normally supported by the textual context, there are exceptions to this rule, such as with SN 47.42 where a translation of "foundation of mindfulness" is best supported. However, Bodhi's analysis is more contextual than Anālayo's. Like Anālayo, Bodhi assesses that "establishment of mindfulness" is the preferred translation. Thus Anālayo states that "presence of mindfulness" (as opposed to "foundation of mindfulness") is more likely to be etymologically correct. In contrast, the term upaṭṭhāna (presence or establishment) can in fact be found throughout the nikayas and is readily visible in the Sanskrit equivalents of the compound Pāli phrase satipaṭṭhāna (Skt., smṛtyupasthāna or smṛti-upasthāna). Īnālayo argues from an etymological standpoint that, while "foundation of mindfulness" is supported by the Pāli commentary, the term paṭṭhāna (foundation) was otherwise unused in the Pāli nikayas and is only first used in the Abhidhamma. While the latter parsing and translation is more traditional, the former has been given etymological and contextual authority by contemporary Buddhist scholars such as Bhikkhu Analayo and Bhikkhu Bodhi. Sati-paṭṭhāna – "foundation of mindfulness", underscoring the object used to gain mindfulness.Sati-upaṭṭhāna – "presence of mindfulness" or "establishment of mindfulness" or "arousing of mindfulness", underscoring the mental qualities co-existent with or antecedent to mindfulness.The compound terms have been translated as follows: Paṭṭhāna – "setting forth, putting forward" in later Buddhist literature also "origin", "starting point", "cause".Upaṭṭhāna (Sanskrit: upasthāna) – "attendance, waiting on, looking after, service, care, ministering".Usually, sati is interpreted as observing and watching various phenomena or domains of experience, being aware and attentive of them in the present moment. According to Sharf, in the Satipațțhāna-sutta the term sati means to remember the wholesome dhammās, whereby the true nature of phenomena can be seen, such as the five faculties, the five powers, the seven awakening-factors, the Noble Eightfold Path, and the attainment of insight. Smṛti originally meant "to remember", "to recollect", "to bear in mind", as in the Vedic tradition of remembering the sacred text the term sati also means "to remember". The separate terms can be translated as follows: Satipaṭṭhāna is a compound term that has been parsed (and thus translated) in two ways, namely Sati-paṭṭhāna and Sati-upaṭṭhāna. In the popular understanding, mindfulness has developed into a practice of bare awareness to calm the mind. While these teachings are found in all Buddhist traditions, modern Theravada Buddhism and the Vipassana Movement are known especially for promoting the practice of satipaṭṭhāna as developing mindfulness to gain insight into impermanence, thereby reaching a first state of liberation. The Satipatthana Sutta is probably the most influential meditation text in modern Theravada Buddhism, on which the teachings of the Vipassana movement are based. In Theravada Buddhism, applying mindful attention to four domains, the body, feelings, the mind, and key principles or categories of the Buddha's teaching ( dhammās), is thought to aid the elimination of the five hindrances and the development of the seven aspects of wakefulness. Satipatthana ( Pali: Satipaṭṭhāna Sanskrit: smṛtyupasthāna) is a central practice in the Buddha's teachings, meaning "the establishment of mindfulness" or "presence of mindfulness", or alternatively "foundations of mindfulness", aiding the development of a wholesome state of mind.
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