People often study, almost exclusively, Sati-'paṭṭhāna 🐘Sutta (MN 10, DN 22), told by authorities that it's one of the most, if not the most important sutta on meditation and "mindfulness". They're wrong, very wrong. There is over reliance in modern times on that one sutta for the subject of Sati-'paṭṭhāna. MN 10 can be useful and interesting as additional supplemental material on the subject, but what you really should use as your basis and foundation on Sati-'paṭṭhāna, is the first 10 suttas of SN 47, as the Theras (elder keepers of Dhamma) intended. If you repeatedly study these 10 suttas, as was designed in the oral tradition, you're going to get a much more comprehensive and holistic understanding of "Mindfulness meditation" (sati), how it integrates with jhāna and 7 awakening factors, how all the noble 8 factors and 7 awakening factors are to be done all the time. Provided you read a correct translation. If you read Sujato's for e...
Not content to redefine (verbal, linguistic, mental talk) "thinking" as "not thinking", and (physical) body, as mental body devoid of physical, to account for noble silence being second jhāna rather than first, and Nigantha (founder of Jain religion) being able to do first jhāna (if Sujato's fraudulent interpretation of jhāna were true, Nigantha would not claim he can do first jhāna) Sujato essentially redefines vāca (vocalized speech), as non-vocalized mental talk. This is what happens when you redefine basic words in the Buddhist dictionary, or any dictionary for that matter. You have to start redefining a bunch of other basic fundamental concepts and terms to fit your warped version of "reality". I quote Sujato's disingenuous and fraudulent translation notes for SN 41.6 today, 2026 april 5. which match his notes for MN 44 which share the same passage. “The verbal process ceases first, then physical, then mental.” The verbal process ceases i...