Differences in the practice of satipatthana among followers of different turns of the wheel of Dharma.

[Viach]

What exactly has changed in the practice of satipatthana since the split into Mahayana and Theravada? What differences were in the practice of satipatthana among followers of the second and third turns of the wheel of Dharma?

[Josef]

What exactly has changed in the practice of satipatthana since the split into Mahayana and Theravada? What differences were in the practice of satipatthana among followers of the second and third turns of the wheel of Dharma?

The only significant differences are shunyata and buddhanature being introduced as aspects of the view.

[Viach]

The only significant differences are shunyata and buddhanature being introduced as aspects of the view.

How are they used in the practice of satipatthana concretely?

[haha]

What I have understood on this matter is that one path that leads to end of personal suffering whereas other path leads to Samyaksambhodhi.

“The Perfection of Wisdom in 18,000 Lines”
The Lord: What do you think, Sariputra, does it occur to any of the Disciples and Pratyekabuddhas that “after we have known full enlightenment, we should lead all beings to Nirvana, into the realm of Nirvana which leaves nothing behind”?
Sariputra: No, indeed, O Lord.

The Lord: One should therefore know that this wisdom of the Disciples and Pratyekabuddhas bears no comparison to the wisdom of a Bodhisattva even though developed for one day only. What do you think, Sariputra, does it occur to any of the Disciples and Pratyekabuddhas that “after I have practised the six perfections, matured beings, purified the Buddha-field, perfect the ten powers of a Tathagata, his four grounds of self-confidence, the four analytical knowledges and the eighteen special dharmas of a Buddha, having known full enlightenment i shall lead countless beings to Nirvana”?
Sariputra: No, O Lord.

For the case of Satipatthana, Nikayas present it with emphasizing on “This is not mine, this I am not, this is not my self” which leads to end of klesavarana. On other hand in Perfection of Wisdom, it is presented with emphasizing on “nonapprehension of any dharma” which leads to end of jneyavarana. This is how I have understood.

“The Perfection of Wisdom in 18,000 Lines”
Here a Bodhisattva knows, when he walks, "I walk", when he stands, "I stand", when he sits, "I sit", when he lies down, "I lie down". In whichever position his body may be placed, whether in a good way or not, he knows that it is in that position. And that through nonapprehension (of anything).

The seven Limbs of Enlightenment, i.e. Mindfulness, Investigation into Dharma, Vigour, Joyous Zest, Tranquillity, Concentration, and Evenmindedness. What is mindfulness as a limb of enlightenment? Here a Bodhisattva, who courses in perfect wisdom, develops the limb of enlightenment that is mindfulness, based upon detachment, dispassion, and cessation, dedicated to self-surrender. And so for the other six. And that through nonapprehension.

If you had read “The Perfection of Wisdom Sutra“, you would find one common thing in all chapters that would be Bodhisattva train himself in non-apprehension.

[Astus]

Here is some literature:

Mahaprajnaparamitasastra, ch 31 (Migme Chodron translation: vol 3, p 947-965)
Siksasamuccaya ch. 13 (Alan Wallace translation)
Madhyantavibhaga 4.1 (look into commentaries for details)
Mahayanasutralamkara 18.43-45 (lists 14 unique qualities found in smrtyupasthana as bodhisattva practice)
Dōgen: Sanjūshichi-bon-bodai-bunpō (BDK ed. of Shobogenzo, vol 4, p 3-6)
Niguma: Lady of Illusion, p 95, 98-100
Berzin: The Four Close Placements of Mindfulness in Mahayana
Sujato: A History of Mindfulness, 17.5