Re: [Pali] Re: Mahaasatipa.t.thaanasutta.m
- Bhante Yuttadhammo,
> I am still not convinced :)For a comprehensive analysis of this word please see the excellent book
"The Buddhist Path to Awakening" by the current President of Pali Text
Society Rupert Gethin, pp. 59-66. There he gives as well Jataka usage
which you quoted. As it often happens with Jatakas, meaning of this word
in them is somewhat different from Sutta usage.
> I would suggest that it is better to leave a broader translation here thanThus "going to one (place)".
> "leading to only one place" or "the direct way to the one". The word
> "direct" is not used, and neither is the word "leading". The words that are
> included in the compound are "eka=one, certain, only" and "ayana" = "going
> (as a noun), way (from "i"=to go)".
> If we consider only the Satipatthana Sutta, we have the Lord Buddha's wordsYou probably mean Dhammapada 274.
> that the four foundations of mindfulness are at least one way to Nibbaana,
> but then we see that "this way" (the eightfold noble path) is the only way
> So surely Satipatthana practice must also be the onlyI see your point, however I won't equalise the Eightfold noble path with
> way, and also be the same way, or else we cannot reconcile the Buddha's
Satipatthana practice as a method. For example, in Vera~njaka.n.da
(Vin. iii 1.11) it is described how different Buddhas apply quite
different methods of Eightfold path.
The notion of exclusivity, when applied to one particular method, may
lead to sectarianism. It is not an only method - for example, some
people attained Nibbana after short conversation with Buddha.
In translation "leading to Nibbana and nowhere else" I see optimistic
exhortation. Satipatthana itself is an embodiment of multiple
alternatives of reaching Nibbana via either of four satipatthanas.
> It seems to be the same path, and this sameness is carried over to theThere is indeed a connection. Each sutta, Satipatthana included, is like
> eightfold noble path by the commentary, as Nina points out:
> Why is the Arousing of Mindfulness intended by the word "way"? Are there not
> many other factors of the way, namely, understanding, thinking, speech,
> action, livelihood, effort, and concentration, besides mindfulness? To be
> sure there are. But all these are implied when the Arousing of Mindfulness
> is mentioned, because these factors exist in union with mindfulness.
an aspect of a wonderful gem of Eightfold path.
Satipatthana offers unique multidimensional perspective of the Path -
four satipatthanas as one dimension, seven bojjhangas as second
dimension, varieties of practice as third dimension.
However to say that an aspect is a gem would be an exaggeration.
With metta, Dmytro
- Dear Ven. Sujato, Ven. Yuttadhammo, Stephen and friends,
Bhante, how true! It had never occurred to me that Dhammakaya is
related to Chinese Buddhism. But, since you mention it, I believe it
is making reference to the Tri-kaya concept (which isn't of Chinese
origin) in Mahayana.
I think they have probably got it wrong. The Dhammakaya (or
Dharmakaya) is simply the embodiment of truth. It means that the
enlightenment of all Buddhas are undiscriminatorily equal, regardless
of time and space. If it insists a 'physical' state of nibbana, it
should be the Sambhagakaya. The third kaya is the Nirmanakaya. This
concept is important in Mahayana, and it blends in with the
Madhyamika's explanation of emptiness.
--- In Pali@yahoogroups.com, Bhante Sujato wrote:
> > One very large group of "Buddhists" in Thailand has come out
> > and proclaimed publicly that "Nibbana is Atta."
It is worth noticing that this group emerged in Thailand as part of a
movement in Thai culture from the 80's that started to re-acknowledge
the Chinese roots of Thai culture. Bankok was in fact a Chinese
trading port. One aspect of this is the adoption of aspects of
Chinese Buddhism. For example, statues of Kwan Yin are common all
But Dhammakaya has pursued this angle more consciously, claiming
support for their Dhammakaya idea from Mahayana sutras.
Unfortunately, few people in Thailand have read the Mahayana sutras,
so apart from sectarian prejudice, they are unable to respond very
meaningfully to this aspect of Dhammakaya's arguments.