RE: [Pali] Re: Mahaasatipa.t.thaanasutta.m
- Dear Sir,
Thank you, I can understand your point of view and some of the reasons you
give make sense. Just some musings:
> For a comprehensive analysis of this word please see theOkay, I'll take your word for it :) Again, I don't think it would be right
> 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.
for me to suggest that ekaayana means "the only way", but I still think
there are some convincing reasons to suggest that the practice in the
satipatthana sutta is quite comprehensive, not just an aspect.
> > I would suggest that it is better to leave a broaderor "the one going", if we like.
> translation here
> > than "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)".
> Thus "going to one (place)".
> > If we consider only the Satipatthana Sutta, we have theYes, MN shows that the Buddha taught satipatthana practice as one way, but
> Lord Buddha's
> > words 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 (natth'a~n~na.m).
> You probably mean Dhammapada 274.
Dhp shows that the Eightfold noble path is the only way.
> > So surely Satipatthana practice must also be the only way,Sorry, I can't find this... is this the introduction? I don't see anything
> and also be
> > the same way, or else we cannot reconcile the Buddha's words.
> I see your point, however I won't equalise the Eightfold
> noble path with
> 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.
about this in the Buddha's stay at Vera~nja.
> The notion of exclusivity, when applied to one particularBut do they do it after being mindful, or not after being mindful? I
> method, may lead to sectarianism. It is not an only method -
> for example, some people attained Nibbana after short
> conversation with Buddha.
thought that mindfulness was something accepted by Buddists all around the
world... if it leads to sectarianism, who would it leave out?
> In translation "leading to Nibbana and nowhere else" I seeAgain, that might be a good way to translate it. I might opt for something
> optimistic exhortation. Satipatthana itself is an embodiment
> of multiple alternatives of reaching Nibbana via either of
> four satipatthanas.
ambiguous like "one-way is this path, oh Bhikkhus...."
> > It seems to be the same path, and this sameness is carriedOr one could say that the Eightfold path is one aspect of Satipatthana
> over to the
> > 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.
> There is indeed a connection. Each sutta, Satipatthana
> included, is like 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
practice, as it is included in Dhammanupassana... I guess one could easily
create samadhipatthana practice or viriyapatthana practice, etc. but I think
at any rate the practice included in the Satipatthana sutta is quite
comprehensive. It might be helpful to note that these four satipatthana are
also the five khandhas (sa~n~naa and sa"nkhaara are included under
- 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.