[Moderator note: Since the following was off-topic to the original thread, it has been given a thread of its own.]
It does, rather, point to the fact that sati
is a word highly nuanced in meaning, which Ven Analayo has carefully shown in the linked PDF found here: viewtopic.php?f=25&t=9941&start=20#p160144
, which you, Dmytro, really have not addressed.
OK, I will address some of the arguments Ven. Analayo uses.
He mentions the Sutta-nipata passages, which I will quote:
He who in the midst of sensualities, follows the holy life, always mindful, craving-free; the monk who is — through fathoming things — Unbound: he has no agitations. http://www.accesstoinsight.org/tipitaka ... .than.html
I will teach you the Dhamma — in the here & now, not quoted words — knowing which, living mindfully, you'll cross over beyond entanglement in the world.
And I relish, Great Seer, that Dhamma supreme, knowing which, living mindfully, I'll cross over beyond entanglement in the world.
Whatever you're alert to, above, below, across, in between: dispelling any delight, any laying claim to those things, consciousness should not take a stance in becoming. The monk who dwells thus — mindful, heedful — letting go of his sense of mine, knowing right here would abandon birth & aging, lamentation & sorrow, stress & suffering.http://www.accesstoinsight.org/tipitaka ... .than.html
Mindfully focused on nothingness, relying on 'There isn't,' you should cross over the flood. http://www.accesstoinsight.org/tipitaka ... .than.html
I don't see here any trace of "present moment awareness" meaning of sati. The third passage is particularly straighforward - Buddha instructs to establish remembrance of the sphere of nothingness (Ākiñcañña). In the second passage, Buddha instructs to establish remembrance in such a way that "consciousness should not take a stance in becoming".
Regarding his reference to Patisambhidamagga and Visuddhimagga, and the word "upatthāna". This word is one of the components of the compound "satipatthana". As explained in the Patisambhidamagga-Atthakatha 2.509, upatthāna refers to the sati being established on the particular basis (arammana). (See the Pali quote at http://www.dhammawheel.com/viewtopic.php?f=23&t=5656
). "Upatthāna" does not mean "presence".
Regarding the reference to the Visuddhimagga 464. The full paragraph, in Ven. Nyanamoli's translation, reads:
141. (x) By its means they remember (saranti), or it itself remembers, or it is just mere remembering (saraṇa), thus it is minfulness (sati). It has the characteristic of not wobbling. Its function is not to forget. It is manifested as guarding, or it is manifested as the state of confronting an objective field. Its proximate cause is strong preception (thirasaññā), or its proximate cause is the foundations of mindfulness concerned with the body, and so on (see M. Sutta 10). It should be regarded, however, as like a pillar because is firmly founded, or as like a door-keeper because it guards the eye-door, and so on.
465. Saranti tāya, sayaṃ vā sarati saraṇamattameva vā esāti sati. Sā apilāpanalakkhaṇā, asammosarasā, ārakkhapaccupaṭṭhānā, visayābhimukhabhāvapaccupaṭṭhānā vā, thirasaññāpadaṭṭhānā, kāyādisatipaṭṭhānapadaṭṭhānā vā. Ārammaṇe daḷhapatiṭṭhitattā pana esikā viya, cakkhudvārādirakkhaṇato dovāriko viya ca daṭṭhabbā.
The Visuddhimagga-Mahatika 229 straightforwardly connects the "thirasaññā" Ven. Analayo mentions, with the sati being established on nimitta. ( Nimittaṃ ṭhapetabbanti satiyā tattha tattha sukhappavattanatthaṃ thiratarasañjānanaṃ pavattetabbaṃ. Thirasaññāpadaṭṭhānā hi sati. ) So this word has nothing to do with being "wide awake in regard to the present moment".
Overall, Ven. Analayo's arguments are evidently highly selective, and don't reflect the function of sati described in the passages he refers to - remembrance to develop the skillful, being established on the appropriate basis (arammana).
Best wishes, Dmytro