Is the Satipatthana Sutta the direct path or the only path?

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Modus.Ponens
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Re: Is the Satipatthana Sutta the direct path or the only path?

Post by Modus.Ponens »

Thank you Ben :smile:
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Re: Is the Satipatthana Sutta the direct path or the only path?

Post by appicchato »

The closest thing we have to the Buddha's actual words are the suttas, period...all these translations (if you're not happy with a translation, pick one you are, and if you can't decide, learn the language), interpretations, commentaries, and whatever else, are just those...(some) people tend to trump one contemporary (or otherwise) person's version (and the suttas as well) over another, sometimes with a completely different take on what is said in those suttas...if I were asked, I would say read, and reflect, on those suttas, then assemble your own evaluation, interpretation, understanding...you decide...not another...

Okay, end of... :soap:
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Re: Is the Satipatthana Sutta the direct path or the only path?

Post by zavk »

Ben wrote:Dear Venerables and all

for the benefit of this discussion, I have transcribed below a section from Venerable Analayo's work: Satipatthana: the direct path to realization.
1.5 THE EXPRESSION “DIRECT PATH”

The first section of the Satipatthana Sutta proper introduces the four satipatthanas as the “direct path” to realization. The passage reads:
Monks, this is the direct path for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of dukkha and discontent, for acquiring the true method, for the realization of Nibbana, namely, the four satipatthanas.[31]
 Ven Analayo translation
The qualification of being a “direct path” occurs in the discourses almost exclusively as an attribute of satipatthana, thus it conveys a considerable degree of emphasis.[32] Such emphasis is indeed warranted, since practice of the “direct path” of satipatthana is an indispensible requirement for liberation.[33] As a set of verses in the Satipatthana Samyutta point out, satipatthana is the “direct path” for crossing the flood in past, present and future times.[34]
“Direct path” is a translation of the Pali expression ekayano maggo, made up of the parts eka, “one”, ayana, “going”, and magga “path”. The commentarial tradition has preserved five alternate explanations for understanding this particular expression. According to them, a path qualified as ekayano could be understood as “direct” path in the sense of leading straight to the goal; as a path to be travelled by oneself “alone”; as a path taught by the “One” (the Buddha); as a path that is found “only” in Buddhism; or as a path which leads “one” to the goal, namely Nibbana[35]. My rendering of ekayano as “direct path” follows the first of these explanations [36]. A more commonly used translation of ekayano is “the only path”, corresponding to the fourth of the five explanations found in the commentaries.
In order to assess the meaning of a particular Pali term, its different occurrences in the discourses need to be taken into account. In the present case, in addition to occurring in several discourses in relation to satipatthana, ekayano also comes up once in a different context. This is in a simile in the Mahasihanada Sutta, which describes a man walking along a path leading to a pit, such that one can anticipate him falling into the pit[37]. This path is qualified as ekayano. In this context ekayano seems to express straightness of direction rather than exclusion. To say that this path leads “directly” to the pit would be more fitting than saying that it is “the only” path leading to the pit.
Of related interest is also the Tevijja Sutta, which reports that two Brahmin students arguing about whose teacher taught the only correct path to union with Brahma. Although in this context an exclusive expression like “the only path” might be expected, the qualification ekayano is conspicuously absent[38]. The same absence recurs in a verse from the Dhammapada, which presents the noble eightfold path as “the only path”[39]. These two instances suggest that the discourses did not avail themselves of the qualification ekayano in order to convey exclusiveness.
Thus ekayano, conveying a sense of directness rather than exclusiveness, draws attention to satipatthana as the aspect of the noble eightfold path most “directly” responsible for uncovering the vision of things as they truely are. That is, satipatthana is the “direct path”, because it leads “directly” to the realization of Nibbana[40].
This way of understanding also fits well with the final passage of the Satipatthana Sutta. Having stated that satipatthana practice can lead to the two higher stages of realization within a maximum of seven years, the discourse closes with the declaration: “because of this , it has been said – this is the direct path”. This passage highlights the directness of satipatthana, in the sens of its potential to lead to the highest stages of realization within a limited period of time.

Notes
[31] M I 55, On this passage cf also Janakkabhivamsa 1985: pp.37-44.
[32] Ekayano occurs in relation to satipatthana at D II 290; M I 55, S V 167; and S V 185. In contrast at A III 314, a passage otherwise resembling the “direct path” statement does not have the ekayano specification. The same absence of ekayano can be seen at A III 329 in relation to the practice of recollecting the Buddha. Khantipalo 1981:p29 and Nanaponika 1973:p12; draw attention to the emphatic implications of the term ekayano in ancient India (various examples of which are discussed in Gethin 1992:p61).
[33] According to A V 195, whosoever have escaped, are escaping, or will escape from this world, all of them do so by well of well developing the four satipatthanas.
[34]S V 167 and S V 186.
[35] Ps I 229: ekamaggo na dvedhapathabhuto...ekena ayitabbo...ekassa ayano...ekasmim ayano...ekam ayati. These alternatives are discussed by Gethin 1992: pp60-3.
[36]”Direct Path” as a way of translating ekayano is also used by Nanatiloka 1910: p91 n7 (“der direkte Weg”); and Nanamoli 1995: p145. Translating ekayano as “direct path” has the advantage of avoiding a slightly dogmatic nuance conveyed by the translation of “the only path”, noted eg. By Conze 1962: p51 n++
[37]M I 75, the same is then repeated for a path leading in the direction of a tree, a mansion, and a pond. Cf also Nanamoli 1995: p1188 n135.
[38] D I 235.
[39]Dhp 274. Nanavira 1987:p 371, points out that to speak of the “only path” would be applicable only to the entire noble eightfold path, not to satipatthana alone, which after all is just one of its factors.
[40] Gethin 1992: p 64, commenting on ekayano explains: “what is basically being said is that the four satipatthanas represent a path that leads straight and directly all the way to the final goal.”

 Ven Analayo: Satipatthana: the direct path to realization, p27-29
Metta

Ben
:twothumbsup:

I find Ven. Analayo's arguments extremely cogent, fair, and balanced. Definitely my preferred interpretation of ekayano maggo
With metta,
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Re: Is the Satipatthana Sutta the direct path or the only path?

Post by Paññāsikhara »

Thanks Ben.

I would have cited it myself, but I'm at home today, and yesterday I gave my copy of Analayo's book to a colleague.
Bodhi, in In the Buddha's Words, also gives reference to Analayo's statement there, if I recall.
He shows clearly that not only could it be "direct" or "one way", but also why it is not "only way".
And in that passage, it clearly and explicitly refers to Satipatthana and not the 8FP.
Elsewhere there are similar but different terms wrt to the 8FP, but that is not the topic of this thread, according to the OP.
Last edited by Paññāsikhara on Sun Feb 07, 2010 8:48 am, edited 1 time in total.
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Re: Is the Satipatthana Sutta the direct path or the only path?

Post by bodom »

Analayo is the man. :thumbsup:

:anjali:
Liberation is the inevitable fruit of the path and is bound to blossom forth when there is steady and persistent practice. The only requirements for reaching the final goal are two: to start and to continue. If these requirements are met there is no doubt the goal will be attained. This is the Dhamma, the undeviating law.

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Re: Is the Satipatthana Sutta the direct path or the only path?

Post by Kare »

zavk wrote: I find Ven. Analayo's arguments extremely cogent, fair, and balanced. Definitely my preferred interpretation of ekayano maggo
I agree - except for one small detail. In poetry the choice of expressions is often limited due to the metrics. Therefore an argument based on what is NOT said in a verse from the Dhammapada, would not be very convincing on its own. But all the other arguments Ven. Analayo puts forward, are good. So this is really just a quibble - but he would have made his point well enough (or even better) without mentioning the Dhammapada.
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Re: Is the Satipatthana Sutta the direct path or the only path?

Post by Ben »

Thanks Venerable Huifeng for your kind response. Unfortunately I don’t have Bhikkhu Bodhi’s In the Buddha’s Words and I believe while his notes to the Satipatthana Sutta in A translation of the Majjhima Nikaya infer the difference between the 8FP and the Satipatthanas, it isn’t as explicit as Venerable Analayo’s nor as it seems his notes in In the Buddha’s Words.
I had one of those increasingly familiar moments a few hours ago when I hit the send button and was asked to log back on (I think its my modem) and lost my response to Venerable Appichatto’s most recent post. I was inspired by Venerable Appichatto’s down-to-earth message and it reminded me that we develop knowledge and vision, ultimately, on our own – alone. And I posit that we develop knowledge and vision as a result of mainly bhavana but also verification of our understanding with "the wise". So, I personally feel indebted to the commentarians and the tradition of scholars who have helped to illuminate the path for me – and for that matter the rest of us.
Metta

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Re: Is the Satipatthana Sutta the direct path or the only path?

Post by appicchato »

Ben wrote:...I personally feel indebted to the commentarians and the tradition of scholars who have helped to illuminate the path for me – and for that matter the rest of us.
Perhaps what I said could be construed as, or imply, disregarding the 'commentarians and the tradition of scholars', and that wasn't my intention...I too am indebted (and inspired) by many of both...
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Re: Is the Satipatthana Sutta the direct path or the only path?

Post by tiltbillings »

An interesting question in this context might be: Given Right View and sila, what is the fundamental meditative necessity for awakening?
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12

This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.

“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
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Re: Is the Satipatthana Sutta the direct path or the only path?

Post by Ben »

Hi tilt

I'm keen to know what your thoughts are regarding your question. You've obviously given it some considered thought.
metta

Ben
“No lists of things to be done. The day providential to itself. The hour. There is no later. This is later. All things of grace and beauty such that one holds them to one's heart have a common provenance in pain. Their birth in grief and ashes.”
- Cormac McCarthy, The Road

Learn this from the waters:
in mountain clefts and chasms,
loud gush the streamlets,
but great rivers flow silently.
- Sutta Nipata 3.725

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Re: Is the Satipatthana Sutta the direct path or the only path?

Post by tiltbillings »

Ben wrote:Hi tilt

I'm keen to know what your thoughts are regarding your question. You've obviously given it some considered thought.
metta

Ben
In the seen....
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12

This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.

“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
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Re: Is the Satipatthana Sutta the direct path or the only path?

Post by retrofuturist »

Greetings,
tiltbillings wrote:In the seen....
Oh no Bahiya, look out for the cows!

:toilet:

Mild amusement aside, I think there's been some very good points raised above by people and special thanks to Ben for the transcription. When I saw where this topic was going I was inclined to do it myself, but we were soon to head out for the afternoon... so yeah, thanks.

Metta,
Retro. :)
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Re: Is the Satipatthana Sutta the direct path or the only path?

Post by tiltbillings »

retrofuturist wrote:Greetings,
tiltbillings wrote:In the seen....
Oh no Bahiya, look out for the cows!
There is also the old slacker monk, If I recall the story of him correctly, Ven. Malunkyaputta, given much the same teaching, who managed to get things right.
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12

This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.

“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
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Re: Is the Satipatthana Sutta the direct path or the only path?

Post by Bhikkhu Pesala »

The Commentary to the Discourse on the Arousing of Mindfulness (Bhikkhu Soma Thera)
"The only way" = The one way [Ekayanoti ekamaggo]. There are many words for "way." The word used for "way" here is "ayana" ("going" or road). Therefore, "This is the only way, O bhikkhus [ekayano ayam bhikkhave maggo]" means here: "A single way ("going" or road), O bhikkhus, is this way; it is not of the nature of a double way [ekamaggo ayam bhikkhave maggo na dvedhapathabhuto]."

Or it is "the only way" because it has to be trodden by oneself only [ekeneva ayitabbo]. That is without a companion. The state of being companionless is twofold: without a comrade, after abandoning contact with the crowd, and in the sense of being withdrawn (or secluded) from craving, through tranquillity of mind.

Or it is called "ekayana" because it is the way of the one [ekassa ayana]. "Of the one" = of the best; of all beings the Blessed One is best. Therefore, it is called the Blessed One's Way. Although others too go along that way, it is the Buddha's because he creates it. Accordingly it is said: "He, the Blessed One, is the creator of the uncreated path, O Brahman." It proceeds (or exists) only in this Doctrine-and-discipline and not in any other. Accordingly the Master declared: "Subhadda, only in this Doctrine-and-discipline is the Eightfold Way to be found." And further, "ekayana" means: It goes to the one [ekam ayati] — that is, it (the way) goes solely to Nibbana.
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Re: Is the Satipatthana Sutta the direct path or the only path?

Post by Ben »

Thank you Bhante for reproducing Ven. Soma Thera's words.
metta

Ben
“No lists of things to be done. The day providential to itself. The hour. There is no later. This is later. All things of grace and beauty such that one holds them to one's heart have a common provenance in pain. Their birth in grief and ashes.”
- Cormac McCarthy, The Road

Learn this from the waters:
in mountain clefts and chasms,
loud gush the streamlets,
but great rivers flow silently.
- Sutta Nipata 3.725

Compassionate Hands Foundation (Buddhist aid in Myanmar) • Buddhist Global ReliefUNHCR

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