> It means "leading to only one place", i.e. Nibbana. For another
> context see Mahasihanada sutta (MN I 74):

Dear Dmytro and others,

I am still not convinced :) Please see the Jaataka:

#492

v. 177. Saadhu sambahulaa ~naatii, api rukkhaa araññajaa;
suukarehi samaggehi, byaggho ekaayane hato.

"Good is having many relatives, like trees in the forest;
by the boars united, the tiger in "ekaayana" was killed."

Here I would point to Bhante's translation as "convergence" as closer than
"the path leading in one way"

#524

v.182. “Ekaayane ta.m pathe addasa.msu, balena va.n.nena cupetaruupa.m;
siriyaa paññaaya ca bhaavitosi, ki.m patthaya.m naaga tapo karosi.


"In the ekaayana trail they saw it, with power, with beauty, and possessing
form;
'with splendour, and with wisdom developed are you. For what cause, o
Naaga, do you make exertion?'"

Here it seems like simply "in one trail", not having anything to do with the
destination.

#547

v.2194. “Ekaayano ekapatho, saraa sobbhaa ca passato;
a~n~na.m magga.m na passaami, yena gaccheyya assama.m.

Ekaayana is this one trail, seeing ponds and pits;
another path I don't see, by which one should go to the hermitage.

This is where Maddii, Vessantara's wife, is trying to get home, but the gods
won't let her go. Here there is no emphasis on the trail leading only in
one direction, but on it being the only way to get to that destination.

I can see how the Majjhima verse seems to suggest that "ekaayana" is
pointing out the oneness of the destination, but here in the Jaataka it
seems to be pointing out the oneness of the path. I think it would be
unfair to suggest either as the literal translation, and so the commentaries
give five different interpretations. Consider what works in all cases:

(MN 10) This path is the one way to purification of beings...

(MN 12) ... came by the path that is the one way to that same charcoal pit.

(Jaat 547) This one trail is the one way: seeing ponds and pits, another
path I don't see, by which one should go to the hermitage.

I would suggest that it is better to leave a broader 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)".

If we consider only the Satipatthana Sutta, we have the 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). So surely Satipatthana practice must also be the only
way, and also be the same way, or else we cannot reconcile the Buddha's
words.

Satipatthana practice is also called apamaada practice. Apamaada is said to
be the way to the deathless (Dhp), and is the practice taught by the Lord
Buddha in His last words (pacchimovada).

Consider the Anguttara (fours):

"abyaapanno sadaa sato, ajjhatta.m susamaahito;
abhijjhaavinaye sikkha.m, appamattoti vuccati"

without hatred, always mindful, internally well-composed,
training for the leaving behind of great wanting - this is called appamatto.


And compare it to the Satipatthana Sutta:

vineyya loke abhijjhaadomanassa.m

that he should leave behind in this world both great wanting and disliking.

anissito ca viharati, na ca ki~nci loke upaadiyati.

and independent he dwells, and he doesn't cling to anything in the world.

It seems to be the same path, and this sameness is carried 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.


Suma"ngalaani,

Yuttadhammo