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 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.

Okay, I'll take your word for it :) Again, I don't think it would be right
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 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)".
>
> Thus "going to one (place)".

or "the one going", if we like.

> > 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).
>
> You probably mean Dhammapada 274.

Yes, MN shows that the Buddha taught satipatthana practice as one way, but
Dhp shows that the Eightfold noble path is the only way.

> > 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.
>
> 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.

Sorry, I can't find this... is this the introduction? I don't see anything
about this in the Buddha's stay at Vera~nja.

> 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.

But do they do it after being mindful, or not after being mindful? I
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 see
> optimistic exhortation. Satipatthana itself is an embodiment
> of multiple alternatives of reaching Nibbana via either of
> four satipatthanas.

Again, that might be a good way to translate it. I might opt for something
ambiguous like "one-way is this path, oh Bhikkhus...."

> > 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.
>
> 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

Or one could say that the Eightfold path is one aspect of Satipatthana
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
dhammanupassana).

With metta,

Yuttadhammo