Dear Dmytro Ivakkhnenko,

When dealing with a difficult lexicographical question I prefer to make as
few assumptions as possible about the semantics of a particular term. First
of all, I investigate its distribution in the canon to see if there is a
particular pattern to its occurrences, and if an early canonical commentary
like the Mahaaniddesa would support a particular interpretation of it. If
you look at the Mahaniddesa, it appears that its interpretation centres upon
the idea that the ekaayanamagga is traversed by a single person (eka), a
paccekabuddha. If you look at the occurrences in the Jaataka ekaayana
invariably denotes a narrow path i.e. a path that only one person can pass.
This usage is compatible with early Sanskrit usage, cf. the excellent
Petersburger Wörterbuch on ekaayana.

Hope this clarifies my scepticism about the lexicographical relevance of the
later commentarial literature a bit.

Best wishes,

Ole Pind



-----Oprindelig meddelelse-----
Fra: Pali@yahoogroups.com [mailto:Pali@yahoogroups.com] På vegne af "Dmytro
O. Ivakhnenko (?????? ??????????? ?????????)"
Sendt: 24. august 2005 20:45
Til: Pali@yahoogroups.com
Emne: Re: SV: [Pali] translation problem

Dear Ole Pind,

> I fail to see how ekaayana could mean anything but "passable by one person
> only," i.e., "narrow," and thus difficult to pass. The four

satipat,t,haanas

> constitute a narrow path, which when passed properly might lead to

nibbaana.

Would you please explain the reasons why you think so?

> The commentators give alternative explanations of the term, one of which

is

> identical with the above.

Yes. Atthakatha gives five meanings, which includes:

1) eka-maggo aya.m bhikkhave maggo na dvedhaa-patha-bhuuto ti eva.m
attho da.t.thabbo

(this path is a path to one (destination), not a forked path)

and

5) eka.m ayatii ti ekaayano

eka.m nibbaana.m eva gacchatii ti vutta.m hoti

(a path that is ekaayana is one that goes to one place only, namely Nibbana)

> The English translation of the Majjhima passage
> below is somewhat tendentious: the narrow path merely goes in the

direction

> of the charcoal pit, not into it (sic). The man falls into it because he

is

> exhausted and therefore careless.

Why do you think so?

Atthakatha to this passage comments:

ekaayanena maggenaati ekapatheneva maggena, anukkamaniyena ubhosu
passesu nirantara'ka.n.taka'rukkha'gahanena.

"By ekaayana path" means "by ekapatha path", which should be passed with
continuous obstructions, trees and tangle on both sides.

Tika explains:

anukkamaniiyenaati ukkamitu.m apakkamitu.m asakku.neyyena.

"By anukkamaniiya (path)" i.e. by (path) on which is impossible to step
aside or turn aside.

Besides, this passage from Mahasihanada sutta (MN I 74) has a certain
logic. A "man with good sight" comes to the conclusion that an
"exhausted man" will inevitably arrive to the charcoal pit precisely
because the path goes only to that pit and nowhere else.

Rupert Gethin in his book gives convincing references to ancient
Sanskrit sources.

Regards,
Dmytro

> Suppose there were a charcoal pit
> deeper than a man's height full of glowing coals without flame or smoke;
> and then a man scorched and exhausted by hot weather, weary, parched and
> thirsty, came by a path going in one way only and directed to that same
> charcoal pit. Then a man with good sight on seeing him would say: 'This
> person so behaves, so conducts himself, has taken such a path, that he
> will come to this same charcoal pit'; and then later on he sees that he
> has fallen into that charcoal pit and is experiencing extremely painful,
> racking, piercing feelings. So too, by encompassing mind with mind...
> piercing feelings.
>
> http://www.accesstoinsight.org/canon/sutta/majjhima/mn012.html
>
> 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.
>
> Regards,
> Dmytro

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