Dighanikaya 22.373_47

22.373_47

Yadi evaṃ kasmā ‘‘satipaṭṭhānā’’ti bahuvacanaṃ? Satibahuttā. Ārammaṇabhedena hi bahukā etā satiyo. Atha maggoti kasmā ekavacanaṃ? Maggaṭṭhena ekattā. Catassopi hi etā satiyo maggaṭṭhena ekattaṃ gacchanti. Vuttañhetaṃ – ‘‘maggoti kenaṭṭhena maggo? Nibbānagamanaṭṭhena. Nibbānatthikehi magganīyaṭṭhena cā’’ti. Catassopi cetā aparabhāge kāyādīsu ārammaṇesu kiccaṃ sādhayamānā nibbānaṃ gacchanti, ādito paṭṭhāya ca nibbānatthikehi maggiyanti, tasmā catassopi eko maggoti vuccanti. Evañca sati vacanānusandhinā sānusandhikāva desanā hoti, ‘‘mārasenappamaddanaṃ, vo bhikkhave, maggaṃ desessāmi, taṃ suṇātha…pe… katamo ca, bhikkhave, mārasenappamaddano maggo? Yadidaṃ satta bojjhaṅgā’’tiādīsu (saṃ. ni. 5.224) viya. Yathā mārasenappamaddanoti ca, satta bojjhaṅgāti ca atthato ekaṃ, byañjanamevettha nānaṃ. Evaṃ ‘‘ekāyanamaggo’’ti ca ‘‘cattāro satipaṭṭhānā’’ti ca atthato ekaṃ, byañjanamevettha nānaṃ, tasmā maggaṭṭhena ekattā ekavacanaṃ. Ārammaṇabhedena satibahuttā bahuvacanaṃ veditabbaṃ.

If so, why is it plural as “foundations of mindfulness” (satipaṭṭhānā)? Because of the plurality of mindfulness. For these mindfulnesses are plural according to the difference of their object. Then why is it singular as “path” (maggo)? Because it is singular in the sense of being a path. For all four of these mindfulnesses attain oneness in the sense of being a path. For this has been said: “Path: in what sense is it a path? In the sense of going to Nibbāna, and in the sense of being sought by those who seek Nibbāna.” Furthermore, later on all four of these, accomplishing their task with respect to the objects such as the body, go to Nibbāna, and from the beginning they are sought by those who seek Nibbāna; therefore, all four are called one path. And this being so, the teaching is well-connected by way of verbal continuity, as in: “Bhikkhus, I will teach you the path that crushes the army of Māra; listen to it… And what, bhikkhus, is the path that crushes the army of Māra? That is to say, the seven factors of enlightenment” (SN 5.224), and so on. Just as “the crusher of the army of Māra” and “the seven factors of enlightenment” are one in meaning, and there is only a difference of phrasing here, so “the direct path” and “the four foundations of mindfulness” are one in meaning, and there is only a difference of phrasing here. Therefore, it is singular because of oneness in the sense of being a path, and it should be understood as plural because of the plurality of mindfulness through the difference of object.