Is Satipatthana the Only Way?

There is a difference in opinion among teachers, scholars, and translators of Buddhist texts on whether Satipaṭṭhāna is the only way for the realization of Nibbāna. This difference revolves around the interpretation of the word ekāyana used by the Buddha in the Suttas to describe Satipaṭṭhāna. In the opening passage of the Satipaṭṭhāna Sutta for example the Buddha said:

“Bhikkhus, this path is the ekāyana for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and grief, for reaching the Noble Path, for the realization of Nibbāna, namely, the four Satipaṭṭhāna.”

~ Satipaṭṭhāna Sutta, Majjhima Nikāya, Sutta 10

Ekāyana has mostly been rendered as “the only way” (or something along that line) by traditional, orthodox teachers. According to them then, Satipaṭṭhāna is the only way for the realization of Nibbāna. There has, however, been some argument over whether ekāyana should be rendered as “the only way”. Some prefer to translate it literally as “The one way” while there are some who are of the opinion that it should be interpreted as “The direct way”. So is Satipaṭṭhāna the only way for realizing Nibbāna or is it not?

Satipatthana - Directing Towards Insight

In the last post we discussed about the basics of the practice of Satipaṭṭhāna meditation. To recap sati or mindfulness is not a superficial kind of awareness but is a deep and thorough awareness that arises out of firm and continuous perception of the object, an awareness that confronts the object squarely, keeps a close watch over it, not allowing it to go out of sight, that descends and plunges into the object and spreads over it, and that guards the mind from any intrusion by the mental defilements.

Satipaṭṭhāna means the practice for the firm establishment of mindfulness. In the practice of Satipaṭṭhāna one can contemplate the body, feeling, consciousness, or dhammas as object. The work of contemplation is driven by ardent intense energetic effort to arouse mindfulness and direct it precisely and continuously onto the object of contemplation. Through continuous and precise application of mindfulness on the object concentration develops which in turn leads to clear comprehension of the nature of the object contemplated. But as we mentioned at the end of the previous post this is still not the complete description of the practice of Satipaṭṭhāna yet. It is enough, though, for one to begin the practice and even to bring it all the way to completion. But there is more to be said about the practice of Satipaṭṭhāna.