Мысли Алекса (2016-Янв-06)

Может, ещё сравним японский и американский фильм "Звонок"?

Безусловно, разные культуры потом и разные, что в них много разного. Как-то даже странно об этом говорить.
Буддизм учит нас лишь видеть общее, не упуская из виду разное.

And what is the faculty of mindfulness? There is the case where a disciple of the noble ones is mindful, is endowed with excellent proficiency in mindfulness, remembering & recollecting what was done and said a long time ago.
SN48.10

Можно было бы размышлять о смысле слова сати, если бы не было очень конкретной и подробной махасатипаттханасутты.

"One makes an effort for the abandoning of wrong view & for entering into right view: This is one's right effort. One is mindful to abandon wrong view & to enter & remain in right view: This is one's right mindfulness.[2] Thus these three qualities — right view, right effort, & right mindfulness — run & circle around right view." -- http://www.accesstoinsight.org/tipitaka/mn/mn.117.than.html

[2] Notice that mindfulness plays an active role here and with all the path factors. It is not simply a receptive acceptance of wrong and right views. Instead — in its canonical sense of keeping something in mind — it keeps remembering to abandon the factors of the wrong path, and to enter and remain in the factors of the right path.

The mind is deliberately kept at the level of bare attention, a detached observation of what is happening within us and around us in the present moment. In the practice of right mindfulness the mind is trained to remain in the present, open, quiet, and alert, contemplating the present event. All judgments and interpretations have to be suspended, or if they occur, just registered and dropped.

Your quotation from Sāriputta does not in fact contradict Robert’s point that the path is one of seeing.

Firstly, chandarāgavinaya would be more accurately translated: “the removal of desire and lust”.

Thanissaro’s decision to translate vinaya as if it were a gerund (‘subduing’), when in fact it’s a noun of state, gives the false impression that the elimination of chanda and rāga is something that one does, as opposed to being something that happens when dhammas have been correctly seen.

Secondly, if you research how rāgavinaya (along with dosavinaya and mohavinaya) are used in the Suttas, you will see that Sāriputta’s statement to the monks may be paraphrased: “Our teacher, friends, teaches Nibbāna.” For example:

“The removal of desire and lust [chandarāgavinaya], the abandonment of desire and lust [chandarāgappahāna] for these five aggregates affected by clinging is the cessation of suffering.”
(MN. 28)

That it would be a mistake to conclude from Sāriputta’s words that the immediate task facing one is to make an active and deliberate effort to squelch one’s desires will be evident from any of the numerous suttas expounding the way to rāgavinaya. I’ll leave you with one example (it will have to be my last for a few days, for I’m going to be offline while our local satellite receiver undergoes repairs):

“And what, bhikkhus, is the escape in the case of material form? It is the removal of desire and lust, the abandonment of desire and lust for material form. This is the escape in the case of material form.

“That those recluses and brahmins who do not understand as it actually is the gratification as gratification, the danger as danger, and the escape as escape in the case of material form, can either themselves fully understand material form or instruct another so that he can fully understand material form—that is impossible. That those recluses and brahmins who do understand as it actually is the gratification as gratification, the danger as danger, and the escape as escape in the case of material form, can either themselves fully understand material form or instruct another so that he can fully understand material form—that is possible.”
(MN. 13)

link

Они комментируют каким-то образом махасатипаттхана сутту в свете своих интерпретаций?

3) Необходимо обнаруживать помехи и уметь отстраняться от них. Но, разумеется, есть правильные усилия
4) В сутте говорится "далее". Все четыре сатипаттханы должны быть освоены монахом в совершенстве.