Dukkhanirodha wrote:and can you explain how then you understand "remembrance in the present" as being fundamentally different from "awareness in the present"?
In the context of samadhi practice, remembrance in the present is practiced as any of "recollections" (anussati), for example, the recollection of the Buddha, etc., or remembrance of the basis of concentration (arammana), perceptual image (nimitta).
Remembrance in the present is also directed to abandoning unskillful and developing the skillful, e.g.:
"One tries to abandon wrong view & to enter 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. Thus these three qualities — right view, right effort, & right mindfulness — run & circle around right view."
http://www.accesstoinsight.org/tipitaka ... .than.html
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It's obviously not an awareness of something presently happening.
There are certain passages in the Buddha’s discourses where sati has the meaning of "memory." (Dīgha-nikāya: VRI I. 411; II. 374; PTS I. 180; II. 292). This is especially true when he refers to the special ability of remembering past lives which is developed by means of the practice of the jhānas (deep absorption concentration). But in the context of Satipaṭṭhāna, the practice of Vipassana, leading not to the jhānas but to purification of mind, sati can only be understood to mean awareness of the present moment rather than a memory of the past (or a dream of the future).
Thank you for the quote, it's interesting. I agree that in the context of Satipatthana, sati does not mean a memory of the past.
For Pa Auk there is probably no particular definition given by him. As stated above, he uses the word "mindfulness" to translate sati in the context of meditation practice and that seems to be good enough for him.
It seems you grant a lot of credit to the late Theravada tradition. I don't see any valid ground for this. Rather, the only thing I consider as highly relevant and reliable is right practice with aroused effort for a long time.
I highly respect both practice and the Theravada tradition, which is still alive.
and I repeat again: you are not able to provide a proper translation of 'parimukhaṃ satiṃ upaṭṭhapetvā' since it would look like:
'setting the recollection/remembrance at the moustache area'
I don't see any problem with this. Obviously the object of remembrance is omitted here, and is implied:
"setting the remembrance (of the air as a basis of concentration) at the moustache area".
Dukkhanirodha wrote:I think i will stop trying to argue with you because you openly refuse to admit the evidence, which reveals your lack of intellectual honesty.
I am also inclined to stop the converstion with you, since your replies are consistently disrespectful, and arguments are directed at my personality.