Pali Term: Sati

Explore the ancient language of the Tipitaka and Theravāda commentaries
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acinteyyo
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Re: Pali Term: Sati

Post by acinteyyo »

I second that! :goodpost: Dmytro :thanks:
Thag 1.20. Ajita - I do not fear death; nor do I long for life. I’ll lay down this body, aware and mindful.

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Mkoll
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Re: Pali Term: Sati

Post by Mkoll »

acinteyyo wrote:I second that! :goodpost: Dmytro :thanks:
Thirded. I am glad to see you posting again, Dmytro.

:anjali:
Namo tassa bhagavato arahato samma sambuddhassa
Namo tassa bhagavato arahato samma sambuddhassa
Namo tassa bhagavato arahato samma sambuddhassa

ToVincent
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Re: Pali Term: Sati

Post by ToVincent »

"Sati" has two meanings:

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1- from the Vedic smṛti स्मृति (√ smṛ), meaning "thinking upon" (calling to mind, ~"mindful") [TĀr. ChUp. MBh.]. It can be being mindful of (thinking upon) the breath. Or being mindful of not letting the external akusala get in, etc.

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2- from सति sati = साति sāti = सन्ति santi = gaining , obtaining , acquisition (RV.)

Sati as "obtention", "acquisition".

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::::::::::::::::::::::::::::::::::::
Smṛ or Spṛ ?
स्मृ  smṛ = vario lectio (v.l.) for √ spṛ 
::::::::::::::::::::::::::::::::::::

स्पृ  √ spṛ  (v.l. [ stṛ ] and [ smṛ ] )

- to release , extricate or deliver from (abl.), save, gain, win  RV. TS. Br. TUp.

- Caus. [ spāráyati ] , to attract to one's self, win TBr. ; to preserve, save, rescue ib. ; 

- to gladden, delight, gratify, bestow  Dhātup.


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The second meaning, viz. "obtention", is seen in the extract:
Paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

Intending (paṇidhāya) towards the beginning (parimukhaṃ), and having looked after (upaṭṭhapetvā) the obtention (sati) [of Citta].

OR again in this extract:

Yet he is covetous - inflamed by lust for sensual pleasance - with a mind (citta) full of enmity - with intentions (mana-saṅkappo) corrupted by hate - negligent about the obtention [of (a free) citta] - lacking clear comprehension - not well set (located, settled [in citta]) - (with a) scatter-mind (citta) - loose in his/her sense faculties.

So ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo.
SN 22.80

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Usually, the first meaning of sati is used in the context of seclusion from the external. That is to say, remembering the Teaching to prevent the "attacks" from the external (see SN 35.238 & SN 35.245).

The closer one is to samādhi (https://justpaste.it/5x298), the closer one is to the second meaning of sati.
Also, it is remarkable to notice how citta has to be gladdened (as per the Dhātup definition above,) to reach cetaso ekodibhāva and cetovimutti, in ānāpānasati and jhāna (https://justpaste.it/69jp3).
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Some working for the Mara's world; some for the Brahma's world; some for the Unborn.
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What kind of magic do you use?

ToVincent
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Re: Pali Term: Sati

Post by ToVincent »

Yet another meaning

सत् sat (sat/ī-) (pr. p. of √ अस् as)
- being, existing, being present (often connected with other participles).
- actual,
- as any one or anything ought to be,
- true, good, right.

ई ī
- a particle implying consciousness or perception.

ई ī from √ i
√ इ i
- to appear RV. AV. BṛĀrUp.
- to arise from , come from RV. ChUp.
- to appear, be KaṭhUp RV.

BUT ALSO

- to go away , escape RV. AV. ŚBr.
(Now, the name of this brahman is "Real" (satyam)) .
This word has three syllables: sa, ti, and yam. Of these, sat is the immortal, and ti is the mortal, while the syllable yam is what joins those two together. Because the two are joined together(yam) by it, it is called yam. Anyone who knows this goes to the heavenly world every single day.
tāni ha vā etāni trīṇyakṣarāṇi satīyamiti
tadyatsattadamṛtamatha yatti tanmartyamatha yadyaṃ tenobhe
yacchati yadanenobhe yacchati tasmādyamaharaharvā
evaṃvitsvargaṃ lokameti
ChUp. 8.3.5

One should definitely know by now, that the Buddha went against that "self" view of the late Vedic Upanishadic creed. That is to say the view of a continuous self, that merges the mortal and the immortal into one.
A self that would imply, in paṭiccasamuppāda, that the khandhas that descend (avakkanti) from nāmarūpa to saḷāyatana's external āyatanāni (SN 22.33) - and even the internal āyatanāni (SN 35.138) - are "ours"; and that the process of contact, etc., is continuous and possibly blissful.
See this visual aid: https://justpaste.it/1695d

There is no such blissful and pleasurable self in paṭiccasamuppāda (the Buddhist Dhamma [धर्मन् dharmán], says Buddha. Because things are "not yours" (anicca), and impermanent (anicca).

One can reach bliss & pleasure, only by cutting oneself from the sensory experience born of contact.
With the six (external & internal) fields of sensory experiences as condition, contact [comes to be] - saḷāyatanapaccayā phasso (SN 12.12).

That is to say that one should not get an experience through path #1 in this sketch -
https://justpaste.it/1n1ii - but directly, by fetching back body, feeling, citta and phenomenon through path #2 (in reverse); that is to say, from the nāmarūpa nidāna.
And bhikkhus, how a bhikkhu is sato?
Here, bhikkhus, a bhikkhu dwells fetching the noticeable body from the body, ardent, clearly comprehending, "satoful", having removed covetousness and displeasure in regard to the world. He fetches distinctively the noticeable feeling, among the feelings … noticeable citta among the citta … noticeable phenomena among the phenomenas, ardent, clearly comprehending, satoful, having removed covetousness and displeasure in regard to the world. It is in this way, bhikkhus, that a bhikkhu is sato.
kathañca, bhikkhave, bhikkhu sato hoti?
idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu ... pe ... citte ... pe ... dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. evaṃ kho, bhikkhave, bhikkhu sato hoti
SN 47.2

For instance, to fetch distinctively (viharati [ वि vi - √ हृ hṛ] ) the noticeable (discovered) (अनुपश् anupaś [anu-√ paś]) citta (somewhat freer and "purer"), among the citta ("polluted" by attachment) is to be sato.

Sa-ti (sa-tī-) can only be understood in this case, by "short-circuiting" the external āyatanāni, and therefore by hindering contact; and by fetching the "discovered" (now noticeable) body, feeling, citta and phenomena, directly from the rupa-loka - of which nāmarūpa nidāna is the closest link to satta, in paṭiccasamuppāda.

To be "sato", is to be perceptively present in the internal āyatanāni only - and distinctively perceptive of the noticeable body, feeling, citta and phenomenon, in and from nāmarūpa nidāna.
Samādhi (establishment) of citta is just about that transcendence of ceto (the "polluted" citta) , with the help of mano.
.
.
Some working for the Mara's world; some for the Brahma's world; some for the Unborn.
.
What kind of magic do you use?

pathnirvana
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Re: Pali Term: Sati

Post by pathnirvana »

You can lookup the meanings for the word sati and do a full text search for sati in the tipitaka using the https://tipitaka.app
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