I was referring to the fact that the Sammaditthi Sutta was spoken by Sariputta.
I must certainly disagree with you strongly. The Buddha advised in the Ekapuggala Sutta in the AN 1s that if there is one person
who can follow up the Dhamma declared by him, it is the Venerable Sariputta. Suttas such as MN 9, MN 18, MN 44 (spoken by Dhammadinna) and MN 141 are Buddhavacca because they are consistent with what the Buddha spoke. As concluded in MN 18
and MN 44
Maha Kaccana is wise, monks. He is a person of great discernment. If you had asked me about this matter, I too would have answered in the same way he did. That is the meaning of this statement. That is how you should remember it.
Dhammadinna the nun is wise, Visakha, a woman of great discernment. If you had asked me those things, I would have answered you in the same way she did. That is the meaning of those things. That is how you should remember it.
Of course this is not proper meditation practice, since the hindrances will have to be dealt with in the very beginning of one's practice.
What you have stated above is the exact point I was making.
If you are truly interested in the relationship between the five hindrances and the practice of satipatthana, I recommend the lengthy debate between a Mahasi Sayadaw teacher and a Sri Lankan teacher.
Thank you but no thank you. You have already presented enough idiosyncratic opinions I am inclined to disagree with. Recommending your own school is not really the answer. The suttas make clear the place of the five hindrances.
On returning from his almsround, after his meal he sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness before him. Abandoning covetousness for the world he abides with a mind free from covetousness; he purifies his mind from covetousness. Abandoning ill-will and hatred, he abides with a mind free from ill-will, compassionate for the welfare of all living beings; he purifies his mind from ill-will and hatred. Abandoning sloth and torpor, he abides free from sloth and torpor, percipient of light, mindful and fully aware; he purifies his mind from sloth and torpor. Abandoning restlessness and remorse, he abides unagitated with a mind inwardly peaceful; he purifies his mind from restlessness and remorse. Abandoning doubt, he abides having gone beyond doubt, unperplexed about wholesome states; he purifies his mind of doubt.
“Having thus abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhāna, which is accompanied by thinking and examining thought, with joy and happiness born of seclusion. With the stilling of thinking and examining thought, he enters and abides in the second jhāna which has self-confidence and stillness of mind without thinking and examining thought, with joy and happiness born of collectedness. With the fading away as well of joy a bhikkhu abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.' With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters and abides in the fourth jhāna, which has neither -pain-nor-pleasure and purity of mindfulness due to equanimity.