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“Manopubbangama dhamma
manosettha manomaya
manasa ce padutthena
bhasati va karoti va
tato nam dukkhamanveti
cakkamva vahato padam.”
― Gautama Buddha, The Dhammapada

“The term �����پ��貹ṭṭ����Բ� can be explained as a compound of sati, "mindfulness" or "awareness", and �ܱ貹ṭṭ����Բ�, with the u of the latter term dropped by vowel elision. The Pāli term �ܱ貹ṭṭ����Բ� literally means "placing near", and in the present context refers to a particular way of "being present" and "attending" to something with mindfulness. In the discourses [of the Buddha], the corresponding verb �ܱ貹ṭṭ�󲹳󲹳پ� often denotes various nuances of "being present", or else "attending". Understood in this way, "�����پ��貹ṭṭ����Բ�" means that sati "stands by", in the sense of being present; sati is "ready at hand", in the sense of attending to the current situation. �����پ��貹ṭṭ����Բ� can then be translated as "presence of mindfulness" or as "attending with mindfulness."

The commentaries, however, derive �����پ��貹ṭṭ����Բ� from the word "foundation" or "cause" (�貹ṭṭ����Բ�). This seems unlikely, since in the discourses contained in the Pāli canon the corresponding verb �貹ṭṭ�󲹳󲹳پ� never occurs together with sati. Moreover, the noun �貹ṭṭ����Բ� is not found at all in the early discourses, but comes into use only in the historically later Abhidhamma and the commentaries. In contrast, the discourses frequently relate sati to the verb �ܱ貹ṭṭ�󲹳󲹳پ�, indicating that "presence" (�ܱ貹ṭṭ����Բ�) is the etymologically correct derivation. In fact, the equivalent Sanskrit term is ����ṛt��ܱ貹���ٳ���Բ�, which shows that �ܱ貹���ٳ���Բ�, or its Pāli equivalent �ܱ貹ṭṭ����Բ�, is the correct choice for the compound.”
― ������������, �����پ��貹ṭṭ����Բ�: The Direct Path to Realization

“Suppose that a man were to drop a salt crystal into a small amount of water in a cup. What do you think? Would the water in the cup become salty because of the salt crystal, and unfit to drink?

Yes, lord. Why is that? There being only a small amount of water in the cup, it would become salty because of the salt crystal, and unfit to drink.

Now suppose that a man were to drop a salt crystal into the River Ganges. What do you think? Would the water in the River Ganges become salty because of the salt crystal, and unfit to drink?

No, lord. Why is that? There being a great mass of water in the River Ganges, it would not become salty because of the salt crystal or unfit to drink.”
― Thanissaro Bhikkhu, The Wings to Awakening: An Anthology from the Pali Canon

“The Pāli canon that the Buddhist tradition of Ceylon and South East Asia presents us with appears to be basically the Tipiṭaka that the compilers of the commentaries had before them in the fifth and sixth centuries CE. The Pāli tradition itself records that the texts of the canon at first existed only orally and were committed to writing at a relatively late date, some time during the first century BCE. On the basis of this tradition �� and scholars have generally looked upon it quite favourably �� we may be justified in concluding that the Pāli canon as we have it is substantially as it was written down at that time. Presumably this canon was brought to Ceylon from India at some earlier date, possibly by Mahinda, who, according to the Pāli tradition, came to Ceylon some time during the reign of Asoka. This tradition may have a kind of corroboration in the form of Asoka's thirteenth rock edict. Certainly the language of the canon appears to be entirely consonant with a north Indian provenance, and any evidence for significant additions to the canon after its arrival in Ceylon is at best inconclusive.”
― R.M.L. Gethin, The Buddhist Path to Awakening