Paṭisota

1. Why Study the Mahācattārīsaka Sutta (MN 117) 2. Wrong View, Right View and their Dependent States (4) 3. Wrong Intention, Right Intention and their Dependent States (4) 4. Wrong Speech, Right Speech and their Dependent States (4) 5. Wrong Action, Right Action and their Dependent States (4) 6. Wrong Living, Right Living and their Dependent States (4) 7. Wrong Effort, Right Effort and their Dependent States (4) 8. Wrong Mindfulness, Right Mindfulness and their Dependent States (4) 9.   Wrong Concentration, Right Concentration and their Dependent States (4) 10. Wrong Knowledge and Right Knowledge, and Their Dependent States (4); Wrong Liberation and Right Liberation, and Their Dependent States (4)

1. What Is to Be Understood about the Āsavā Āsavā bhikkhave veditabbā, āsavānaṃ nidānasambhavo veditabbo, āsavānaṃ vemattatā veditabbā, āsavānaṃ vipāko veditabbo, āsavanirodho veditabbo, āsavanirodhagāminī paṭipadā veditabbā” ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ. Monks, the outflows are to be understood; the origin of the outflows is to be understood; the diversity of the outflows is to be understood; the result of the outflows is to be understood; the cessation of the outflows is to be understood; and the path leading to the cessation of the outflows is to be understood. This was said — but with reference to what was it said?” Here the Buddha applies the same sixfold penetrative analysis to the āsavā .  Āsavā are not surface emotions — they are deep-seated currents that “flow out” into repeated existence. Their full understanding marks the threshold of arahantship. 2. The Three Āsavā Tayome, bhikkhave, āsavā — kāmāsavo, bhavāsavo, avijjāsavo. Monks, there are the...

Before tasting honey, you believe others when they say it is sweet. That is trust in the Buddha ( saddhā ). But once you taste the honey yourself, you no longer rely on others’ words. You know directly. Arahant Sāriputta was like that. Ordinary people follow the Dhamma through  saddhā . Noble disciples follow the Dhamma through direct knowledge/experience of the Noble Path. 1. Trust in the Teacher as the Beginning of the Path The story shows that trust ( saddhā ) is an essential starting point in the Buddhist path. For most practitioners, the truths of the Dhamma are initially accepted through trust in the Buddha’s enlightenment and compassion. Since the Deathless ( amata , Nibbāna) has not yet been personally realized, one needs to rely on the guidance of the Buddha and the testimony of the noble disciples. This trust is not blind devotion but a functional confidence that motivates practice. It opens the door to ethical discipline, meditation, and wisdom, allowing practitioners t...

                          Dhammapda 97 (Sayings of the Dhamma) Arahanta (Fully liberated one) 97. Assaddho akataññū ca  Having personally verified trust in the Buddha, and no longer placing trust in other teachings or their teachers, one comes to know awakening ( akata means Nibbāna). Sandhicchedo ca yo naro The person who has cut the bonds (the cycles of kamma and kilesa ). Hatāvakāso vantāso Who has destroyed opportunities for rebirth and expelled sensual pleasure (rooted in sensuality through the path of the Four Noble Awakenings). Sa ve uttama poriso — He indeed is the supreme person. Full Translation: A person who, having personally verified trust in the Buddha, no longer places trust in other teachings or their teachers, and who knows the Unconditioned—awakening (Nibbāna)—has cut the bonds that sustain the cycle of kamma and defilements. Such a person has destroyed the opportunities for future rebirth and ha...

  1. Matta Meditation Transcript 2. Why is Matta Meditation (Talk)  3. Walking Meditation 

1. What Is to Be Understood about Perception “Saññā bhikkhave veditabbā, saññānaṃ nidānasambhavo veditabbo, saññānaṃ vemattatā veditabbā, saññānaṃ vipāko veditabbo, saññānirodho veditabbo, saññānirodhagāminī paṭipadā veditabbā” ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ. “Monks, perception is to be understood; the origin of perception is to be understood; the diversity of perception is to be understood; the result of perception is to be understood; the cessation of perception is to be understood; and the path leading to the cessation of perception is to be understood. This was said — but with reference to what was it said?” As with kāma and vedanā , the Buddha applies the same sixfold penetrative framework to saññā .  Perception is not merely a cognitive function — it is a conditioned process that must be fully known for liberation. 2. The Six Types of Perception Chayimā bhikkhave saññā: rūpasaññā saddasaññā gandhasaññā rasasaññā phoṭṭhabbasaññā dhammāsaññā. “Monks, there...