Paṭisota

                            Satipaṭṭhāna Sutta text we are studying today 0.1 evaṃ me sutaṃ Thus have I heard. The traditional opening formula of discourses, affirming that what follows was directly heard from the Buddha. It signifies authenticity and oral tradition. 0.2 ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. At one time the Blessed One was dwelling among the Kurus, in a market town of the Kurus named Kammāsadhamma . Gives historical/geographical context. The Kurus were a noble clan, and Kammāsadhamma was an important settlement. The sutta thus grounds itself in a real human setting. 0.3 tatra kho bhagavā bhikkhū āmantesi: There the Blessed One addressed the monks. Shows that the teaching was directed first to ordained disciples, but its significance extends to all seekers. 0.4–0.5 ‘bhikkhavo’ti. ‘bhadante’ti te bhikkhū bhagavato paccassosuṃ. ‘Monks,’ he said. ‘Vene...

1. The Importance of Spiritual Companionship The verse emphasizes that the people we associate with play a decisive role in shaping our moral and spiritual direction. Evil companions encourage carelessness, pride, and wrong actions, while noble friends ( kalyāṇamitta ) encourage restraint, humility, and wisdom.  Venerable  Channa’s downfall was not due to a lack of access to the Buddha’s teachings, but because he failed to value noble companionship. The teaching reminds us that spiritual life cannot be cultivated in isolation; our friendships either uplift us toward liberation or weigh us down in ignorance. 2. Arrogance as a Spiritual Obstacle Venerable  Channa’s arrogance illustrates how ego and pride can hinder even the most privileged disciple from achieving true progress. Despite being the Buddha’s close attendant during the renunciation, he could not see beyond his craving to status. He belittled Sāriputta and Moggallāna, not recognizing their depth of realization. T...

                         Dhammapda 78 (Sayings of the Dhamma) Paṇḍita (Wise) 78.     Na bhaje pāpake mitte One should not associate with evil friends. Na bhaje purisādhame One should not associate with men/women of base character. Bhajetha mitte kalyāṇe One should associate with noble (virtuous) friends. Bhajetha purisuttame One should associate with men of the highest character. Full Translation: One should not associate with evil friends.  One should not associate with men/women of base character.  One should associate with noble (virtuous) friends.  One should associate with men/women of the highest character. Story:  Channa Thera Vatthu

1. (kind) Correction as a Gift, Not an Insult When someone kindly corrects us, our first reaction is often to feel hurt or defensive. Yet correction ( ovāda ) is not meant to humiliate but to protect us from slipping deeper into error/mistake/fault ( akusala ). A wise person sees correction as a precious gift because it comes from someone who dares to care. To correct is to take responsibility for another’s growth, even at the risk of being disliked. Only the ego/personality belief ( sakkāya-diṭṭhi ) is bruised; the heart and conscience are strengthened. The verse reminds us that those who correct us  kindly (without an ulterior motive)  are not enemies but guardians of our integrity, dignity and happiness. 2. Prevention Is Better Than Cure Advising someone preventively ( anusāsanā ) is an act of foresight. It saves us from pain before the damage is done. A parent who warns a child about fire, or a teacher who advises students against harmful habits, embodies this princip...

                       Dhammapda 77 (Sayings of the Dhamma) Paṇḍita (Wise) 77.     O vadeyya anusāseyya Let one ( such as this) correct (one time) you, advise (multiple times) you (preventively), Asabbhā ca nivāraye; And restrain you others from rude behaviour. Satañ hi so piyo hoti, Such a person is pleasing to good people, Asataṃ hoti appiyo. But displeasing to the bad.  Full Translation: Let such a one correct you and advise you (preventively), and restrain others from rude behaviour. Such a person is pleasing to the good, but displeasing to the bad. Story:  Assaji Punabbasuka Vatthu

                            katamā ca, byagghapajja, paññāsampadā? idha, byagghapajja, kulaputto paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.ayaṃ vuccati, byagghapajja, paññāsampadā. katamā ca – and what (is), indeed, byagghapajja – Vyagghapajja, paññāsampadā? – the accomplishment of wisdom? idha – here, byagghapajja – Vyagghapajja, kulaputto –  a householder, son of a good family paññavā hoti – is wise, udayatthagāminiyā paññāya – with wisdom that goes (leads) to rise and fall ( the wisdom that goes to the arising and passing away of saṅkhāras ) samannāgato – endowed with, ariyāya – noble, nibbedhikāya – penetrative/breaking open/going through the heart of things (this characteristic of wisdom does not skim the surface. It pierces through the aggregates and formations to see their conditional nature, their origination and cessation.) sammā –...

1. Value Criticism as Hidden Treasure ( nidhīnaṃ’va pavattāraṃ ) The verse likens constructive criticism to a nidhi (treasure) revealed by a guide. Venerable Rādha, who was overlooked by many, embraced Sāriputta’s admonishments as treasure, not insult. Similarly, in the story of Venerable Channa (SN 22.90) , when corrected by the Buddha and the Saṅgha for his arrogance, the rebuke—though stern—was a turning point leading him to arahantship. Thus, admonishment received in the right condition is a wealth that frees one from delusion. 2. Choose Wise Companionship ( tādisaṃ paṇḍitaṃ bhaje ) The Buddha instructed to associate with a paṇḍita (a wise person) who reproves out of compassion. Rādha’s fortune lay in following Sāriputta. In the Mahāgosinga Sutta (MN 32) , the Buddha praised the value of noble companions like Sāriputta and Moggallāna, whose mutual guidance sustained their progress. Just as Rādha’s obedience bore fruit, choosing companions who uplift rather than flatter leads...

                        Dhammapda 76 (Sayings of the Dhamma) Paṇḍita (Wise) 76.   Nidhīnaṃ va pavattāraṃ like a revealer (discloser) of hidden treasures Yaṃ passe vajjadassinaṃ; whomever one sees as one who points out faults; Niggayhavādiṃ medhāviṃ, a wise person, who speaks in a way of reproof (corrective speech); Tādisaṃ paṇḍitaṃ bhaje; such a learned/wise one should be associated with (should be frequented/companioned); Tādisaṃ bhajamānassa, for one who associates with such a person, Seyyo hoti na pāpiyo . it becomes better, not worse (one’s condition improves, not declines). Full Translation: Just as a person who reveals hidden treasures, so should one regard the wise who point out faults and admonish. One should associate with such a learned person; for one who associates with them, life becomes better, not worse Story:  Rādha Thera Vatthu

katamā ca, byagghapajja, ārakkhasampadā? And what, Byagghapajja, is the accomplishment of protection [wealth]? idha, byagghapajja, kulaputtassa bhogā honti uṭṭhānavīriyādhigatā bāhābalaparicitā, sedāvakkhittā, dhammikā dhammaladdhā. Here, Byagghapajja, a householder’s wealth is obtained by energetic effort, amassed by the strength of his arms, earned by the sweat of his brow, and acquired righteously and lawfully. te ārakkhena guttiyā sampādeti: He protects and safeguards it with watchfulness, thinking: ‘kinti me ime bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi ḍaheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyun’ti. “How can I prevent my wealth from being taken away by kings (governments), stolen by thieves, destroyed by fire, swept away by floods, or seized by unloved heirs?” ayaṃ vuccati, byagghapajja, ārakkhasampadā. This, Byagghapajja, is called accomplishment of protection [wealth].

Katamā ca, byagghapajja, cāgasampadā? Idha, byagghapajja, kulaputto vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo, payatapāṇi, vossaggarato, yācayogo, dānasaṃvibhāgarato. Ayaṃ vuccati, byagghapajja, cāgasampadā . katamā ca – and what is byagghapajja – (addressing the layperson Byagghapajja) cāgasampadā – the accomplishment in giving and giving up  idha – here kulaputto – a householder, son of a good family vigata-mala-maccherena – with a mind free from the stain of stinginess cetasā – in mind, with heart agāraṃ ajjhāvasati – dwells in the household muttacāgo – one who is liberated in giving up payata-pāṇi – with an open hand (ready to give) vossagga-rato – delighting in relinquishment, in letting go yācayogo – responsive to requests, ready to be asked dāna-saṃvibhāga-rato – delighting in giving, giving up and sharing gifts ayaṃ vuccati – this is called cāgasampadā – the accomplishment of giving and giving up And what, Byagghapajja, is the accomplishment in gi...

1. Different Goals, Different Paths The verse emphasizes: “One way leads to worldly gain, another to Nibbāna.” For laypeople, this means being clear about which goal you are prioritizing in a given moment. Seeking material success and spiritual growth are not the same, and trying to merge them without wisdom often leads to inner conflict. A mindful layperson learns to pause and ask: What am I prioritizing right now? With awareness, we can pursue worldly responsibilities ethically, while also carving out space for solitude, meditation, and generosity. In doing so, the path we walk—whichever it is—becomes more conscious and balanced. 2. Know When to Step Back For novice Tissa, the constant stream of relatives, friends, and gifts at the monastery became a burden, pulling his focus away from practice. His decision to move into the forest monastery provided him with the quiet space to concentrate and eventually achieve liberation. Our daily lives mirror this challenge. Endless social ob...

                       Dhammapda 75 (Sayings of the Dhamma) B āla (Unwise) 75.   Aññā hi lābhūpanisā Indeed, one thing is the basis ( upanisā ) for gain ( lābha ). Aññā nibbānagāminī Another is that which leads to nibbāna (nibbānagāminī). Evametaṃ abhiññāya Knowing this (distinction) clearly ( abhiññāya ), Bhikkhu buddhassa sāvako a monk, disciple of the Buddha, Sakkāraṃ nābhinandeyya should not delight in honor and reverence ( sakkāra ). Vivekamanubrūhaye but should cultivate ( anubrūhaye ) seclusion ( viveka ). Full Translation: One thing is the basis for gain, another leads to nibbāna . Understanding this well, a monk/nun, disciple of the Buddha, should not delight in honor, but should cultivate seclusion. Story:  Vanavāsi Tissa Sāmaṇera Vatthu

  katamā ca, byagghapajja, uṭṭhāna sampadā? And what, Byagghapajja, is accomplishment of persistent moral effort? idha, byagghapajja, kulaputto yena kammaṭṭhānena jīvikaṃ kappeti— Here, Byagghapajja, a young householder, by means of whatever occupation he/she makes his living yadi kasiyā, yadi vaṇijjāya, yadi gorakkhena, yadi issattena, yadi rājaporisena, yadi sippaññatarena— whether by farming, or by trade, or by tending cattle, or by archery (military service), or by service under the king, or by some craft or profession— tattha dakkho hoti analaso, tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ. in that work he/she is skilled and not lazy, endowed with reflection on proper methods, capable of carrying it out and organizing it well. ayaṃ vuccati, byagghapajja, uṭṭhāna sampadā. This, Byagghapajja, is called  accomplishment of persistent moral effort