Paṭisota

1.5. Kāyānupassanā Dhātumanasikārapabba (Section on Attending to the Nature of the  Elements  as Mindfulness of the Body) 1.5.1 Puna ca paraṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati: ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. Again, monks, a bhikkhu reflects on this very body, however it may be placed or disposed, in terms of the elements: “ In this body, there exists the earth element, the water element, the fire element, and the air element .” This passage introduces dhātu-manasikāra —mindful contemplation of the four great elements ( mahābhūta ). The reflection invites us to see the body as a natural formation, not a personal possession.        Pathavī-dhātu (earth element) represents solidity—bones, flesh,        and firmness, etc.        Āpo-dhātu (water element) refers to fluidity—blood, saliva, and        moisture, etc. ...

2. Right View as the Forerunner 2.1 Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. There, monks, right view comes first. → Pubbaṅgamā means “forerunner” or “leader.” The Buddha highlights that insight into reality precedes and guides all other wholesome states and practices. 2.2 Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? And how, monks, does right view come first? → The Buddha invites reflection: the primacy of right view must be understood through discernment. 2.3 Micchādiṭṭhiṃ ‘micchādiṭṭhī’ti pajānāti, sammādiṭṭhiṃ ‘sammādiṭṭhī’ti pajānāti—sāssa hoti sammādiṭṭhi. He/She understands wrong view as wrong view, and right view as right view—this is his right view. → Pajānāti = “understands clearly.” True right view begins with discernment between delusion and wisdom; knowing false beliefs as false is itself wisdom’s beginning. 2.4 Definition of Wrong View 2.5 Katamā ca, bhikkhave, micchādiṭṭhi? And what, monks, is wrong view? → The Buddha proceeds by contrast, first showing ...

                          1.4. Kāyānupassanā Paṭikūlamanasikārapabba (Section on Attending to the Nature of the Body as Mindfulness of the Body) 1.4.1 Puna ca paraṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā, adho kesamatthakā, tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: Again, monks, a bhikkhu reflects on this very body from the soles of the feet upward and from the crown of the head downward, enclosed by skin and filled with various kinds of unclean things. This passage introduces paṭikkūla-manasikāra —the contemplation of the body’s internal composition to counter sensual indulgence and pride. The phrase uddhaṃ pādatalā adho kesamatthakā marks a total examination—from feet to head—while tacapariyantaṃ (bounded by skin) points to the body’s fragile container. For lay practice, this reflection invites realistic mindfulness rather than aversion: to see the body not as repulsive, but as impermanent,...

                          1. Deep understanding brings calm clarity When you listen to the Dhamma with full attention, something begins to settle within you. The words of the Buddha (four noble truths) do not merely inform — they transform. As you contemplate (ideally practicing) them, your mind deepens like a tranquil lake whose bottom cannot be seen. The turbulence of opinion, restlessness, and pride (overall, your over-identification) gradually subsides. You begin to notice that real calm is not found by escaping the world, but by understanding it more deeply. Just as a lake’s stillness reflects the entire sky, your mind, when clear, reflects reality as it is. This calm is not dullness; it is luminous awareness. It gives you the strength to face life’s storms without losing balance. When you understand things in terms of cause and effect, joy and pain both find their rightful places — neither clung to nor feared. Such u...

                      Dhammapda 82 (Sayings of the Dhamma) Paṇḍita (Wise) 82 .     Yathāpi rahado gambhīro, Just as a deep lake, Vippasanno anāvilo; is clear and undisturbed; Evaṃ dhammāni sutvāna, So too, having heard the teachings, Vippasīdanti paṇḍitā. The wise become clear. Full Translation: Just as a deep lake is clear and undisturbed, so too the wise, having heard the Dhamma, become clear. Story:  Kāṇa Mātā Vatthu

 Form ( rūpa – body/appearance) 1. Form as self – This body itself is me . → Example: If my body is healthy, I am fine. If it’s sick, I am broken . 2. Self as possessing form – I am the owner of this body . → Example: This is my body; I can do whatever I want with it . 3. Form as in self – My body is inside my self . → Example: My true self carries this body inside it, like a shell . 4. Self as in form – My self lives inside this body . → Example: There is a little ‘me’ living inside my heart or brain . Feeling ( vedanā – pleasant, unpleasant, neutral experiences) 5. Feeling as self – My feelings are me . → Example: I am happy = I am a happy person ; I am sad = I am a sad person . 6. Self as possessing feeling – I own my feelings . → Example: These emotions are mine to keep or control . 7. Feeling as in self – Feelings live inside my self . → Example: Deep inside me are my true feelings . 8. Self as in feeling – I live inside my feelings . → Example: When I’m angry, I fee...

1.3.  Kāyānupassanā Sampajānapabba (Section on Doing Activities with Wise Awareness as Mindfulness of the Body) 1.3.1 Puna ca paraṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti; Again, monks, when a bhikkhu is going forward or returning, he/she acts with  wise awareness. Abhikkanta-paṭikkanta means physical movement — walking forward or back. The phrase highlights mindfulness during transitions, reminding that awareness should not lapse even in simple bodily motion. 1.3.2 Ālokite vilokite sampajānakārī hoti; When looking straight ahead or when looking around,  he/she acts with  wise awareness. The act of seeing is often automatic; here it becomes intentional. One observes the arising of visual perception and guards against distraction or covetous gazing. 1.3.3  Samiñjite pasārite sampajānakārī hoti; When bending or stretching, he/she acts with  wise awareness. This line reminds us that even small actions like bending or stretching affect bo...

                        1. True Strength Lies in Inner Calm Venerable Lakuṇṭaka Bhaddiya teaches that true strength is not found in physical form, status, or dominance, but in inner composure. Though small and often teased by others, his serenity was unshakable. He embodied what the Buddha praised in the Dhammapada (v. 103) : “ Though one may conquer a thousand men in battle, he who conquers himself is the greatest victor .” In a modern world where self-assertion and visibility are highly valued, Venerable Bhaddiya reminds us that mastery of the mind is the ultimate  victory. When one learns to remain calm in the face of insult, to smile without bitterness, and to act without resentment, one becomes truly powerful. Emotional stability, not domination, is the hallmark of the wise. Inner calm is what allows us to navigate daily pressures — such as criticism at work, misunderstandings in relationships, and online judgments —...

                        Dhammapda 81 (Sayings of the Dhamma) Paṇḍita (Wise) 81.   Selo yathā ekaghano Just as a solid rock, Vātena na samīrati; is not shaken by the wind; Evaṃ nindā pasaṃsāsu, so too, among blame and praise, Na samiñjanti paṇḍitā The wise remain unmoved. Full Translation: Just as a solid rock remains unmoved by the wind, so too the wise remain unshaken by praise or blame. Story:  Lakuṇṭaka  Bhaddiya Thera Vatthu

                  1.1 Evaṃ me sutaṃ   Thus have I heard. → Traditional opening by Ven. Ānanda, signifying the authenticity of oral transmission. 1.2 Ekaṃ samayaṃ bhagavā Sāvatthiyaṃ viharati Jetavane Anāthapiṇḍikassa ārāme. At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. → Standard setting formula: Sāvatthī = chief city; Jetavana donated by the lay devotee Anāthapiṇḍika. 1.3 Tatra kho bhagavā bhikkhū āmantesi: “Bhikkhavo”ti. There the Blessed One addressed the monks: ‘Monks!’ → Āmantesi means “addressed” — beginning of the dialogue. 1.4 ‘Bhadante’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca: They replied, ‘Venerable sir.’ The Blessed One said this. → The respectful response ( bhadante ) marks readiness to receive teaching. 1.5 ‘Ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmi saupanisaṃ saparikkhāraṃ. Monks, I will teach you noble right concentration, with its supporting...

                             1.2. Kāyānupassanā Irīyāpathapabba (Section on Contemplation of Postures as Mindfulness of the Body) 1.2.1 Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti. Again, monks, when a monk is walking, he understands, “ I am walking ”; when standing, he understands, “ I am standing ”; when sitting, he understands, “ I am sitting ”; when lying down, he understands, “ I am lying down .” This section introduces mindful awareness of bodily postures ( iriyāpatha ). Each posture—walking, standing, sitting, or lying down—is known clearly as it is. The emphasis is not on the act itself but on knowing the act with full presence. This transforms everyday bodily movement into meditation, dissolving the distinction between formal and informal practice. 1.2.2 Yathā yathā vā panassa ...