Paṭisota

1.  Satipaṭṭhāna Today: How Ancient Mindfulness Solves Modern Problems 2.  Ānāpānapabba — Breathing In and Out (Exercise 1 in Satipaṭṭhāna Practice) 3.  Iriyāpathapabba — Postures (Exercise 2 in Satipaṭṭhāna Practice) 4.  Sampajānapabba — Doing Activities (Exercise 3 in Satipaṭṭhāna Practice) 5.  Paṭikkūlamanasikārapabba — Attention to the Nature of the Body (Exercise 4 in Satipaṭṭhāna Practice) 6.  Dhātumanasikārapabba — Attention to the Nature of the Elements (Exercise 5 in Satipaṭṭhāna Practice) 7.  Nava Sīvathikāpabba — Nine Contemplations On the Body’s Return to Nature (Exercise 6 in Satipaṭṭhāna Practice) 8.  Vedanānupassanā — (Exercises 7-15 in Satipaṭṭhāna Practices) 9.  Cittānupassanā —Eight Emotional-Ethical Thoughts (Exercises 16-23 in Satipaṭṭhāna Practices) 10.  Cittānupassanā —Eight Meditative-Qualitative Thoughts (Exercises 24-31 i. n Satipaṭṭhāna Practices) 11.  Dhammānupassanā —Five Hindrances (Exercise 32 in Satipa...

First of all, let me share this with you: although Right Mindfulness is often mentioned as a supportive factor (MN 117) , we do not usually find a clear explanation of Right Mindfulness that is both secular and transcendent . Therefore, to truly understand Right Mindfulness, we need to learn it directly from the Satipaṭṭhāna Sutta (MN 10). What follows is a complete and systematic presentation of each Right Mindfulness practice—traditionally known as the 36 Satipaṭṭhāna practices . 1. Satipaṭṭhāna Today: How Ancient Mindfulness Solves Modern Problems 2. Ānāpānapabba — Breathing In and Out (Exercise 1 in Satipaṭṭhāna Practice) 3. Iriyāpathapabba — Postures (Exercise 2 in Satipaṭṭhāna Practice) 4. Sampajānapabba — Doing Activities (Exercise 3 in Satipaṭṭhāna Practice) 5. Paṭikkūlamanasikārapabba — Attention to the Nature of the Body (Exercise 4 in Satipaṭṭhāna Practice) 6. Dhātumanasikārapabba — Attention to the Nature of the Elements (Exercise 5 in Satipaṭṭhāna Practice) 7. Nava S...

4.5  Dhammānupassanā : Contemplation of the Four Noble Truths ( catusu ariya saccesu ) Puna ca paraṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catusu ariyasaccesu. Kathañca, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catusu ariyasaccesu? Again, further, bhikkhus, a bhikkhu dwells contemplating mental phenomena as mental phenomena about the four noble truths. And how, bhikkhus, does a bhikkhu dwell contemplating mental phenomena as mental phenomena about the four noble truths? This introductory formulation presents the Four Noble Truths as the ultimate and comprehensive  domain of dhammānupassanā . Here, contemplation is no longer limited to observing individual mental factors, but extends to grasping the structural point of experience itself —how dukkha arises, persists, and ceases according to discernible principles. By presenting the Four Noble Truths as dhammesu dhammānupassī , the text emphasizes that they are not abstract doctrines but immediately obse...

1. Sense-restraint ( indriya-saṃvara ) is wise guidance, not repression The simile of well-trained horses guided by a skilled charioteer makes it clear that the Buddha does not promote shutting down the senses or fearing sense experience (MN 152) . Seeing, hearing, and thinking continue to function fully, but they are guided by right mindfulness and wisdom , rather than driven by craving or aversion. When the senses are unguarded, they habitually pull the mind (thoughts) outward toward stimulation and reaction. When trained, however, they become cooperative faculties , supporting calm, clarity, and progress on the path to liberation. 2. Inner cultivation speaks louder than visibility or proximity Although Arahant  Mahākaccāyana lived far away in Avanti and was not always physically present among the Saṅgha, his depth of practice made him immediately recognizable—even anticipated—by Sakka. The story reminds us that spiritual presence is not measured by how often one is seen, how ...

                         Dhammapda 94 (Sayings of the Dhamma) Arahanta (Fully liberated one) 94.  Yass’indriyāni samathaṅ gatāni, One whose sense faculties are well-established in calm, Assā yathā sārathinā sudantā like well-trained horses guided by a charioteer; Pahīnamānassa anāsavassa, who has abandoned conceit and is free from  taints (influxes/fermentations) , Devāpi tassa pihayanti tādino. Even the devas admire such a steadfast one. Full Translation: One whose sense faculties are calmed, like well-trained horses guided by a charioteer—who has abandoned conceit and is free from  taints —such a steadfast person is admired even by the devas. Story:  Mah ā Kacc āyana  Thera Vatthu

4.4 Dhammānupassanā : Contemplation of the Awakening Factors ( bojjhaṅga ) Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu? Again, further, bhikkhus, a bhikkhu dwells contemplating mental phenomena as mental phenomena about the seven awakening factors. And how, bhikkhus, does a bhikkhu dwell contemplating mental phenomena as mental phenomena about the seven awakening factors? This section presents the bojjhaṅgas as a mature mode of dhammānupassanā , where practice is no longer focused merely on restraint or diagnosis of defilements, but on recognizing, cultivating, and fulfilling the qualities that directly conduce to awakening . The emphasis is reflexive and experiential: the practitioner knows whether each factor is present or absent, how it arises, and how it reaches fulfillment through deliberate cultivation ( bhāvanā ). 4.4.1 (Right) Mindfulness ( sati-...