Paṭisota

                       Dhammapda 96 (Sayings of the Dhamma) Arahanta (Fully liberated one) 96.   Santaṃ tassa manaṃ hoti, His/her mind becomes peaceful. Santā vācā ca kamma ca; His/her speech and actions also become peaceful. Sammadaññā vimuttassa, For one who is rightly freed through direct knowing Upasantassa tādino. — who is fully calmed, steadfast, and unshakable. Full Translation: For one who is liberated through right knowing, who is fully calmed and unwavering: his/her mind is peaceful, his/her speech is peaceful, and his/her actions are peaceful. Story:  Kosambivāsi Tissatthera Sāmaṇera Vatthu

In the Mahācattārīsaka Sutta (MN 117), the Buddha presents an expanded model of the Noble Eightfold Path by adding two culminating factors : Sammā Ñāṇa (Right Knowledge) Sammā Vimutti (Right Liberation) This yields a tenfold path , showing that the path is not merely ethical–meditative, but explicitly liberative in its final fulfillment. We should understand that these two path factors are practiced exclusively by those who have already attained arahantship. 9. Sammā Ñāṇa — Right Knowledge Sammā ñāṇa refers to direct liberative insight arising at the completion of the path. It is not conceptual understanding, but experiential wisdom that knows: Birth is destroyed. The holy life has been lived. What had to be done is done. There is no further becoming. ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. I quote the above from the Samaññaphala Sutta (DN 2). So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mu...

1. The Five Strands of Sense Pleasure Pañcime bhikkhave kāmaguṇā: cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajaniyā. sotaviññeyyā saddā iṭṭhā kantā manāpā piyasaddā kāmūpasaṃhitā rajaniyā. ghānaviññeyyā gandhā iṭṭhā kantā manāpā piyagandhā kāmūpasaṃhitā rajaniyā. jivhāviññeyyā rasā iṭṭhā kantā manāpā piyarasā kāmūpasaṃhitā rajaniyā. kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajaniyā. Apica kho bhikkhave nete kāmā, kāmaguṇā nāmete ariyassa vinaye vuccanti. Monks, there are these five strands of sense pleasure: Forms cognizable by the eye that are desirable, lovely, pleasing, attractive, connected with sensual desire, and enticing. Sounds cognizable by the ear that are desirable, lovely, pleasing, attractive, connected with sensual desire, and enticing. Smells cognizable by the nose that are desirable, lovely, pleasing, attractive, connected with sensual desire, and enticing. Tastes cognizable by the tongue that are desirable, lovely, pleasing...

Difference Between Wrong and Right Concentration First, one might raise a question: How can there be “wrong concentration”? Isn’t any form of concentration inherently good? The Buddha clarifies that concentration becomes wholesome ( kusala ) only when two essential conditions are met: first, it must arise from wholesome roots ( alobha , adosa , amoha —non-greed, non-hatred, non-delusion); and second, it must conduce toward liberation, that is, progress along the path to Nibbāna . Accordingly, any concentration that is rooted in unwholesome motivations or that does not support the Noble Eightfold Path cannot be regarded as right concentration ( sammā-samādhi ). Such mental unification, even if technically refined or powerful, is classified as wrong or unwholesome concentration ( micchā-samādhi ), because it neither purifies the mind nor leads to awakening. This distinction is articulated clearly in Cūḷavedalla Sutta (MN 44) , where right concentration is defined in inseparable relati...

A penetrative method for seeing how life becomes dukkha —and how it can stop Sometimes the Buddha teaches with a short image. Sometimes with a story. But in the Nibbedhika Pariyāya Sutta , he teaches like a master physician: he lays out a complete diagnostic map —not of the world “out there,” but of the world as it is lived inside experience . The key word here is nibbedhika —“penetrative,” “piercing,” “that which breaks through.” This sutta is not interested in giving us inspiring ideas. It is interested in helping us break through the surface of experience and see the causal machinery beneath it: Why obessive sensual desires arise so quickly Why emotions become habits Why perception shapes our reality Why actions repeat themselves Why dukkha multiplies And how all of this can be brought to cessation If you have ever wondered, “ I understand the Dhamma, but why do I still get pulled ?”—this sutta is for exactly that problem. Because it doesn’t merely say “craving...

1. Offence often comes from unmet expectations of recognition. The monk felt offended when Arahant Sāriputta did not call him by name, and his irritation deepened when the edge of Sāriputta’s robe accidentally touched his—turning a small incident into inner turmoil. Feeling unseen or unacknowledged triggered his resentment. Even today, many people feel offended when they are not greeted personally, not thanked publicly, or not given special recognition. This teaches us to watch our craving for validation, because peace cannot depend on being noticed. 2. Unwatched emotions grow into harmful actions. A small disappointment can quietly turn into resentment—and resentment into harsh words or blame. Anger rarely appears suddenly; it builds when feelings go unnoticed. If irritation is seen early, it can soften before it hardens into action. A moment of mindful pause creates space for wisdom, helping us respond with care instead of reaction, protecting both our own peace and the hearts of oth...