Paṭisota

4.3  Dhammānupassanā: Contemplation of the Twelve Sense Bases  ( āyatanesu ) Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu? Again, further, bhikkhus, a bhikkhu dwells contemplating mental phenomena as mental phenomena about the six internal and external sense bases. And how, bhikkhus, does a bhikkhu dwell contemplating mental phenomena as mental phenomena about the six internal and external sense bases? This passage introduces sense-based contemplation ( āyatana-anupassanā ) as a mode of dhammānupassanā . The emphasis is not on sensory objects alone, but on the entire experiential field where internal faculties and external objects meet, forming the primary ground for craving, aversion, and delusion. 4.3.1   Eye and Visible Forms Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṃ paṭ...

                          1. “No Hoarding” as Inner Non-Clinging, Not Material Poverty The phrase sannicayo natthi does not primarily condemn ownership; it critiques appropriation . In Early Buddhism, the danger is not having things, but possessively  taking things as “mine,” “me,” or “necessary for my security.” For lay people, this means examining inner accumulation : Hoarding plans far beyond what is needed Carrying unresolved resentment and old narratives Clinging to ambition as identity Accumulating self-images (“the successful one,” “the failed one,” “the spiritual one”) A layperson may possess wealth, family roles, and responsibilities, yet still practice sannicayo natthi by not anchoring their sense of self in these holdings . Wisdom lies not in owning little, but in being lightly related to what one owns . When possessions serve life rather than define it, hoarding has already weakened. 2. Wis...

                             Dhammapda 92 (Sayings of the Dhamma) Arahanta (Fully liberated one) 92. Yesaṃ sannicayo natthi, For whom there is no accumulation (no hoarding, no storing up). Ye pariññāta bhojanā; Who take food with full understanding (having comprehended food). Suññato animitto ca, (For whom) emptiness and the signless (liberation) are (their orientation), Vimokkho yesaṃ gocaro; Whose range ( gocara ) is liberation ( vimokkha ). Ākāseva sakuntānaṃ, Like birds in the sky, Gati tesaṃ durannayā. Their course (path, destination) is hard to trace. Full Translation: Those who do not accumulate anything, who take their food with full understanding, whose field of experience is liberation grounded in emptiness and the signless— like birds moving through the sky, their path cannot be traced. Story:  Belaṭṭhasīsa  Thera Vatthu Notes for Context: 1. Sañniccaya (accumulation or collecting) is twofol...

Dhammānupassanā: Contemplation of the Five Clinging Aggregates  ( pañcasu upādānakkhandhesu ) 4.2 Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.  Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu? Again, further, bhikkhus, a bhikkhu dwells contemplating phenomena as phenomena about the five clinging aggregates.  And how, bhikkhus, does a bhikkhu dwell contemplating phenomena as phenomena about the five clinging aggregates ? This section introduces contemplation of the five clinging aggregates ( pañca upādānakkhandhā ) as a core aspect of dhammesu dhammānupassanā in the Satipaṭṭhāna framework. The focus is not merely on analyzing experience, but on seeing how form, feeling, perception, volitional formations, and consciousness become objects of clinging. By observing these aggregates as conditioned, arising, and ceasing phenomena, the practitioner weakens identification and dismantles ...

1. Right Mindfulness ( samm ā   sati ) naturally leads to exertion/constant practice ( uyyuñjanti ) The verse begins by linking right mindfulness with right effort. The mindful ones do not merely observe; they apply themselves continuously . This shows that samm ā   sati in Early Buddhism is not passive awareness but an active, vigilant engagement with life. Arahant Mahākassapa’s conduct reflects this—his renunciation was not symbolic but lived through disciplined action and readiness to move when conditions required. 2. Non-delight in abodes (places/temples/vih āras)  means freedom from psychological settling “Not delighting in abodes (places/temples/ vih āra ) ” ( na nikete ramanti ) does not only mean lack of clinging to physical dwellings. It also points to freedom from mental abodes—identity, reputation, familiarity, and emotional security.  Arahant  Mahākassapa did not “settle” even in respect, devotion, or abundance of support. His thoughts remained unlo...

                        Dhammapda 91 (Sayings of the Dhamma) Arahanta (Fully liberated one) 91. Uyyuñjanti satīmanto,  The mindful ones strive diligently. Na nikete ramanti te; They do not delight in fixed abodes. Haṃsāva pallalaṃ hitvā, Like swans leaving a muddy pond behind, Okamokaṃ jahanti te. They abandon one dwelling after another. Full Translation: The mindful ones strive with diligent effort; they do not delight in settled abodes. Like swans that leave a muddy pond behind, they abandon one dwelling after another. Story:  Mahākassapa Thera Vatthu Notes for Context: *Uyyuñjanti (they apply themselves) can be understood as referring to the arahants’ active engagement with wholesome mental processes through five modes of disciplined application: Āvajjana — Turning the thoughts toward wholesome states This refers to consciously directing attention toward one’s own kusala dhammas , clearly recognizing their p...