Paṭisota

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...

6. Right View as the Forerunner of Right Living ( Sammā-Ājīva ) Tatra bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca bhikkhave, sammādiṭṭhi pubbaṅgamā hoti: micchā-ājīvaṃ micchā-ājīvoti pajānāti, sammā-ājīvaṃ sammā-ājīvoti pajānāti. Sā’ssa hoti sammādiṭṭhi. There, monks, right view comes first. And how, monks, does right view come first? One understands wrong living as wrong living, and right living as right living. This, monks, is right view. → As with action, the Buddha places right view ( sammā-diṭṭhi ) at the forefront of living. Ethical living does not begin with external approval or social status, but with discernment—clearly seeing which ways of earning sustain suffering and which support wellbeing and clarity of mind. 6.1 Katamo ca bhikkhave, micchā-ājīvo: kuhanā lapanā nemittikatā nippesikatā lābhena lābhaṃ nijigiṃsanatā. Ayaṃ bhikkhave, micchā-ājīvo. And what, monks, is wrong living? Deception, flattery, hinting, pressuring, and pursuing gain by means of gain—this, mon...

Dhammānupassanā: Contemplation of the Five Hindrances ( pañca nīvaraṇāni ) 4.1  Kathañca, bhikkhave, bhikkhu dhammesu dhammānupassī viharati?  idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.  kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu? And how, bhikkhus, does a bhikkhu dwell contemplating phenomena as phenomena? Here, bhikkhus, a bhikkhu dwells contemplating phenomena as phenomena about the five hindrances. And how, bhikkhus, does a bhikkhu dwell contemplating phenomena as phenomena about the five hindrances? Kāmacchanda — Sense Desire  4.1.1  Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ ‘atthi me ajjhattaṃ kāmacchando’ti pajānāti, asantaṃ vā ajjhattaṃ kāmacchandaṃ ‘natthi me ajjhattaṃ kāmacchando’ti pajānāti; yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṃ a...

1. Compassionate Service Does Not Always Mean Immediate Presence Jīvaka’s anxiety arose not from negligence, but from care and responsibility. In modern life—whether in healthcare, teaching, caregiving, or leadership—we often feel guilty when we cannot be everywhere at once. This story reminds us that right intention and sincere effort matter more than physical immediacy. Ethical service is not measured by perfection. At the same time, the story suggests that the situation might have been better if Jīvaka had planned his timing more carefully. From this, we can also learn the importance of knowing when and how to help others. Sometimes we genuinely wish to help, but because we fail to organize our time and responsibilities wisely, we are unable to act effectively. As a result, others may suffer greatly, and in some cases, even lose their lives. 2. Skillful Care Must Be Guided by Wisdom, Not Fear Jīvaka treated the Buddha as he would any other patient, guided by medical knowledge rather...

                Dhammapda 90 (Sayings of the Dhamma) Arahanta (Fully liberated one) 90.   Gataddhino visokassa, For one who has completed the journey, is free of sorrow, Vippamuttassa sabbadhi; has been completely liberated in every way, Sabba gantha pahīnassa, who has abandoned all ties, Parilāho na vijjati. No burning affliction can be found. Full Translation: For one who has completed the journey, is free of sorrow, has been completely liberated in every way, and has abandoned all ties, no burning affliction can be found. Story:  Jīvaka Pañha     Vatthu Notes for Context: Gataddhino — “One Who Has completed the journey.” In Buddhist teachings, this designation applies to the  arahant . Human beings are said to travel two broad kinds of journeys: The wilderness road ( kantāra ) The road of repeated existence ( saṃsāra ) Sabba gantha pahīnassa — “One Who Has Abandoned All ties” The phrase sabbaganthappahīnassa...