Paṭisota

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...

Dhammapda 95 (Sayings of the Dhamma) Arahanta (Fully liberated one) 95.  Paṭhavīsamo no virujjhati, Like the earth, he/she does not react with hostility. Indakhīlupamo tādī subbato; Steady like Indra’s pillar, firm in discipline. Rahadova apetakaddamo, Like a clear lake free from mud. Saṃsārā na bhavanti tādino. For such a person, wandering in saṃsāra no longer occurs. Full Translation: One who is like the earth does not oppose or resent; steady like Indra’s pillar, well-disciplined and unmoved. Like a clear lake free from mud, pure and undisturbed— for such a steadfast one, wandering in saṃsāra no longer continues. Story:  S āriputta  Thera Vatthu

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 ...