Paṭisota

                    4. Right View as the Forerunner of Right Speech ( Sammā-Vācā ) 4.1 Tatra bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. There, monks, right view comes first. → As before, the Buddha emphasizes that sammā-diṭṭhi (right view) leads the way for the cultivation of sammā-vācā (right speech) . Clear seeing becomes the foundation for ethical speech. 4.2 Kathañca bhikkhave, sammādiṭṭhi pubbaṅgamā hoti: micchāvācaṃ micchāvācāti pajānāti, sammāvācaṃ sammāvācāti pajānāti. Sā’ssa hoti sammādiṭṭhi. And how, monks, does right view come first? One understands wrong speech as wrong speech, and right speech as right speech. This, monks, is right view. → Right view manifests as discernment : recognizing what kind of speech leads to suffering and what kind leads to well-being. Ethical transformation begins with this correct understanding, not with blind obedience. 4.3  Katamā ca bhikkhave, micchāvācā: musāvādo pisunāvācā pharusāvācā sam...

3. Cittānupassanā — Contemplation of the Thought 3.1 kathañca, bhikkhave, bhikkhu citte cittānupassī viharati? And how, monks, does a monk dwell contemplating the thought in the thought? The Buddha explains how one observes the thought directly, as it is, without distortion or judgment. 3.2  idha, bhikkhave, bhikkhu sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti. Here, monks, a monk knows a thought with lust as “a thought with lust.” Recognizing when craving, attraction, obsession, or possessiveness is present in the thought. 3.3  vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti. He knows a thought without lust as “a thought without lust.” Seeing clearly when the thought is free from craving and feels naturally content. 3.4  sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti. He knows a thought with hatred as “a thought with hatred.” Noticing anger, irritation, resentment, or subtle forms of aversion when they arise. 3.5 vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti....

1. Most people remain on the “near shore,” caught in mere comfort and routine. The Buddha points out that the majority of people move through life without questioning deeper meaning, carried by habit, busyness, and worldly attachment/craving/clinging. They only chase comfort, entertainment, or validation, rather than cultivating wisdom. Recognizing this prevents us from drifting unconsciously with the crowd and reminds us to live deliberately — choosing inner peace over reaction, mindfulness over distraction, and values over social pressure. 2. Only a few choose the path toward liberation (inner transformation). Crossing to the “further shore” represents the courage to prioritize spiritual and psychological growth over superficial rewards. It requires discipline, honesty, and a willingness to face discomfort. When we remember this, we stop measuring progress by external validation and begin nurturing what cannot be taken away — clarity of mind, calmness, and integrity. Even if few unde...

                   2. Vedanānupassanā Satipaṭṭhāna (Section on Attending to the nature of Feelings as Mindfulness of the Feelings) 2.1  Kathañca, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati? And how, monks, does a bhikkhu dwell contemplating the nature of feelings in feelings? 1. Sukha-Vedanā (Basic/default Pleasant Feeling) Sukhaṃ vedanaṃ vediyamāno “sukhaṃ vedanaṃ vediyāmī”ti pajānāti. When experiencing a pleasant feeling, he/she completely understands: “ I feel a pleasant feeling .” You drink your first warm coffee in the morning and feel a gentle sense of comfort. 2.   Dukkha-Vedanā ( Basic/default  Painful Feeling) Dukkhaṃ vedanaṃ vediyamāno “dukkhaṃ vedanaṃ vediyāmī”ti pajānāti. When experiencing a painful feeling, he/she completely understands: “ I feel a painful feeling. ” You accidentally hit your toe on the corner of a table. Pain arises sharply. 3.  Adukkhamasukha-Vedanā ( Basic/default ...

  1. Integrity Is More Important Than Any Success The verse reminds us: Don’t sacrifice your values just to “get ahead.” Whether it’s a promotion, money, opportunities, or relationships—nothing is worth gaining through cheating, lying, or harming others. For laypeople, this becomes a guiding principle: “ If I cannot gain it ethically, I don’t want it .” 2. Don’t Compromise Your Peace for Other People’s Expectations “Not for oneself, not for others” means that even pressure from family, society, or the workplace should never push us to act wrongly. For laypeople, this translates to: “ I can support my family without losing myself in the process .” Here, “myself” does not mean a fixed or permanent self, but a changing and conditioned self—one that should be understood with wisdom and held with the right attitude toward not-self . 3. Dhammika’s Renunciation Is Exceptional, Not a Rule The story of Venerable Dhammika shows a different form of dedication. He left his home because his spi...

                            Dhammapda 84 (Sayings of the Dhamma) Paṇḍita (Wise) 84.  Na attahetu na parassa hetu Not for one’s own sake, nor for another’s sake (should one act unrighteously). Na puttamicche na dhanaṃ na raṭṭhaṃ   One should not desire a son, nor wealth, nor a kingdom. Na iccheyya adhammena samiddhimattano One should not wish for success for oneself through unrighteous means. Sa sīlavā paññavā dhammiko siyā. Such a person should be virtuous, wise, and righteous. Full Translation: Not for one’s own sake, nor for the sake of another, should one act wrongly or seek gain. One should not desire children, wealth, or a kingdom, nor wish for success by unrighteous means; rather, one should be virtuous, wise, and righteous. Story:  Dhammika Thera  Vatthu

3. Right View as the Forerunner of Right Intention 3.1 Tatra bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. There, monks, right view comes first. → The Buddha emphasizes again that sammādiṭṭhi (right view) precedes all other factors. Insight into reality sets the stage for the proper shaping of one’s intentions. When one sees clearly, one thinks skillfully. 3.2 Kathañca bhikkhave sammādiṭṭhi pubbaṅgamā hoti: How, monks, does right view come first? → Through discernment, one recognizes the distinction between unwholesome and wholesome intentions—seeing clearly what leads to unhappiness and what leads to happiness. 3.3 Micchāsaṅkappaṃ micchāsaṅkappoti pajānāti, sammāsaṅkappaṃ sammāsaṅkappoti pajānāti. Sāssa hoti sammādiṭṭhi. He/she understands wrong intention as wrong intention and right intention as right intention. This, monks, is right view. → Understanding arises not through blind belief but through recognition. The ability to discern unwholesome motives (such as sensual craving, ill will,...

Day 89 Text & Translation: Dīghajāṇu Sutta  (AN 8.54) Day 90  Uṭṭhāna Sampadā (accomplishment of persistent moral effort) Day 91  Ārakkha Sampadā (accomplishment of protection) Day 92  Kalyāṇamittatā (accomplishment of noble friends) Day 93   Samajīvikatā (accomplishment of ​Balanced Finances) Day 94   Saddhā Sampadā (accomplishment in Trust) Day 95  Sīla Sampadā (accomplishment in discipline) Day 96  Cāga Sampadā (accomplishment in Giving and Giving Up) Day 97   Paññā Sampadā (accomplishment of Wisdom) Day 98 Full Review

  1.6. Kāyānupassanā Navasivathikāpabba (Section on the  Nine Contemplations of the Body’s Return to Nature as Mindfulness of the Body) 1.6.1   Uddhumātaka Swollen — the body bloated soon after death. Puna ca paraṃ bhikkhave bhikkhu seyyathāpi passeyya sarīraṃ sīvathikāya chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ, so imameva kāyaṃ upasaṃharati: 'ayampi kho kāyo evaṃ dhammo evambhāvī evaṃ anatīto'ti.  Puna – again ca – and paraṃ – further, beyond that bhikkhave – monks bhikkhu – a monk seyyathāpi – just as if passeyya – should see sarīraṃ – a body sīvathikāya – in a charnel ground chaḍḍitaṃ – discarded, thrown away ekāhamataṃ – one-day dead vā – or dvīhamataṃ – two days dead vā – or tīhamataṃ – three days dead vā – or uddhumātakaṃ – swollen vinīlakaṃ – blueish vipubbakajātaṃ – festering, oozing with pus so – he imameva – this very kāyaṃ – body upasaṃharati – applies, compares, refle...