Paṭisota

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 ...

                         Dhammapda 94 (Sayings of the Dhamma) Arahanta (Fully liberated one) 94.  Yass’indriyāni samathaṅ gatāni, One whose sense faculties are well-established in calm, Assā yathā sārathinā sudantā like well-trained horses guided by a charioteer; Pahīnamānassa anāsavassa, who has abandoned conceit and is free from  taints (influxes/fermentations) , Devāpi tassa pihayanti tādino. Even the devas admire such a steadfast one. Full Translation: One whose sense faculties are calmed, like well-trained horses guided by a charioteer—who has abandoned conceit and is free from  taints —such a steadfast person is admired even by the devas. Story:  Mah ā Kacc āyana  Thera Vatthu

                          1. Freedom Begins with Reducing influxes/outflowings  ( Āsava ) The Buddha teaches that our suffering is not primarily caused by people or situations, but by influxes/outflowings that repeatedly prompt us to act—craving pleasure, seeking  control, clinging to views, or acting out of ignorance. For lay people, the practice is to slow down and notice what is driving us before we think or speak.  Very often, the same patterns repeat: irritation when things do not go our way, restlessness when there is nothing to gain, or anxiety when control is threatened. Each time we pause and see these forces clearly, instead of obeying them automatically, an āsava weakens. Over time, this creates more space between impulse and action, allowing wisdom to guide daily life rather than habit. For a deeper understanding of āsava and how they are abandoned, refer to the Sabbāsava Sutta (MN 2)  2...

                         Dhammapda 93 (Sayings of the Dhamma) Arahanta (Fully liberated one) 93. Yass’āsavā parikkhīṇā, For whom the taints (influxes/fermentations) are completely exhausted, Āhāre ca anissito; and who is not dependent on nutriment, Suññato animitto ca, emptiness and the signless, Vimokkho yassa gocaro; are the liberation that is his range (field of dwelling). Ā kāseva sakuntānaṃ, like the birds in the sky, Padaṃ tassa durannayaṃ. his track is hard to trace. Full Translation: One whose  taints (influxes/fermentations)  are exhausted, who is not dependent on nutriment, for whom liberation through emptiness and the signless is the field of experience— like birds in the sky, his path cannot be traced. Story:  Anuruddha Thera Vatthu Notes for Context:  Āsava ( influxes/outflowings/ fermentations) In Early Buddhism, āsavā are deep-rooted mental tendencies that “flow on,” condition rep...

First, it should be noted that the definition of Right Effort is missing in this sutta. However, the text later presupposes Right Effort as already established, indicating a textual loss likely resulting from oral transmission and preservation. Consequently, this aspect should be supplemented by consulting MN 141, the Saccavibhaṅga Sutta, where Right Effort is explicitly defined. The same pattern applies to Right Mindfulness and Right Concentration, whose full formulations are likewise assumed rather than elaborated in the present sutta. In contrast, Right Knowledge ( sammā-ñāṇa ) and Right Liberation ( sammā-vimutti )—which are also not systematically defined in the Mahācattārīsaka Sutta—cannot be clarified through a single parallel discourse. Instead, their meanings should be reconstructed through a synthetic reading of multiple suttas across the Nikāyas, where these attainments are explained contextually and functionally. What Is Sammā Vāyāma (Right Effort)? (MN 141) Katamo cāvuso...

                          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...

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...

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...