Paṭisota

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...

                          Dhammapda 85-86 (Sayings of the Dhamma) Paṇḍita (Wise) 85.  Appakā te manussesu Few indeed among humans Ye janā pāragāmino; Are the people who go to the far shore (Nibbāna/liberation) Athāyaṃ itarā pajā, But this other crowd (the rest of beings) Tīramevānudhāvati. Runs along only this shore (the near side, samsāra ) Full Translation: Few indeed among humans are those who journey to the far shore. But the rest of the people merely run along this shore. 86.  Ye ca kho sammadakkhāte, But those who, in the rightly taught Dhamme dhammānuvattino; Dhamma, live in accordance with the Dhamma Te janā pāramessanti, Those people will reach the far shore Maccudheyyaṃ suduttaraṃ. Death’s domain, so hard to cross Full Translation: But those who live in accordance with the rightly taught Dhamma — they will reach the far shore, crossing over Death’s domain, so hard to pass. Story:  Dhammasavana Ther...

  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

1. True Nobility Lies in Non-Clinging to the Five Aggregates The sappurisā (noble ones) “give up everything everywhere,” meaning they no longer cling to the five aggregates — form ( rūpa ), feeling ( vedanā ), perception ( saññā ), volitional formations ( saṅkhārā ), and consciousness ( viññāṇa ). Their freedom is rooted in wisdom that sees these aggregates as impermanent ( anicca ), unsatisfactory ( dukkha ), and not-self ( anattā ). True nobility, therefore, is the abandonment of identification with these aggregates and resting in detachment. 2. Equanimity in the Face of Life’s Dualities The Buddha teaches that the unwise oscillate between happiness and unhappiness, while the wise abide in steadiness through upekkhā (equanimity), born of insight into the impermanence of all conditioned phenomena. To avoid falling into this duality of mental states, one needs to cultivate the Noble Eightfold Path, observing both pleasure and pain as transient experiences rather than sources of cling...

                       Dhammapda 83 (Sayings of the Dhamma) Paṇḍita (Wise) 83. Sabbattha ve sappurisā cajanti  Truly, the noble (wise) ones give up clinging to the five aggregates in all places. Na kāmakāmā lapayanti santo,   They do not prattle about overindulgence in sensual pleasures. Sukhena phuṭṭhā atha vā dukhena, Whether they are touched by happiness or by suffering, Na uccāvacaṃ paṇḍitā dassayanti. The wise do not show any highs or lows (do not display elation or dejection). Full Translation: Truly, the noble (wise) ones give up clinging to the five aggregates in all places; they do not prattle  about overindulgence in sensual pleasures. . Whether touched by happiness or by suffering, the wise remain calm and even-minded, showing neither elation nor dejection. Story:  Pañcasata Bhikkhu  Vatthu

                          1. Deep understanding brings calm clarity When you listen to the Dhamma with full attention, something begins to settle within you. The words of the Buddha (four noble truths) do not merely inform — they transform. As you contemplate (ideally practicing) them, your mind deepens like a tranquil lake whose bottom cannot be seen. The turbulence of opinion, restlessness, and pride (overall, your over-identification) gradually subsides. You begin to notice that real calm is not found by escaping the world, but by understanding it more deeply. Just as a lake’s stillness reflects the entire sky, your mind, when clear, reflects reality as it is. This calm is not dullness; it is luminous awareness. It gives you the strength to face life’s storms without losing balance. When you understand things in terms of cause and effect, joy and pain both find their rightful places — neither clung to nor feared. Such u...

                      Dhammapda 82 (Sayings of the Dhamma) Paṇḍita (Wise) 82 .     Yathāpi rahado gambhīro, Just as a deep lake, Vippasanno anāvilo; is clear and undisturbed; Evaṃ dhammāni sutvāna, So too, having heard the teachings, Vippasīdanti paṇḍitā. The wise become clear. Full Translation: Just as a deep lake is clear and undisturbed, so too the wise, having heard the Dhamma, become clear. Story:  Kāṇa Mātā Vatthu

 Form ( rūpa – body/appearance) 1. Form as self – This body itself is me . → Example: If my body is healthy, I am fine. If it’s sick, I am broken . 2. Self as possessing form – I am the owner of this body . → Example: This is my body; I can do whatever I want with it . 3. Form as in self – My body is inside my self . → Example: My true self carries this body inside it, like a shell . 4. Self as in form – My self lives inside this body . → Example: There is a little ‘me’ living inside my heart or brain . Feeling ( vedanā – pleasant, unpleasant, neutral experiences) 5. Feeling as self – My feelings are me . → Example: I am happy = I am a happy person ; I am sad = I am a sad person . 6. Self as possessing feeling – I own my feelings . → Example: These emotions are mine to keep or control . 7. Feeling as in self – Feelings live inside my self . → Example: Deep inside me are my true feelings . 8. Self as in feeling – I live inside my feelings . → Example: When I’m angry, I fee...

                        1. True Strength Lies in Inner Calm Venerable Lakuṇṭaka Bhaddiya teaches that true strength is not found in physical form, status, or dominance, but in inner composure. Though small and often teased by others, his serenity was unshakable. He embodied what the Buddha praised in the Dhammapada (v. 103) : “ Though one may conquer a thousand men in battle, he who conquers himself is the greatest victor .” In a modern world where self-assertion and visibility are highly valued, Venerable Bhaddiya reminds us that mastery of the mind is the ultimate  victory. When one learns to remain calm in the face of insult, to smile without bitterness, and to act without resentment, one becomes truly powerful. Emotional stability, not domination, is the hallmark of the wise. Inner calm is what allows us to navigate daily pressures — such as criticism at work, misunderstandings in relationships, and online judgments —...

                        Dhammapda 81 (Sayings of the Dhamma) Paṇḍita (Wise) 81.   Selo yathā ekaghano Just as a solid rock, Vātena na samīrati; is not shaken by the wind; Evaṃ nindā pasaṃsāsu, so too, among blame and praise, Na samiñjanti paṇḍitā The wise remain unmoved. Full Translation: Just as a solid rock remains unmoved by the wind, so too the wise remain unshaken by praise or blame. Story:  Lakuṇṭaka  Bhaddiya Thera Vatthu

                             1.2. Kāyānupassanā Irīyāpathapabba (Section on Contemplation of Postures as Mindfulness of the Body) 1.2.1 Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti. Again, monks, when a monk is walking, he understands, “ I am walking ”; when standing, he understands, “ I am standing ”; when sitting, he understands, “ I am sitting ”; when lying down, he understands, “ I am lying down .” This section introduces mindful awareness of bodily postures ( iriyāpatha ). Each posture—walking, standing, sitting, or lying down—is known clearly as it is. The emphasis is not on the act itself but on knowing the act with full presence. This transforms everyday bodily movement into meditation, dissolving the distinction between formal and informal practice. 1.2.2 Yathā yathā vā panassa ...

1. Self-Discipline is the Greatest Craft The Buddha compared self-training to the process of shaping water, wood, or arrows by craftsmen. Laypeople, too, can view life as an art of self-mastery. Whether at work, in relationships, or managing emotions, discipline in speech and action refines our inner character. True success comes not from controlling others but from learning to tame our own thoughts. 2. Wisdom Can Arise from Ordinary Work Venerable Paṇḍita’s insight arose not in meditation but while observing craftsmen (irrigators, fletchers and carpenters). This reminds lay practitioners that daily life is a field of mindfulness (sources of enlightenment). Cooking, cleaning, driving, or caring for family can all become moments of awakening if done with awareness and reflection. 3. The Mind (thoughts) is a Tool to Be Trained Like the arrow straightened by fire, the mind should sometimes face challenges to become steady and sharp. We often meet stress, criticism, or loss—these experienc...

                             Dhammapda 80 (Sayings of the Dhamma) Paṇḍita (Wise) 80.     Udakaṃ hi nayanti nettikā, Canal-makers lead water (to where they wish); Usukārā namayanti tejanaṃ Fletchers bend (or shape) the arrow; Dāruṃ namayanti tacchakā, Carpenters carve the wood. Attānaṃ damayanti paṇḍitā. The wise train (or discipline) themselves. Full Translation: Canal-makers lead water (to where they wish); fletchers bend (or shape) the arrow; carpenters carve the wood; the wise train (or discipline) themselves. Story:  Paṇḍita Sāmaṇera Vatthu

                               1. Delight in Dhamma as Inner Nourishment The verse uses the image of “drinking” the Dhamma  (SN 10.12), suggesting that the teachings are not merely ideas to be known but a source of deep inner refreshment. Just as water sustains the body, the Dhamma sustains the mind. When one absorbs it sincerely, it becomes part of one’s very being, shaping thought, action, and perspective. This delight is not superficial joy but a profound nourishment that stabilizes life. 2. Clarity of Mind as the Basis of Joy The happiness mentioned arises in a mind that is clear and serene ( vippasannena cetasā ). A clouded mind, burdened by greed, anger, or confusion, cannot truly rest in joy.  By cultivating the threefold training—ethics, concentration, and wisdom—the heart becomes clear and unburdened. In such a state, happiness is no longer tied to fleeting circumstances but radiates natu...