Paṭisota

                  1.1 Evaṃ me sutaṃ   Thus have I heard. → Traditional opening by Ven. Ānanda, signifying the authenticity of oral transmission. 1.2 Ekaṃ samayaṃ bhagavā Sāvatthiyaṃ viharati Jetavane Anāthapiṇḍikassa ārāme. At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. → Standard setting formula: Sāvatthī = chief city; Jetavana donated by the lay devotee Anāthapiṇḍika. 1.3 Tatra kho bhagavā bhikkhū āmantesi: “Bhikkhavo”ti. There the Blessed One addressed the monks: ‘Monks!’ → Āmantesi means “addressed” — beginning of the dialogue. 1.4 ‘Bhadante’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca: They replied, ‘Venerable sir.’ The Blessed One said this. → The respectful response ( bhadante ) marks readiness to receive teaching. 1.5 ‘Ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmi saupanisaṃ saparikkhāraṃ. Monks, I will teach you noble right concentration, with its supporting...

                             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. katamā ca, byagghapajja, saddhāsampadā? And what, Byagghapajja, is the accomplishment in trust? 2. idha, byagghapajja, kulaputto saddho hoti, saddahati tathāgatassa bodhiṃ: Here, Byagghapajja, a householder, trusts the Buddha; he places confidence in the awakening of the Tathāgata, thinking: 3. ‘itipi so bhagavā …pe… satthā devamanussānaṃ buddho bhagavā’ti. “Indeed, the Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of the worlds, incomparable guide for those who wish to be trained, teacher of gods and humans, awakened, and blessed.” 4.  ayaṃ vuccati, byagghapajja, saddhāsampadā. This, Byagghapajja,  is the accomplishment in trust . For the elaborative notes, please refer to the following three links, where we discussed the Buddha’s nine great qualities as outlined in the Dhajagga Sutta  (SN 11.3) . 1-4 Great Qualities of the Buddha  https://patisota.blogspot.com/2024/10/day-55-dhajagga-sutta-bha...

1.1. Kāyānupassanā Ānāpānapabba ( Section on Contemplation of Breath as Mindfulness of the Body ) 1.1.1  kathañca, bhikkhave, bhikkhu kāye kāyānupassī viharati? And how, monks, does a monk dwell observing the body in the body? • The Buddha begins by posing the guiding question, introducing mindfulness of the body through breath as the first exercise. 1.1.2  idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati, pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. Here, monks, a monk goes to the wilderness, to the root of a tree, or to an empty hut. Sitting down cross-legged, setting the body upright, and establishing mindfulness in front of them … • The proper environment and posture are described: solitude, upright sitting, and mindfulness directed forward. 1.1.3  so satova assasati, satova passasati. Mindfully, they breathe in; mindfully, they breathe out. • The foundation: the breath itself is the continuous object of m...

                               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...

                         Dhammapda 79 (Sayings of the Dhamma) Paṇḍita (Wise) 79.     Dhammapīti sukhaṃ seti Delighting in the Dhamma, one sleeps happily Vippasannena cetasā With a mind that is serene Ariyappavedite dhamme In the Dhamma proclaimed by the Noble Ones. Sadā ramati paṇḍito The wise person always delights. Full Translation: He who delights in the Dhamma sleeps in happiness,  with a mind serene and clear.  In the Teaching proclaimed by the Noble Ones,  the wise one always finds joy. Story:  Mah ā Kappina  Thera Vatthu

                            Satipaṭṭhāna Sutta text we are studying today 0.1 evaṃ me sutaṃ Thus have I heard. The traditional opening formula of discourses, affirming that what follows was directly heard from the Buddha. It signifies authenticity and oral tradition. 0.2 ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. At one time the Blessed One was dwelling among the Kurus, in a market town of the Kurus named Kammāsadhamma . Gives historical/geographical context. The Kurus were a noble clan, and Kammāsadhamma was an important settlement. The sutta thus grounds itself in a real human setting. 0.3 tatra kho bhagavā bhikkhū āmantesi: There the Blessed One addressed the monks. Shows that the teaching was directed first to ordained disciples, but its significance extends to all seekers. 0.4–0.5 ‘bhikkhavo’ti. ‘bhadante’ti te bhikkhū bhagavato paccassosuṃ. ‘Monks,’ he said. ‘Vene...

1. The Importance of Spiritual Companionship The verse emphasizes that the people we associate with play a decisive role in shaping our moral and spiritual direction. Evil companions encourage carelessness, pride, and wrong actions, while noble friends ( kalyāṇamitta ) encourage restraint, humility, and wisdom.  Venerable  Channa’s downfall was not due to a lack of access to the Buddha’s teachings, but because he failed to value noble companionship. The teaching reminds us that spiritual life cannot be cultivated in isolation; our friendships either uplift us toward liberation or weigh us down in ignorance. 2. Arrogance as a Spiritual Obstacle Venerable  Channa’s arrogance illustrates how ego and pride can hinder even the most privileged disciple from achieving true progress. Despite being the Buddha’s close attendant during the renunciation, he could not see beyond his craving to status. He belittled Sāriputta and Moggallāna, not recognizing their depth of realization. T...

                         Dhammapda 78 (Sayings of the Dhamma) Paṇḍita (Wise) 78.     Na bhaje pāpake mitte One should not associate with evil friends. Na bhaje purisādhame One should not associate with men/women of base character. Bhajetha mitte kalyāṇe One should associate with noble (virtuous) friends. Bhajetha purisuttame One should associate with men of the highest character. Full Translation: One should not associate with evil friends.  One should not associate with men/women of base character.  One should associate with noble (virtuous) friends.  One should associate with men/women of the highest character. Story:  Channa Thera Vatthu

1. (kind) Correction as a Gift, Not an Insult When someone kindly corrects us, our first reaction is often to feel hurt or defensive. Yet correction ( ovāda ) is not meant to humiliate but to protect us from slipping deeper into error/mistake/fault ( akusala ). A wise person sees correction as a precious gift because it comes from someone who dares to care. To correct is to take responsibility for another’s growth, even at the risk of being disliked. Only the ego/personality belief ( sakkāya-diṭṭhi ) is bruised; the heart and conscience are strengthened. The verse reminds us that those who correct us  kindly (without an ulterior motive)  are not enemies but guardians of our integrity, dignity and happiness. 2. Prevention Is Better Than Cure Advising someone preventively ( anusāsanā ) is an act of foresight. It saves us from pain before the damage is done. A parent who warns a child about fire, or a teacher who advises students against harmful habits, embodies this princip...

                       Dhammapda 77 (Sayings of the Dhamma) Paṇḍita (Wise) 77.     O vadeyya anusāseyya Let one ( such as this) correct (one time) you, advise (multiple times) you (preventively), Asabbhā ca nivāraye; And restrain you others from rude behaviour. Satañ hi so piyo hoti, Such a person is pleasing to good people, Asataṃ hoti appiyo. But displeasing to the bad.  Full Translation: Let such a one correct you and advise you (preventively), and restrain others from rude behaviour. Such a person is pleasing to the good, but displeasing to the bad. Story:  Assaji Punabbasuka Vatthu

                            katamā ca, byagghapajja, paññāsampadā? idha, byagghapajja, kulaputto paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.ayaṃ vuccati, byagghapajja, paññāsampadā. katamā ca – and what (is), indeed, byagghapajja – Vyagghapajja, paññāsampadā? – the accomplishment of wisdom? idha – here, byagghapajja – Vyagghapajja, kulaputto –  a householder, son of a good family paññavā hoti – is wise, udayatthagāminiyā paññāya – with wisdom that goes (leads) to rise and fall ( the wisdom that goes to the arising and passing away of saṅkhāras ) samannāgato – endowed with, ariyāya – noble, nibbedhikāya – penetrative/breaking open/going through the heart of things (this characteristic of wisdom does not skim the surface. It pierces through the aggregates and formations to see their conditional nature, their origination and cessation.) sammā –...