Paṭisota

                         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...

4.3  Dhammānupassanā: Contemplation of the Twelve Sense Bases  ( āyatanesu ) Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu? Again, further, bhikkhus, a bhikkhu dwells contemplating mental phenomena as mental phenomena about the six internal and external sense bases. And how, bhikkhus, does a bhikkhu dwell contemplating mental phenomena as mental phenomena about the six internal and external sense bases? This passage introduces sense-based contemplation ( āyatana-anupassanā ) as a mode of dhammānupassanā . The emphasis is not on sensory objects alone, but on the entire experiential field where internal faculties and external objects meet, forming the primary ground for craving, aversion, and delusion. 4.3.1   Eye and Visible Forms Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṃ paṭ...

                          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...