Paṭisota

Before tasting honey, you believe others when they say it is sweet. That is trust in the Buddha ( saddhā ). But once you taste the honey yourself, you no longer rely on others’ words. You know directly. Arahant Sāriputta was like that. Ordinary people follow the Dhamma through  saddhā . Noble disciples follow the Dhamma through direct knowledge/experience of the Noble Path. 1. Trust in the Teacher as the Beginning of the Path The story shows that trust ( saddhā ) is an essential starting point in the Buddhist path. For most practitioners, the truths of the Dhamma are initially accepted through trust in the Buddha’s enlightenment and compassion. Since the Deathless ( amata , Nibbāna) has not yet been personally realized, one needs to rely on the guidance of the Buddha and the testimony of the noble disciples. This trust is not blind devotion but a functional confidence that motivates practice. It opens the door to ethical discipline, meditation, and wisdom, allowing practitioners t...

                          Dhammapda 97 (Sayings of the Dhamma) Arahanta (Fully liberated one) 97. Assaddho akataññū ca  Having personally verified trust in the Buddha, and no longer placing trust in other teachings or their teachers, one comes to know awakening ( akata means Nibbāna). Sandhicchedo ca yo naro The person who has cut the bonds (the cycles of kamma and kilesa ). Hatāvakāso vantāso Who has destroyed opportunities for rebirth and expelled sensual pleasure (rooted in sensuality through the path of the Four Noble Awakenings). Sa ve uttama poriso — He indeed is the supreme person. Full Translation: A person who, having personally verified trust in the Buddha, no longer places trust in other teachings or their teachers, and who knows the Unconditioned—awakening (Nibbāna)—has cut the bonds that sustain the cycle of kamma and defilements. Such a person has destroyed the opportunities for future rebirth and ha...

  1. Matta Meditation Transcript 2. Why is Matta Meditation (Talk)  3. Walking Meditation 

1. What Is to Be Understood about Perception “Saññā bhikkhave veditabbā, saññānaṃ nidānasambhavo veditabbo, saññānaṃ vemattatā veditabbā, saññānaṃ vipāko veditabbo, saññānirodho veditabbo, saññānirodhagāminī paṭipadā veditabbā” ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ. “Monks, perception is to be understood; the origin of perception is to be understood; the diversity of perception is to be understood; the result of perception is to be understood; the cessation of perception is to be understood; and the path leading to the cessation of perception is to be understood. This was said — but with reference to what was it said?” As with kāma and vedanā , the Buddha applies the same sixfold penetrative framework to saññā .  Perception is not merely a cognitive function — it is a conditioned process that must be fully known for liberation. 2. The Six Types of Perception Chayimā bhikkhave saññā: rūpasaññā saddasaññā gandhasaññā rasasaññā phoṭṭhabbasaññā dhammāsaññā. “Monks, there...

1. What Is to Be Understood about Feeling “Vedanā bhikkhave veditabbā, vedanānaṃ nidānasambhavo veditabbo, vedanānaṃ vemattatā veditabbā, vedanānaṃ vipāko veditabbo, vedanānirodho veditabbo, vedanānirodhagāminī paṭipadā veditabbā” ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ. Monks, feeling is to be understood; the origin of feeling is to be understood; the diversity of feeling is to be understood; the result of feeling is to be understood; the cessation of feeling is to be understood; and the path leading to the cessation of feeling is to be understood.  This was said — but in reference to what was it said? The Buddha introduces a sixfold investigative framework for vedanā . Feeling is not merely something to experience — it must be penetrated with wisdom to end dukkha . 2. The Three Kinds of Feeling Tisso imā bhikkhave vedanā: sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Monks, there are these three kinds of feeling: pleasant feeling, painful feeling, and neither-p...