Paṭisota | From Mindful Insight to Heartfelt Wisdom

  Dhammapda 38/39 (Sayings of the Dhamma) Citta (Thought) 38. Anavaṭṭhita cittassa, For those who are unsteady of mind, saddhammaṁ avijānato; Who do not know true Dhamma, Pariplava pasādassa, And whose serenity wavers, paññā na paripūrati. Wisdom does not mature. 39. Anavassuta cittassa, For one who is awake, ananvāhata cetaso; Whose mind is not overflowing, Puññapāpa pahīnassa, And who has abandoned both merit and demerit,  natthi jāgarato bhayaṁ. Fear does not arise for one who does not fall into rest clouded by defilements. Story: Cittahattha thera vatthu

  1. Why is the Buddha's Dhamma referred to as " ehipassiko "? Ehipassiko is a Pali term that translates to "come and see" or "come and experience for yourself." It's a key characteristic of the Buddha’s teachings, inviting people to examine, experience, and test the Dhamma (the Buddha's teachings) personally before accepting it. This approach is rooted in an open, empirical attitude: rather than accepting teachings based solely on tradition, faith, or authority, practitioners are encouraged to verify the truth through their own experience. This principle underscores that the Dhamma is meant to be practiced, experienced, and validated in one's own life, rather than accepted blindly. It reflects the Buddha’s emphasis on critical inquiry and personal understanding, making the teachings accessible, transparent, and free from dogma or mystery. 2. Why is the Buddha's Dhamma referred to as " opanayiko "? Opanayiko is a Pali term me

  1. Can we cover bad karma with good karmas? (kusalena pithīyati) yes (sometimes fully, sometimes partially and sometimes cannot at all) Yassa pāpaṁ kataṁ kammaṁ, kusalena pithīyati;  Somaṁ lokaṁ pabhāseti, abbhā muttova candimā.   ( Aṅgulimāla Sutta MN 86 &  Dhammapada 173 ) Someone whose bad karmas cleared by the good karmas,lights up the world,like the moon freed from clouds. Aṅgulimāla Story Aṅgulimāla  grew up as a bright young man in Sāvatthī and became his teacher’s favorite student. However, out of jealousy, his fellow students conspired to turn the teacher against him. Hoping to rid himself of  Aṅgulimāla , the teacher assigned him an impossible and deadly task: to collect a thousand human fingers as a final requirement for completing his studies. After  Aṅgulimāla  passed away, some monks asked the Buddha about his future life. When the Buddha revealed that Angulimala had attained Arahantship—meaning he would have no future lives—the monks were surprised. How could some

  Anussati? Recollection Sarati? Remember Anussarati?  Remember the manner in which the 24 great qualities were presented. Significance of Ti-Ratana Meditation (I) The Dhammapada (Verses 296, 297, and 298) mention that the Buddha's disciples who consistently practice the recollection of the Triple Gem 'ever awaken happily -Suppabuddhaṁ pabujjhanti sadā Gotamasāvakā, Gotama’s disciples always awake to a good wakening, yesaṁ divā ca ratto ca niccaṁ Buddhagatā sati. those who day and night constantly have recollection/mindfulness of the Buddha. (Dhammapada 296) -Suppabuddhaṁ pabujjhanti sadā Gotamasāvakā, Gotama’s disciples always awake to a good wakening, yesaṁ divā ca ratto ca niccaṁ Dhammagatā sati. those who day and night constantly have recollection/mindfulness of the Dhamma. (Dhammapada 297) -Suppabuddhaṁ pabujjhanti sadā Gotamasāvakā, Gotama’s disciples always awake to a good wakening, yesaṁ divā ca ratto ca niccaṁ  Saṅgha gatā sati. those who day and night constantly have

  1. What is the meaning of "Dhamma"? Are there various contextual interpretations of the term? 2. What was the state of the Dhamma before the Buddha's emergence? (Nagara Sutta SN 12.65) 3. Why did the Buddha initially hesitate to teach or share the Dhamma after his enlightenment? (Mahākhandhaka KD 1) 4. Why is the Buddha's Dhamma not considered a divine revelation? It transcends both revelation and legendary speculation with theological implications; instead, it represents the enduring Truth that prevails throughout the Universe—a unique discovery by the Buddha.  (Kesamuttisutta, AN 3.65) ,  (Alagaddūpamasutta MN 22) . 5. Why is the Buddha's Dhamma referred to as " svākkhāto "? The Dhamma is masterfully expounded by the Teacher; it is excellent in its beginning, middle, and end. It is free from contradictions and interpolations, maintaining a steadfast and direct path. Just as every drop of ocean water shares the singular taste of salt, the Dhamma cons

  Dhammapda 36/37 (Sayings of the Dhamma) Citta (Thought) 36. Sududdasaṁ sunipuṇaṁ, The thought, hard to see, subtle yattha kāmanipātinaṁ; Alighting where it wishes Cittaṁ rakkhetha medhāvī, The sage protects the thought cittaṁ guttaṁ sukhāvahaṁ. The watched thought brings happiness. Story: Aññatara ukkaṇṭhita bhikkhu vatthu 37. Dūraṅgamaṁ ekacaraṁ Far-ranging, solitary, asarīraṁ guhāsayaṁ; Incorporeal and hidden (is the thought) Ye cittaṁ saṁyamessanti, Those who restrain it mokkhanti mārabandhanā. Will be freed from Māra's bonds. Story: Saṅgharakkhita bhāgineyya thera vatthu

  1. Why is the Buddha called " satthā devamanussānaṃ "? The Buddha is the greatest teacher for both devas and humans. His teaching approach varies according to the individual, employing one of three methods: the gentle way, the harsh way, or a combination of both. Additionally, his teachings encompass a range of other important elements. (i) The sequence of topics he uses to introduce newcomers to Buddhism. Ānupubbikathā refers to a gradual or sequential teaching method in Buddhism, often used to introduce concepts progressively, making them easier to understand and integrate. This approach emphasizes starting with foundational ideas before moving on to more advanced teachings. 1. The Wonders of Generosity (Dāna):   Generosity is a powerful practice that cultivates compassion and strengthens community bonds. When we give without expecting anything in return, we experience a deep sense of fulfillment and joy. Generosity not only benefits others but also enriches our own live

What is Reflection? Reflection is the ability to recognize and evaluate the intentions, outcomes, and drawbacks of our actions, speech, and thoughts before, during and after each activity. Evameva kho, rāhula, paccavekkhitvā paccavekkhitvā kāyena kammaṁ kattabbaṁ, paccavekkhitvā paccavekkhitvā vācāya kammaṁ kattabbaṁ, paccavekkhitvā paccavekkhitvā manasā kammaṁ kattabbaṁ  (Ambalaṭṭhikarāhulovādasutta MN 61) Rāhula, bodily (kāya) kamma should be done with reflection, verbal (vacī) kamma should be done with reflection, mental kamma (mano) should be done with reflection. Why is a lack of reflection an issue?  It leads to an inability to recognize the true nature of the mental states associated with our actions, speech, and thoughts, a condition known as apaccavekkhaṇā (not discerning the inherent qualities of phenomena). Importance of Reflection ( Iṭṭhadhammasutta AN 10.73) Here are ten roadblocks to the ten likable, desirable, and rare qualities in the world: 1. Wealth: Sloth and lack o

Belief in the existence/presence of  devās  is an integral aspect of   Sammā Diṭṭhi (right view).    According to the Culla Niddesa, there are several types of  devās :  - Uppatti Dev ā s : This category includes kings, queens, and other royal figures.   - Sammutī Dev ā s : These are the devas residing in the six heavenly realms.   - Visuddhi Dev ā s : This group encompasses arhants and Pacceka Buddhas, individuals who have attained high levels of spiritual purity.   - Devātideva : This is the supreme deva (Samm ā Samb uddha), regarded as the highest among the deities due to unparalleled purity.  This classification highlights the diverse nature of divine beings within Buddhist cosmology. 1.  Humans have the potential to embody  devā -like qualities. - Brahmavihāra (Aṭṭhakanāgara sutta MN 52) - By being good parents to your children. (Brahma sutta AN 4.63) - Couples (partners) can either live as if they are divine beings ( devā ) or descend into a more destructive, devilish existenc

  Dhammapda 35 (Sayings of the Dhamma) Citta (Thought) 35. Dunniggahassa lahuno, The thoughts, hard to manage, Yattha kāmanipātino; Flighty- alighting where it wishes- Cittassa damatho sādhu, One does well to tame. Cittaṁ dantaṁ sukhāvahaṁ. Disciplined thought brings happiness. Story: Aññatara bhikkhu vatthu

   1. Why is the Buddha called " lokavid ū "? The Buddha possesses a profound understanding of the world, encompassing all aspects of sensory experience. This includes a complete awareness of the arising and ceasing of all sensory phenomena, which reflects the depth of the Samma Sambuddha's knowledge. (see SN 35.23 Sabba Sutta)  - The Buddha teaches that true world exploration cannot be achieved alone through physical travel. For a deeper understanding, one must delve into the insights found in the Rohitassa Sutta (AN 4.45).  Download - Saṅkhāra World (3 main worlds and 31 realms):  Sensual 11 Material 16 immaterial 4. 2. Why is the Buddha called " Anuttaro Purisadamma S ā rathi "? The Buddha surpasses all beings in virtue, concentration, and wisdom, which is why he is called " anuttaro ."  The term " Purisadamma Sārathi " signifies his ability to guide and discipline even the most difficult individuals, whether human, animal, or non-human. F

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  Dhammapda 33-34 (Sayings of the Dhamma) Citta (Thought) 33. Phandanaṁ capalaṁ cittaṁ, The restless, agitated thought, dūrakkhaṁ dunni vārayaṁ; Hard to protect, hard to prevent, Ujuṁ karoti medhāvī, The sage makes straight, usukāro'va tejanaṁ. As a fletcher the shaft of an arrow 34.  Vārijo'va thale khitto, Like a fish out of water, okamokata ubbhato; Thrown on dry ground, Pariphandati'daṁ cittaṁ, This thought agitates, māradheyyaṁ pahātave. Trying to escape Mara's command (Hence should one abandon the realm of Mara). Story: Meghiya bhikkhu

  Dhammapda 32 (Sayings of the Dhamma) Appamāda ( Diligence) 32. Appamāda rato bhikkhu, The monastic who delights in diligence pamāde bhayadassi vā; And fears negligence Abhabbo parihānāya, Is incapable of backsliding nibbānasseva santike. And is quite close to Nibbana Story: Nigamatissa bhikkhu

                      The Pali word for sensual pleasure is " kāma ," while the term for lust is " kāmarāga ." There are two forms of kāma . 1.  Vatthu kāma  (Sensual pleasure as an object): The actual objects of sensual pleasure themselves, such as sights, sounds, smells, tastes, touch and thoughts. Vatthu Kama focuses on the sensory experiences available in the world. While these objects are not inherently defiled, greed to them can lead to Kilesa K ā ma if one becomes greedy. 2.  Kilesa kāma (Sensual pleasure as a defilement): This refers to the greed for sensual pleasures that lead to mental defilements.  Being able to enjoy sensual pleasures is indeed a blessing   However, due to certain akusala kamma, the mind may not naturally incline toward the enjoyment of fine food, clothing, vehicles, or the five refined forms of sensual stimulation ( na uḷāresu pañcasu kāmaguṇesu bhogāya cittaṁ namati ), as mentioned in AN 9.20 of the Vel ā ma Sutta. 1. Understanding S

  1. Why is the Buddha called " arahaṃ "? - breaker of the spokes of the wheel of samsara ( ārakattā arahaṃ ) - destroyer of the akusala enemies, wielding the weapon of wisdom ( paññāsatthena arīnaṃ hatattāpi arahaṃ) - the one most worthy of the requisites ( paccayādīnaṃ arahattāpi arahaṃ) - the Buddha never engages in any akusala, even in secret ( pāpakaraṇe rahābhāvatopi arahaṃ) 2. Why is the Buddha called  " sammāsambuddho "? Sammā sāmañca sabbadhammānaṃ buddhattā (The Buddha acquired all the essential Dhamma expertise through five key avenues.) (i) The Buddha fully knew all that needed to be known. (abhiññeyye dhamme abhiññeyyato buddho) (ii) The Buddha completely realized everything that was meant to be fully understood. (pariññeyye dhamme pariññeyyato) (iii) The Buddha entirely relinquished all that needed to be given up. (pahātabbe dhamme pahātabbato) (iv) The Buddha fully realized all that is meant to be realized. (sacchikātabbe dhamme sacchikātabbato) (v)