Paṭisota

11. Saṅghe Aveccappasāda — Unwavering Confidence in the Saṅgha saṅghe aveccappasādena samannāgato hoti : He is endowed with unwavering confidence in the Saṅgha. supaṭipanno bhagavato sāvakasaṅgho : The Saṅgha of the Blessed One’s disciples is well-practised. The complete formula is: supaṭipanno — well-practised, practising correctly in accordance with the Buddha’s teaching. ujupaṭipanno — practising straightforwardly, following a direct and upright path without deviation. ñāyapaṭipanno — practising in accordance with the liberation. sāmīcipaṭipanno — practising properly, practising in an appropriate and worthy manner. yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā — namely, the four pairs of persons and the eight types of individuals.  esa bhagavato sāvakasaṅgho — this is the Saṅgha of the Blessed One’s disciple āhuneyyo — worthy of gifts brought from afar, deserving offerings made with reverence. pāhuneyyo — worthy of hospitality, deserving offerings and hospitality...

10. Dhamme Aveccappasāda — Unwavering Confidence in the Dhamma dhamme aveccappasādena samannāgato hoti: He is endowed with unwavering confidence in the Dhamma. svākkhāto bhagavatā dhammo: The Dhamma has been well expounded by the Blessed One. svākkhāto — “well expounded,” clearly and correctly taught. sandiṭṭhiko — “visible here and now,” capable of being directly seen and understood/realized. akāliko — “timeless,” not dependent upon a particular time for its truth or validity. ehipassiko — “inviting one to come and see,” encouraging direct examination and personal verification. opanayiko — “leading onward,” leading the practitioner toward spiritual development and liberation. paccattaṃ veditabbo viññūhi — “to be personally understood by the wise,” something that must be directly experienced and understood by each wise person for themselves. Further Notes For a more detailed explanation of the six great qualities of the Dhamma, please click on each of the following two links s...

  9. Buddhe Aveccappasāda — Unwavering Confidence in the Buddha buddhe aveccappasādena samannāgato hoti: He is endowed with unwavering confidence in the Buddha. iti pi so bhagavā: Indeed, the Blessed One is… arahaṃ — “ the Worthy One ,” one who is free from the defilements and worthy of offerings and veneration. sammāsambuddho — “ the Perfectly and Completely Awakened One ,” one who has fully discovered and understood the Dhamma through his own wisdom. vijjācaraṇasampanno — “ one endowed with knowledge and conduct ,” possessing both profound spiritual knowledge and exemplary conduct. sugato — “ the Well-Gone One ,” one who has gone well by following the noble path and has reached the highest spiritual destination. lokavidū — “ the Knower of the World ,” one who understands the world and its nature, including the conditioned existence of beings. anuttaro purisadammasārathi — “ the unsurpassed guide of persons who can be trained ,” one who skillfully guides those capable of sp...

8. Samphappalāpa — Abstaining from Frivolous Talking 8.1 Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati: Furthermore, householders, the noble disciple reflects in this way: The noble disciple continues the same method of wise reflection ( paṭisañcikkhati ) , now applying it to frivolous chatter ( samphappalāpa ) . 8.2 Yo kho maṃ samphabhāsena samphappalāpabhāsena samudācareyya, na metaṃ assa piyaṃ manāpaṃ. If someone were to address me with idle talk, with speech consisting of frivolous chatter, that would not be pleasing or agreeable to me. The disciple considers his/her own experience. He/she recognizes that being subjected to pointless, excessive, or frivolous talk is not something he/she finds pleasant or worthwhile . 8.3 Ahañceva kho pana paraṃ samphabhāsena samphappalāpabhāsena samudācareyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. And if I were to address another person with idle talk, with speech consisting of frivolous chatter, that would likewise be unpleasant and...

7. Pharusavācā — Abstaining from Harsh Speech 7.1 Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati: Furthermore, householders, the noble disciple reflects in this way: The noble disciple continues the same practice of wise reflection ( paṭisañcikkhati ) , now applying it to harsh or abusive speech ( pharusā vācā ) . 7.2 Yo kho maṃ pharusāya vācāya samudācareyya, na metaṃ assa piyaṃ manāpaṃ. If someone were to address or speak to me with harsh speech, that would not be pleasing or agreeable to me. The disciple begins with his own experience. He recognizes that being spoken to harshly, rudely, or abusively is unpleasant . 7.3 Ahañceva kho pana paraṃ pharusāya vācāya samudācareyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. And if I were to address or speak to another person with harsh speech, that would likewise be unpleasant and disagreeable to that person. The reflection is then extended to another person. If I dislike being spoken to harshly, I should recognize that another person...

Click here to view past class dates and lesson topics

6. Pisuṇavācā — Abstaining from Divisive Speech 6.1 Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati: Furthermore, householders, the noble disciple reflects in this way: The noble disciple continues the same method of wise reflection ( paṭisañcikkhati ) , now applying it to divisive or slanderous speech ( pisuṇā vācā ) . 6.2 Yo kho maṃ pisuṇāya vācāya mitte bhindeyya, na metaṃ assa piyaṃ manāpaṃ. If someone were to cause my friends to become divided from me through divisive speech, that would not be pleasing or agreeable to me. The disciple considers his/her own experience. He recognizes that having someone damage his friendships through slander, or words that create division, would be painful and unwelcome . 6.3 Ahañceva kho pana paraṃ pisuṇāya vācāya mitte bhindeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. And if I were to cause another person's friends to become divided from them through divisive speech, that would likewise be unpleasant and disagreeable to that person. T...

5. Musāvāda — Abstaining from False Speech 5.1 Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati: Furthermore, householders, the noble disciple reflects in this way: The Buddha continues the same method of wise reflection ( paṭisañcikkhati ), now applying it to speech—specifically, false or deceptive speech. 5.2 Yo kho me musāvādena atthaṃ bhañjeyya, na metaṃ assa piyaṃ manāpaṃ. If someone were to harm or undermine my interests through false speech, that would not be pleasing or agreeable to me. The disciple begins by considering his own experience. He/she recognizes that being harmed, deceived, or having one's interests damaged through false speech is unpleasant. 5.3 Ahañceva kho pana parassa musāvādena atthaṃ bhañjeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. And if I were to harm or undermine another person's interests through false speech, that would likewise be unpleasant and disagreeable to that person. The reflection is extended to another person. Just as I do not ...