Paṭisota

3. Adinnādāna — Abstaining from Taking What Is Not Given 3.1 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 taking what has not been given. 3.2 Yo kho me adinnaṃ theyyasaṅkhātaṃ ādiyeyya, na metaṃ assa piyaṃ manāpaṃ. If someone were to take from me what has not been given, what is regarded as theft, that would not be pleasing or agreeable to me. The disciple begins with his own experience. He recognizes that having something taken without permission is unpleasant . 3.3 Ahañceva kho pana parassa adinnaṃ theyyasaṅkhātaṃ ādiyeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. And if I were to take from another what has not been given, what is regarded as theft, that would likewise be unpleasant and disagreeable to that person. He then applies the same reflection to another person: just as I dislike having my pro...

                                2. Pāṇātipāta — Abstaining from Taking Life 2.1 Idha, gahapatayo, ariyasāvako iti paṭisañcikkhati: Here, householders, a noble disciple reflects in this way: The Buddha introduces a process of wise reflection ( paṭisañcikkhati ) . The ethical principle is not presented merely as a rule, but as something understood through careful consideration. 2.2 ‘Ahaṃ khosmi jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Indeed, I desire to live, I do not desire to die, I desire happiness, and I am averse to dukkha . The noble disciple begins with a recognition of his or her own fundamental experience: life is valued, death is unwanted, happiness is desired, and dukkha is rejected . 2.3 Yo kho maṃ jīvitukāmaṃ amaritukāmaṃ sukhakāmaṃ dukkhappaṭikūlaṃ jīvitā voropeyya, na metaṃ assa piyaṃ manāpaṃ. If someone were to deprive me of life—me who wish to live, who do not wish to die, who desir...

1. Evaṃ me sutaṃ— Thus have I heard— The standard opening formula of the early discourses, indicating the text comes from the oral tradition (usually attributed to Ānanda). 1.1   Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena vel̤udvāraṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. On one occasion, the Blessed One, while wandering on tour in the Kosala country with a large community of monks, arrived at a Brahmin village of the Kosalans named Veludvāra. The Buddha is on a teaching journey, accompanied by many monks, and stops at this specific village. 1.2   assosuṃ kho te vel̤udvāreyyakā brāhmaṇagahapatikā: The Brahmin householders of Veludvāra heard (this): The local laypeople receive news of the Buddha’s arrival. 1.3   “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ vel̤udvāraṃ anuppatto. Indeed, sirs, the ascetic Gotama, the son of the Sakyans, who went forth from the Sak...

𝐂𝐚𝐥𝐥 𝐟𝐨𝐫 𝐎𝐏𝐑𝐂 (𝐎𝐧𝐥𝐢𝐧𝐞 𝐏𝐚̄𝐥𝐢 𝐑𝐞𝐚𝐝𝐢𝐧𝐠 𝐂𝐥𝐚𝐬𝐬) 𝐂𝐨𝐨𝐫𝐝𝐢𝐧𝐚𝐭𝐨𝐫 (𝐈𝐦𝐦𝐞𝐝𝐢𝐚𝐭𝐞 𝐕𝐚𝐜𝐚𝐧𝐜𝐲) OPRC is seeking a volunteer coordinator to help manage and support our weekly (every Thursday) online class (from 6pm to 7.30pm KUL time) 𝐏𝐫𝐞𝐟𝐞𝐫𝐫𝐞𝐝 𝐂𝐚𝐧𝐝𝐢𝐝𝐚𝐭𝐞 •Female (preferred) •Young to middle-aged (60 years of age or below) •Friendly, Punctual, responsible, organized, and able to communicate. * Applicants of any nationality are welcome to apply 𝐑𝐞𝐬𝐩𝐨𝐧𝐬𝐢𝐛𝐢𝐥𝐢𝐭𝐢𝐞𝐬 -Post weekly WhatsApp polls and share class materials. -Emcee the Thursday class (opening and closing announcements). -Serve as the main liaison between Bhante and participants. -Respond to inquiries and help promote OPRC. -Guide participants in offering a virtual bow at the end of class. -Coordinate the collection of navakamma dāna (ang pau) offerings from students who wish to express gratitude for the Dhamma teachings through weekly or monthly online offerin...

Common Mistakes We Make in Think 1. Planning Fallacy (underestimating how much time, effort, or resources a task will require).  Eg:   This project will take only two days,  even though similar projects have repeatedly taken much longer. 2. Overgeneralization (drawing a broad conclusion from one or two experiences). Eg:   One person betrayed me, so nobody can be trusted 3. Jumping to Conclusions (deciding something without sufficient evidence).  Eg:   He/she didn’t reply, so she/he must be angry with me. 4.  Mind Reading (assuming we know what another person is thinking).  Eg:   He/she thinks I’m incompetent. 5.  Catastrophizing (imagining the worst possible outcome). Eg: If I lose this job, my whole life will be ruined. 6.  Emotional Reasoning (treating feelings as proof of reality). Eg:  I feel afraid, therefore something bad must happen. 7. Confirmation Bias (looking mainly for information that supp...