Paṭisota | From Mindful Insight to Heartfelt Wisdom

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Dhammapda 15-16 (Sayings of the Dhamma) Yamaka (Dichotomies ) 15. Idha socati pecca socati, (In this life) one who does (evil) grieves, grieves in the next, Pāpakārī ubhayattha socati; Evil one grieves in both worlds, So socati so vihaññati, He/She grieves and is afflicted with suffering, Disvā kammakiliṭṭhamattano. Seeing one's own defiled acts. Story:  Cundasūkarika Vatthu 16.  Idha modati pecca modati, (In this life) one who does (good) rejoices, rejoices in the next, Katapuñño ubhayattha modati; The meritorious rejoices in both worlds, So modati so pamodati, He/She enjoys and is delighted Disvā kammavisuddhimattano. Seeing one's own pure acts. Story:  Dhammikaupāsaka Vatthu

  MN 142: Dakkhiṇāvibhaṅga Sutta Ānanda, there are these four ways of purifying a Dāna. What four?  1. Dāna that’s purified by the giver, not the recipient.  2. Dāna that’s purified by the recipient, not the giver.  3. Dāna that’s purified by neither the giver nor the recipient.  4. Dāna that’s purified by both the giver and the recipient. (1) Dāna that’s purified by the giver, not the recipient.  Giver is ethical Recipient is unethical Money spent on Dāna is ethically obtained. Wholesome thoughts before, during, and after Dāna.  Trust in Kamma and the result. (2) Dāna that’s purified by the recipient, not the giver.  Giver is unethical Recipient is ethical Money spent on Dāna is unethically obtained. Unwholesome thoughts before, during, and after Dāna.  No trust in Kamma and the result. (3) Dāna that’s purified by neither the giver nor the recipient.  Giver is unethical Recipient is unethical Money spent on Dāna is unethically obtained. Unwholesome thoughts before, during, and after D

  Forgiving brings happiness, and harbouring hostility brings suffering.  Is confession or repentance a necessary precondition to the Buddhist practice of pardoning or forgiving? Buddhist teachings emphasize that forgiveness is unconditional and does not need repentance. Buddhist practitioners regularly train their minds to be adaptable and forgiving, even if the wrongdoer has not repented. -  Apology and forgiveness are two fundamental behaviors that can be viewed as two sides of the same coin. According to the Buddha, not forgiving people who have wronged us when they apologize is not a good act. E.g (1) The Aṅguttara Nikāya (AN) 2.21 and the (SN) 11.24 explain that there are two types of fools : the first being a person who does not see his or her hurt as a hurt , and the second,  one who does not rightfully pardon (in accordance with the Dhamma) another who has confessed his or her hurt . There are also two types of wise people: the first being one who sees his or her transgression

  1.  Start by choosing a comfortable seat. Sit upright and not too tight. Hands rest wherever they are most comfortable. Tongue on the roof of your mouth. 2.  Scan your body from the inside to determine its weight, shape, size, and other parameters. Please make sure not to attach to the body. 3.  Taking a deep breath will help to relax your body and relieve any tightness or tension. 4.  Watch your breath as it arises, remain, and depart. Make sure not to watch a few breaths at once. Observe one breath at a time. Try to watch another breath only after you're done with the first one. 5. Now, let’s shift the calmness of the breath toward the forgivance. - Forgiveness for Yourself There are many ways that I have hurt and harmed myself. I have betrayed or abandoned myself many times through thought, word, or deed, knowingly or unknowingly. Feel your own precious body and life. Let yourself see the ways you have hurt or harmed yourself. Picture them, remember them. Feel the sorrow you h

A man (Nakulapitu) who is sick is comforted by his wife (Nakulamatā), who tells him not to worry about dying because she can take care of the family and practice the Dhamma. After he gets better, he goes to see the Buddha to praise his lovely and smart wife. Worry 1 (taking care of children) “ Householder, don’t pass away with concerns. Such concern is suffering, and it’s criticized by the Buddha. Householder, you might think: ‘When I’ve gone, the housewife Nakula’s mother won’t be able to provide for the children and keep up the household carpets.’ But you should not see it like this. I’m skilled at spinning cotton and carding wool. I’m able to provide for the children and keep up the household carpets. So householder, don’t pass away with concerns … “Mā kho tvaṁ, gahapati, sāpekkho kālamakāsi. Dukkhā, gahapati, sāpekkhassa kālakiriyā; garahitā ca bhagavatā sāpekkhassa kālakiriyā. Siyā kho pana te, gahapati, evamassa. Siyā kho pana te, gahapati, evamassa: ‘na nakulamātā gahapatānī mam

1. Background Gratitude is a part of samma diṭṭhi https://patisota.blogspot.com/2021/06/tenfold-mundane-right-view-noble-right-view.html -Our default setting is "self-centredness". We are naturally ungrateful (default setting). Beware of passive-aggressive gratitude! I.e., “I’m grateful my annoying sibling/co-worker finally shut up” -Cetanā (intention) in regard to the gratitude - Kindness and all other brahmaviharas as offshoots of Gratitude Practice   - Self-care Self-care is gratitude, . Gratitude can be done on your own, but can also be a tool to deepen emotional intimacy. -Mindfulness practice requires gratitude (self-care). -Form of gratitude (generous appreciation and no stinginess [no macchariya]) -Opposite of gratitude (ungratefulness, envy) “Dveme, bhikkhave, puggalā dullabhā lokasmiṁ. Katame dve? Yo ca pubbakārī, yo ca kataññū katavedī. Ime kho, bhikkhave, dve puggalā dullabhā lokasmin”ti. “These two people are hard to find in the world. Which two? The one who is

Request for Eight Precepts  Ok āsa  Ahaṁ bhante, tisaraṇena saddhi ṁ , aṭṭhaṅga-samannāgataṁ sīlaṁ, dhammaṁ yācāmi, anuggahaṁ katvā sīlaṁ detha, me bhante.  anukampaṃ upādāya. Venerable sir, I would like to request the eight precepts with refuge in the Triple Gem. Please kindly grant me the request.  Dutiy ṁpi  Ok āsa  Ahaṁ bhante, tisaraṇena saddhi ṁ , aṭṭhaṅga-samannāgataṁ sīlaṁ, dhammaṁ yācāmi, anuggahaṁ katvā sīlaṁ detha, me bhante.  anukampaṃ upādāya. Venerable sir, for the second time,  I would like to request the eight precepts with refuge in the Triple Gem. Please kindly grant me the request.  Tatiya ṁpi  Ok āsa  Ahaṁ bhante, tisaraṇena saddhi ṁ , aṭṭhaṅga-samannāgataṁ sīlaṁ, dhammaṁ yācāmi, anuggahaṁ katvā sīlaṁ detha, me bhante. anukampaṃ upādāya. Venerable sir, for the third time,  I would like to request the eight precepts with refuge in the Triple Gem. Please kindly grant me the request.  Homage to the Buddha  Namo tassa bhagavato arahato sammāsambuddhasa (3 times)   Homag

  1. Start by choosing a comfortable seat. Sit upright and not too tight. Hands rest wherever they are most comfortable. Tongue on the roof of your mouth. 2.  Scan your body from the inside to determine its weight, shape, size, and other parameters. Please make sure not to attach to the body. 3.  Taking a deep breath will help to relax your body and relieve any tightness or tension. 4.  Wacth your breath as they arise, remain, and depart. Make sure not to watch a few breaths at once. Observe one breath at a time. Try to watch another breath only after you're done with the first one. 5. Now, let’s shift the calmness of the breath toward the gratitude. - First, "I'm grateful to the entire universe." -I am grateful to the world. - I am grateful to my parents -I am grateful to my siblings -I am grateful to my wife, husband, children, and family. -I am grateful for my teachers - I am grateful for  the opportunities I have had in my life, education, travel and work experie

Dhammapda 13-14 (Sayings of the Dhamma) Yamaka (Dichotomies ) 13. Yathā agāraṁ ducchannaṁ, An ill-thatched house, vuṭṭhī samativijjhati; As rain penetrates Evaṁ abhāvitaṁ cittaṁ, An uncultivated mind rāgo samativijjhati. So lust penetrates. 14.  Yathā agāraṁ suchannaṁ, A well-thatched house, vuṭṭhī na samativijjhati; As rain does not penetrate Evaṁ subhāvitaṁ cittaṁ, A well-cultivated mind. rāgo na samativijjhati. So lust does not penetrate Story: Nanda tthera  Vatthu

  A layperson should be concerned about the damages he or she may incur as a result of fire, floods, kings, thieves, or dissatisfied heirs during the Second Pattakamma stage. Buddhist followers should not wait until they experience losses or problems; instead, they should ensure that they are strong enough to deal with losses before they occur.  1. What are the issues caused by fire? 2. What are the issues caused by floods? 3. What are the issues caused by thieves? 4. What are the issues caused by displeasing heirs? 5. Why should one focus on potential losses after taking care of oneself and loved ones?

  Buddha said, “Abandon what is not skillful. One can abandon what is unskillful. If it were not possible, I would not ask you to do it.” — AN 2.19 (“Akusalaṁ, bhikkhave, pajahatha. Sakkā, bhikkhave, akusalaṁ pajahituṁ. No cedaṁ, bhikkhave, sakkā abhavissa akusalaṁ pajahituṁ, nāhaṁ evaṁ vadeyyaṁ:) Three levels of Kilesa 1. Anusaya (sleeping/latent) 2. Pariyutthana (arising/stage of manifestation) 3. Vitikkama (doing askuala/transgression) “Monks, there are these Seven Underlying Akusala Tendencies. Which seven? ( Sattime, bhikkhave, anusayā. Katame satta) “(1) The Underlying Akusala Tendency of sensual lust. ( Kāmarāgānusayo ) “(2) The Underlying Akusala Tendency of aversion. ( paṭighānusayo ) “(3) The Underlying Akusala Tendency of views. ( diṭṭhānusayo ) “(4) The Underlying Akusala Tendency of doubts. ( vicikicchānusayo ) “(5) The Underlying Akusala Tendency of conceit. ( mānānusayo ) “(6) The Underlying Akusala Tendency of passion for becoming. ( bhavarāgānusayo ) “(7) The Underlyin

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Dhammapda 11-12 (Sayings of the Dhamma) Yamaka (Dichotomies ) 11.  Asāre sāramatino, Those who consider the inessential to be essential sāre cāsāra dassino; And see the essential as inessential Te sāraṁ nādhigacchanti, Do not reach the essential, micchā saṅkappa gocarā . Living in the field of wrong intention. 12.  Sārañca sārato ñatvā, Those who know the essential to be essential asārañ ca asārato; And the inessential as inessential Te sāraṁ adhigacchanti, Reach the essential, sammā saṅkappa gocarā. Living in the field of right intention. Story:  Sāriputtatthera  Vatthu

1. What is  Pattakamma ? What should be done first with the wealth/money that one has obtained? 2. Why should one acquire wealth in the following manner? Can someone make money in ways other than the old ways? uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi 3. What is the meaning of sukheti (happy) pīṇeti (please)? Why do these two verbs need to be understood in their right context? 4. How and why should we prioritize allocating our wealth to the following people? - Oneself - Mother and father - Daughter/son/husband/wife/ workers/ servants - Friends/ Companions 5. Why should one prioritize happy parents over spouse and children? Is there any spiritual connection? 6. What do these concepts represent in terms of the successful allocation of money to the aforementioned groups? ṭhānagataṁ hoti pattagataṁ āyatanaso paribhuttaṁ

  Paññā p - higher ñā - knowing 1. What is Paññā ? 2. What are the types of Paññā ? - Paññā as the goal of the Noble Eightfold Path (Wisdom swells out of the right concentration) - Paññā as a part of three trainings ( Sīla , Sam ā dhi and Paññā ) - Paññā as a part of three types of acquiring (given in the Saṅgīti Sutta (DN 33) learned paññā ( suta-maya-paññā ) wisdom earned from reading books or listening to others. reflective paññā ( cint ā -maya-paññā ) Wisdom that comes from thought, logic, and reasoning. paññā from spiritual development ( bhāvanā-maya-paññā ) wisdom gained from direct spiritual experience. 3. What is Paññā for lay people according to the Pattakamma Sutta? 4. Why don't many dhamma speakers distinguish between lay people's and monastics' Paññā ? 5. Why is Paññā essential according to the Pattakamma Sutta?

  Practice by effort (with lot of efforts) Practice by default (naturally) 1. Understanding the workings of the basic Dhamma concepts - The Eightfold Noble Path - Dependent Origination - Taints ( Āsavas ) - Impurities ( Upakkilesa ) - Death and Rebirth 2. Understanding the Gradual Steps of Main Dhamma Concepts. 3. Every kusala act counts towards the practice. But how do we bring Kusala states to fruition? It is accomplished by turning those kusala states into perfections ( Paramitās ). Dāna pāramī : generosity, giving of oneself Sīla pāramī : virtue, morality, proper conduct Nekkhamma pāramī : renunciation Paññā pāramī : wisdom, discernment Viriya pāramī : energy, diligence, vigour, effort Khanti pāramī : patience, tolerance, forbearance, acceptance, endurance Sacca pāramī : truthfulness, honesty Adhiṭṭhāna pāramī : determination, resolution Mettā pāramī : goodwill, friendliness, loving-kindness Upekkhā pāramī : equanimity, serenity 4. Wise attention ( Yoniso Manasikāra ) and Reflecti