Paṭisota | From Mindful Insight to Heartfelt Wisdom

Dhammapda 25 (Sayings of the Dhamma) Appamāda ( Diligence) 25. Uṭṭhānena'ppamādena, Through effort and diligence, Saṁyamena damena ca; Restraint, and self-control Dīpaṁ kayirātha medhāvī, The wise person can become an island Yaṁ ogho nā'bhikīrati. No flood will overwhelm. Story:   Cūḷapanthaka Vatthu

                            The Paṭhamasamajīvī Sutta (AN 4.55) outlines how a loving couple can be reborn in the next life together. Given how the Buddha discusses the loving relationship in the next life, it provides many insights into how we should think about the Buddhist concept of a loving partnership.  1. Why did the Buddha agree to a Samsaric loving relationship? 2. Is a Samsaric  relationship essential for a couple? How does this relate to the main Buddhist concepts? 3. Is a Samsaric relationship necessary for a Buddhist to attain nibbāna? 4. How does a  Samsaric relationship help someone understand life and attain nibbāna? 5.  What role does Prince Siddhartha's loving relationship with Yasodhara have in his practice of perfections as a Bodhisattva? What if the Buddha did not have someone like Yasodhara, and was he able to carry out his bodhisattva practice alone? 6. Why do so many teachings in today's world devalue loving relationships regarding  nibbāna ? 7. What is

  Dhammapda 24 (Sayings of the Dhamma) Appamāda ( Diligence) 24. Uṭṭhānavato satimato, Energetic and mindful, Sucikammassa nisammakārino; Pure and considerate in action Saññatassa ca dhammajīvino, Restrained and who lives according to the Dhamma, Appamattassa yaso'bhivaḍḍhati.  Diligent, Glory grows for a person who is  Story:  Kumbhaghosaka Seṭṭhi Vatthu

Dhammapda 21-23 (Sayings of the Dhamma) Appamāda ( Diligence) 21. "Appamādo amata padaṁ" Diligence is the path to the Deathless; Pamādo maccuno padaṁ; Negligence the path to death. Appamattā na mīyanti, The diligent do not die; Ye pamattā yathā matā. The negligent are as if already dead. 22.  Etaṁ visesato ñatvā,  Knowing this distinction, Appamādamhi paṇḍitā; (in  diligence) sages  Appamāde pamodanti, Delight in  diligence Ariyānaṁ gocare ratā. In the field of the noble ones. 23.  Te jhāyino sātatikā, Absorbed in meditation, persevering,  Niccaṁ daḷha parakkamā; Always steadfast, Phusanti dhīrā nibbānaṁ, The wise touch Nibbāna, Yogakkhemaṁ anuttaraṁ. The ultimate rest from toil. Story:  Sāmāvatī  Vatthu

  Day 32 An Overview of the Pattakamma Sutta and the First Wish of a Layperson Day 33 Second Wish of a Layperson Day 34 Third Wish of a Layperson Day 35 Fourth Wish of a Layperson  Day 36 First Accomplishment of a Layperson Day 37 Second Accomplishment of a Layperson  Day 38 Third Accomplishment of a Layperson  Day 39 Fourth Accomplishment of a Layperson  Day 40: First Pattakamma Day 41 Second Pattakamma Day 42 Third Pattakamma Day 43: Fourth Pattakamma

  1. Who is the beneficiary of the layperson's fourth pattakamma ? 2. Why did the final pattakamma include offerings to monks and nuns? Does this imply that a layperson should not prioritize monks in the first place? 3. Should we look for better monks to offer the fourth pattakamma ? 4. What are the qualities of a good monastic, according to the fourth pattakamma ? 5. Why is the food offering referred to as " dakkhiṇā "? Why is not referred to as "dāna"? 6. What's the distinction between Hindu Dakkhiṇā  and Buddhist Dakkhiṇā ?

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Dhammapda 19-20 (Sayings of the Dhamma) Yamaka (Dichotomies ) 19.  Bahumpi ce sahitam bhāsamāno,  One who recites many teachings Na takkaro hoti naro pamatto; But, being negligent, (he) does not act accordingly, Gopov'a gāvo gaṇayaṁ paresaṁ, Like a cowherd counting others'' cows, Na bhāgavā sāmaññassa hoti. Does not attain the benefits of the contemplative (spiritual) life. 20.  Appampi ce sahitam bhāsamāno, One who recites but a few teachings Dhammassa hoti anudhammacārī; Yet lives according to the Dhamma, Rāgañ ca dosañ ca pahāya mohaṁ, Abandoning passion, ill will, and delusion, Sammappajāno suvimuttacitto; Aware and with mind well freed, Anupādiyāno idha vā huraṁ vā, Not clinging in this life or the next, Sa bhāgavā sāmaññassa hoti. Attains the benefits of the contemplative (spiritual) life. Story: Dvesah āyakabhikkhu   Vatthu

Dᴇᴀʀ Pᴀᴛɪsᴏᴛᴀ Fʀɪᴇɴᴅs, Wᴇ ᴀʀᴇ ᴘʀᴏᴜᴅ ᴛᴏ ᴀɴɴᴏᴜɴᴄᴇ ᴛʜᴇ ʟᴀᴜɴᴄʜ ᴏꜰ ᴏᴜʀ ɴᴇᴡ ʟᴏɢᴏ ᴀs ᴘᴀʀᴛ ᴏꜰ ᴛʜᴇ ᴏɴɢᴏɪɴɢ ᴇᴠᴏʟᴜᴛɪᴏɴ ᴏꜰ ᴛʜᴇ ᴀᴄᴛɪᴠɪᴛɪᴇs. Aꜰᴛᴇʀ ᴄᴀʀᴇꜰᴜʟ ᴄᴏɴsɪᴅᴇʀᴀᴛɪᴏɴ, ᴡᴇ ᴄʜᴏsᴇ ᴀ ɴᴇᴡ ʟᴏɢᴏ ᴛʜᴀᴛ ʀᴇꜰʟᴇᴄᴛs ᴀ ᴍᴏʀᴇ ᴍᴏᴅᴇʀɴ ʟᴏᴏᴋ ᴀɴᴅ ᴄᴀᴘᴛᴜʀᴇs ᴏᴜʀ ᴍɪssɪᴏɴ ᴛᴏ ᴅᴇʟɪᴠᴇʀ ᴇxᴄᴇʟʟᴇɴᴛ qᴜᴀʟɪᴛʏ, ᴘᴇʀꜰᴏʀᴍᴀɴᴄᴇ ᴀɴᴅ Dʜᴀᴍᴍᴀ sᴇʀᴠɪᴄᴇ ᴀᴄʀᴏss ᴛʜᴇ ᴀᴄᴛɪᴠɪᴛɪᴇs/ᴘʀᴏɢʀᴀᴍs ᴡᴇ ᴏꜰꜰᴇʀ. Tʜᴀɴᴋ ʏᴏᴜ ꜰᴏʀ ʙᴇɪɴɢ ᴡɪᴛʜ ᴜs ꜰᴏʀ ꜰɪᴠᴇ ʏᴇᴀʀs, ᴀɴᴅ ᴡᴇ ʜᴏᴘᴇ ʏᴏᴜ ᴡɪʟʟ ᴄᴏɴᴛɪɴᴜᴇ ᴛᴏ sᴜᴘᴘᴏʀᴛ ᴜs ᴀs ʏᴏᴜ ʟᴇᴀʀɴ ᴀʙᴏᴜᴛ ᴀʟʟ ᴏꜰ ᴛʜᴇ ᴀᴄᴛɪᴠɪᴛɪᴇs/ᴘʀᴏɢʀᴀᴍs ᴡᴇ ᴏꜰꜰᴇʀ ɪɴ ᴛʜᴇ ꜰᴜᴛᴜʀᴇ. Mᴀʏ ʏᴏᴜ ʙᴇ ᴡᴇʟʟ ᴀɴᴅ ʜᴀᴘᴘʏ﹗ Pᴀᴛɪsᴏᴛᴀ Tᴇᴀᴍ

                    

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  Dhammapda 17-18 (Sayings of the Dhamma) Yamaka (Dichotomies ) 17. Idha tappati pecca tappati, (Tormented) in this life and  (Tormented) in the next life, Pāpakārī ubhayattha tappati;  One who does evil is tormented in both worlds, “Pāpaṁ me katan”ti tappati, Here he/she is tormented, knowing, "I have done evil." Bhiyyo tappati duggatiṁ gato. Reborn in realms of woe, he is tormented all the more. Story:  Devadatta Vatthu 18.  Idha nandati pecca nandati, (Delighted) in this life and  (Delighted) in the next life, Katapuñño ubhayattha nandati; The meritorious rejoices in both worlds, “Puññaṁ me katan”ti nandati, He/She enjoys and is delighted,  knowing, "I have done merit." Bhiyyo nandati suggatiṁ gato. Reborn in realms of bliss, he is delighted all the more. Story:  Sumanā Dev ī  Vatthu

  1. What is the primary focus of a layperson concerning the third stage of wealth management? 2. What is the meaning of the Pali term "Bali"? 3. What was the reason for the Buddha's reintroduction of the Hindu Bali in a Buddhist context? 4. What is the recommended number of Balis for a layperson? 5. Are we already engaging in specific Balis as part of our spiritual journey through cultural practices? 6. Why is it necessary to pay taxes under the "Rāja Bali"? What is the correlation between the act of paying taxes and the pursuit of a spiritual journey in Buddhism? 7. Are good karmas necessary for Devā? If not, why do we give good karmas with Devā?