Paṭisota | From Mindful Insight to Heartfelt Wisdom

  Dhammapda 40 (Sayings of the Dhamma) Citta (Thought) 40. Kumbhūpamaṁ kāyamimaṁ viditvā, Knowing this body to be like a clay pot, Nagarūpamaṁ cittamidaṁ ṭhapetvā; Establishing this mind like a fortress Yodhetha māraṁ paññāvudhena, One should battle Mara with the sword of wisdom Jitañ ca rakkhe anivesano siyā. Protecting what has been won, clinging to nothing Story:  Pañcasata Bhikkhu Vatthu

  Aniccānupassīsutta AN 7.16 (Seven Sangha members who exemplify and are truly deserving of being recognized for embodying the 5-9 qualities of the Sangha.) Āhuneyyasutta AN 10.97 (Ten qualities that enable a Sangha member to be recognized as truly embodying and upholding the 5-9 virtues of the Sangha.) 5. Why are the Saṅgha referred to as " Āhuneyyo "? The Saṅgha are the most worthy recipients of gifts, even those brought from afar. 6. Why are the Saṅgha referred to as " Pāhuneyyo "? The Saṅgha are the most suitable recipients of the laypeople's hospitality. 7. Why are the Saṅgha referred to as " Dakkhineyyo "? The Saṅgha are the most worthy recipients of gifts offered in memory of departed relatives and friends. 8. Why are the Saṅgha referred to as " Añjalikaranīyo "? The  Saṅgha are  worthy of  añjali  reverence, deserving of respect and veneration.  The añjali hand posture offers both physical and symbolic benefits. Physicall...

               Whenever you’re ready, please repeat these phrases: I make a mindful commitment to reclaim and restore my well-being.   I will hold my heart with compassion, care, and metta. I welcome hope. I welcome peace. I welcome joy. I will exercise self-care and practice gentle consistency with myself. I will exercise the understanding that this will arrive with its own rhythm and way. I will honor and celebrate my ancestors with reverence. I will challenge my pain and suffering to experience joy and an abundance of metta. I will move away from scarcity towards abundance. I will ignite my inner strength and power that is beyond compare. I resist all harmful and hateful experiences. I welcome space for contemplation and care. I will armor myself to exercise acceptance. I will embrace acceptance. I will heal my body and my mind. Honoring each moment, each breath as a new opportunity to try again. Letting go of anger. Letting go of the worr...

  Yes, you can be wealthy and a practicing Buddhist. In the Pali Canon, wealth is not inherently seen as a barrier to spiritual progress, though it must be used mindfully and ethically. The Buddha taught that wealth can support both personal well-being and social good if managed with wisdom and generosity. A few key suttas illustrate how wealth can align with the Dhamma. 1. Right Living:   In the Noble Eightfold Path, Right Livelihood (samma ajiva) emphasizes earning wealth through ethical means. The Buddha discouraged occupations  (AN 5.177) that harm living beings (e.g., trading weapons, human trafficking, or poisons). Thus, wealth obtained ethically aligns with the Dhamma and allows practitioners to live comfortably while upholding morality. 2. Four Kinds of Happiness for a Layperson:    In the Anana Sutta (AN 4.62) , the Buddha identifies four kinds of happiness for householders:    - Ownership (Atthi Sukha): Happiness in having wealth gained thro...

    1. Why are the  Saṅgha  referred to as " supatipanno "? Supatipanno ( Practicing Well ): The  Saṅgha  follows the Buddha's teachings sincerely and practices the Dhamma correctly. 2. Why are the  Saṅgha  referred to as " ujupatipanno "? Ujupatipanno ( Practicing Straightly ): The  Saṅgha  practices the Dhamma with integrity, following a direct and honest path to liberation without deviation. 3.   Why are the  Saṅgha  referred to as " Ñ ā yapatipanno "? Ñ ā yapatipanno ( Practicing Wisely ): The  Saṅgha  practices the Dhamma wisely, understanding and applying the teachings with insight and discernment. 4.  Why are the  Saṅgha  referred to as " Sāmīcipaṭipanno "? Sāmīcipaṭipanno  ( Practicing Properly ): The  Saṅgha  practices in a way that is appropriate, embodying the teachings with propriety, respect, and discipline.

  Tolerance and patience are closely related but distinct qualities: Tolerance is the ability to accept and coexist with differences, difficulties, or discomforts, often involving the willingness to let go of judgments and opinions about things we might not agree with. It's typically about accepting something (e.g., beliefs, situations, or people) that may challenge or oppose our own preferences or beliefs without reacting negatively. Patience is the ability to endure or wait through challenging situations, delays, or frustration without losing composure. It involves calm perseverance and restraint, often in situations where we cannot control the outcome or timing. In short, tolerance is about accepting external differences or discomforts without resistance, while patience is about maintaining composure through challenging situations or waiting periods. They both involve managing our reactions, but patience often requires inner calm through prolonged difficulty, while tolerance i...

  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—t...