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  Dhammapda 7-8 (Sayings of the Dhamma) Yamaka (Dichotomies ) 7. Subhānupassiṁ viharantaṁ, (Whoever lives) Focused on the pleasant indriyesu asaṁvutaṁ; Senses unguarded Bhojanamhi ca amattaññuṁ, Immoderate with food, kusītaṁ hīna vīriyaṁ; Lazy and sluggish, Taṁ ve pasahati māro, Will be overpowered by Mara vāto rukkhaṁva dubbalaṁ. As a weak tree is bent in the wind. 8. Asubhānupassiṁ viharantaṁ, (Whoever lives) Focused on the unpleasant Indriyesu susaṁvutaṁ; Senses  guarded Bhojanamhi ca mattaññuṁ, Moderate with food, Saddhaṁ āraddha vīriyaṁ; Confident and diligent, Taṁ ve nappasahati māro, Will not be overpowered by Mara Vāto selaṁva pabbataṁ. As a stone mountain is unmoved by the wind. Story:  Mahākāḷatthera Vatthu

  1. What is sīla ? 2. How do we understand  sīla  in our dhamma journey? 3. What does  sīla  mean to laypeople? -Not killing -Not stealing -Not sexually misbehaving - Not lying -Not taking any drink or drug to cloud the mind 4. What are the challenges with  sīla  practice? 5. How can we cultivate  sīla  to increase compassion and wisdom?

Dhammapda 6 (Sayings of the Dhamma) Yamaka (Dichotomies ) 6. Pare ca na vijānanti, Many do not realize mayamettha yamāmase; that we here must die Ye ca tattha vijānanti, For those who realize this, tato sammanti medhagā. Quarrels end Story:  KosambakaVatthu

 

 

 

  Lay people have to accomplish the four accomplishments—trust in the Buddha, Dhamma, Sangha ( saddhā ), morality ( sīla ) , generosity ( cāga ), and wisdom  ( paññā ) —to fulfill the four wishes. What is the basis for trust ( saddhā ) in the Buddha? How does a layperson cultivate trust ( saddhā )? It is said that a layman should trust in the Buddha's enlightenment. How can a layperson trust in the enlightenment of the Buddha? Understanding the Buddha's nine great qualities allows a layperson to put their trust ( saddhā ) in his enlightenment. Only by comprehending the Buddha's nine noble qualities can a layperson acquire trust ( saddhā ) To better understand these nine great qualities of the Buddha, it is helpful to number them. accomplished ( araham ) fully enlightened ( sammā-sambuddho ) endowed with clear vision (8 knowledges) and virtuous conduct (15 practices) ( vijjā-carana-sampanno ) well-gone ( sugato ) the knower of three worlds ( lokavidū ) the incomparable lead

  Dhammapda 5 (Sayings of the Dhamma) Yamaka (Dichotomies ) 5. Na hi verena verāni, Hatred through hatred sammantīdha kudācanaṁ never ends Averena ca sammanti, By non-hate alone does it end esa dhammo sanantano. This is an ancient truth Story: Kāḷayakkhinī Vatthu

Dear Dhamma Friends, Stay tuned for Wednesday, May 1 evening as we continue with our Dhammapariyesanā series #63.  Please join the host, Bhante Dr. Chandima, as he speaks with Ci Xin about how to effectively build a Sunday Dhamma School. Ci Xin's work as Chairperson of SKEDS (principal) at Seck Kia Eenh temple in Melaka has received special attention because she took on the challenge of transitioning the school from physical to online during the COVID-19 pandemic and then successfully bringing the online to physical class style by generating interest among the children and community.  As Patisota, we believe she has a lot to share with us about running an effective dhamma school in the face of challenges and taking dhamma schools to the next level of Buddhist education by keeping students engaged. Bio of Ci Xin Ci Xin was introduced to the Mahayana tradition when she was 7 years old, and her encounter with the Theravada tradition came 2 years later. Since then, she has identified a

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  Day 22 An Overview of the Sabbāsava Sutta Day 23 First Method: Seeing Day 24 Wise Attention as First Method of Seeing Day 25 Second Method: Sensory Restraint Day 26 Third Method: Wise Attention of Needs Day 27 Fourth Method: Tolerance Day 28 Fifth Method: Avoidance Day 29 Sixth Method: Destroying Day 30: Seventh Method: Developing Day 31: Final Review You can access all of the notes pertaining to the videos above at  https://patisota.blogspot.com/2024/03/Final-review-sabbasava-.html

  Dhammapda 3-4 (Sayings of the Dhamma) Yamaka (Dichotomies ) 3. Akkocchi maṁ avadhi maṁ, He abused me, attacked me   ajini maṁ ahāsi me; Defeated me, robbed me!   Ye ca taṁ upanayhanti, For those carrying on like this, veraṁ tesaṁ na sammati. Hatred does not end. Story: Tissatthera Vatthu 4. Akkocchi maṁ avadhi maṁ, He abused me, attacked me   ajini maṁ ahāsi me; Defeated me, robbed me!   Ye ca taṁ na upanayhanti, For those not carrying on like this, veraṁ tesūpasammati. Hatred ends. Story: Tissatthera Vatthu

Day 1 Introducing the Text Day 2 kāmasukhallikānuyogo Day 3 attakilamathānuyogo Day 4 The Noble Eightfold Path Day 5 sammā diṭṭhi Day 6 sammā saṅkappa Day 7 sammā vācā Day 8 sammā kammanta Day 9 sammā ājīva Day 10 sammā vāyāma Day 11 sammā sati Day 12 sammā samādhi Day 13 Review of the Noble Eightfold Path Day 14 The First Noble Truth Day 15 The Second Noble Truth Day 16 The Third Noble Truth Day 17 The Forth Noble Truth (a revisit) Day 18 For Four Noble Truths : 3 Perspectives (tiparivaṭṭa) and 12 Aspects Day 19 Dhamma Eye (Dhamma Cakkhu) and the Cry of deities in six heavens Day 20 Cry of Brahmās in 16 Brahmā realms and Monk Koṇḍañña's Sotāpatti Final Review You can access all of the notes pertaining to the videos above at https://patisota.blogspot.com/2023/11/final-review-dhammacakkapavattana-stta-bhante-dr-gangodawila-chandima.html

  Dhammapda 1-2 (Sayings of the Dhamma) Yamaka (Dichotomies ) Manopubbaṅgamā dhammā, manoseṭṭhā manomayā; Manasā ce paduṭṭhena, bhāsati vā karoti vā; Tato naṁ dukkhamanveti, cakkaṁva vahato padaṁ. Story: Cakkhupālatthera Vatthu All experience is preceded by mind,  Led by mind, Made by mind. Speak or act with a corrupted mind, And suffering follows As the wagon wheel follows the hoof of the ox. Manopubbaṅgamā dhammā, manoseṭṭhā manomayā; Manasā ce pasannena, bhāsati vā karoti vā; Tato naṁ sukhamanveti, chāyāva anapāyinī.   Story: Maṭṭhakuṇḍalī Vatthu All experience is preceded by mind,  Led by mind, Made by mind. Speak or act with a peaceful mind, And happiness follows Like a never-departing shadow.

  Khuddakapāṭha 9 (Minor Texts) Metta Sutta (Unlimited Friendliness ) 10.  Diṭṭhiñ ca anupagamma  sīlavā  , Without going back to wrong views,  virtuous,  Dassanena sampanno; and endowed with true insight, Kāmesu vineyya gedhaṁ, having removed all greed for sense pleasures,  Na hi jātu gabbhaseyyam punaretī ti. he will never come to lie in a womb again.

1.Is getting popularity important? 2. Why is it important for lay people to have a good reputation? 3. How does a layperson develop a good reputation? 4. If expecting a good reputation is considered harmful, why did the Buddha declare that it is a wish? 5. Why does a layperson want a good reputation for his or her family and teachers? 6. Are there any more places where the Buddha discussed how to earn reputation?

  Please see the Sutta's text and translation, as well as laypeople's first wish. https://patisota.blogspot.com/2023/12/pattakamma-sutta-word-to-word-translation-patisota.html 1. What's the difference between wealth and money? 2. The significance of gaining wealth in righteous ways. 3. What are the righteous jobs? 4. Is it easy or difficult to work with ethical works? If not, how should we perceive ethical jobs? 5.Does Buddhism teach against money? 6. Where is the problem? Is it the total avoidance of using wealth? or prudent use of wealth?

  Khuddakapāṭha 9 (Minor Texts) Metta Sutta (Unlimited Friendliness ) 8. Mettañca sabba lokasmim, With mettā for the whole world, Mānasaṁ bhāvaye aparimāṇaṁ; unfold a boundless heart: Uddhaṁ adho ca tiriyañca, above, below, all round, Asambādhaṁ averam asapattaṁ. unconstricted, without enemy or foe. 9.Tiṭṭhaṁ caraṁ nisinno v ā , When standing, walking, sitting, Sayāno  vā  yāvatāssa vigatamiddho; or lying down while yet unweary, Etaṁ satiṁ adhiṭṭheyya, keep this ever in awareness; Brahma metaṁ vihāram idhamāhu. for this, they say, is the highest form of living (attitude) in this life.

  Khuddakapāṭha 9 (Minor Texts) Metta Sutta (Unlimited Friendliness ) 7. Mātā yathā niyaṁ puttam Just as a mother at the risk of life Āyusā ekaputtamanurakkhe; loves and protects her child, her only child, Evampi sabbabhūtesu, so too for all beings Mānasaṁ bhāvaye aparimāṇaṁ. (One should) unfold a boundless heart.

  Unwise attention leads to not developing. 1. What is Bhāvanā? 2. Why is Bhāvanā? 3. Why is the meaning of the word Bhāvanā so ambiguous in context? 4. Why is the practice of seven awakening factors referred to as Bhāvanā rather than specific meditations? 5. Why should the seven awakening components under Bhāvanā be practiced in the context of vivekanissitaṃ, virāganissitaṃ, nirodhanissitaṃ, and vossaggapariṇāmiṃ ? 5. If Bhāvanā is merely one technique to deal with particular akusalas , how can we understand contemporary meditation concepts?