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?

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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