Paṭisota | From Mindful Insight to Heartfelt Wisdom

  1. What is the flood ( ogha ) in Buddhist teachings? 2. Why can Trust ( saddhā ) help someone cross the flood? 3. What ocean is meant by the Yakkha in the Āḷavaka Sutta ? 4. How can someone cross the ocean of  saṃsāra  using diligence? 5. What is dukkha ? 6. How to overcome dukkha ? 7. Why does the right effort and kusala energy help someone go past dukkha ? 8. How does someone purify from wisdom? 9. Are there differences in different types of wisdom? 10. Why is purification related to wisdom?

  Translation of Mettā Loving-Kindness? Unlimited Friendliness?  Mettā for 5 groups 1. Oneself 2. Loved ones 3. Neutral ones 4. Challenging or difficult ones 5. All living beings  To what extent should we engage in the practice of Mettā? I. By "practiced" ( āsevitāya ) is meant the ardent practice of metta, not as a mere intellectual exercise, but by committing oneself wholeheartedly to it and making it life's guiding philosophy, something which conditions one's attitudes, outlook and conduct. II. By "developed" ( bhāvitāya ) is implied the various processes of inner culture and mental integration effected by the practice of meditation on universal love. III. "Unrelentingly resorted to" ( bahulīkatāya ) emphasizes repeated practice of metta all through one's waking hours, in deed, word and thought, and maintaining the tempo of metta-awareness throughout. IV. "Used as one's vehicle" ( yānīkatāya ) signifies a "total commitment

 Ten Perceptions ( saññā ) The perception of impermanence ( anicca saññā ) the perception of not-self ( anatta saññā ) the perception of unattractiveness ( asubha saññā ) the perception of danger ( ādīnava saññā ) the perception of abandoning ( pahāna saññā ) the perception of dispassion (virāga saññā) the perception of cessation ( nirodha saññā ) the perception of non-delight in the entire world ( sabbaloke anabhirata saññā ) the perception of impermanence in all conditioned phenomena ( sabbasaṅkhāresu anicca saññā )  mindfulness of breathing ( ānāpānassati ) 1. The Perception of Impermanence ( anicca saññā ) Reflect on how the five aggregates—form, feeling, perception, choices, and consciousness—are inherently transient and impermanent, and how clinging to these fleeting aspects of experience leads to suffering. 2. The Perception of Not-self ( anatta saññā ) Reflect on the six senses and sense objects (eye and sights, ear and sounds, nose and smells, tongue and tastes, body a

Dhammapda 26-27 (Sayings of the Dhamma) Appamāda ( Diligence) 26.  Pamāda Manuyuñjanti, Give themselves over to negligence. Bālā dummedhino janā; Unwise, foolish people Appamādañ ca medhāvī, The Wise Dhanaṁ seṭṭhaṁva rakkhati. Protect (diligence) as the greatest treasure.  27.   Mā pamādamanuyuñjetha, Don't give yourself to negligence,  Mā kāmarati Santhavaṁ;  Don't devote yourself to sensual pleasure. Appamatto hi jhāyanto, Diligent and absorbed in meditation Pappoti vipulaṁ sukhaṁ. One attains abundant happiness.  Story:   Bālanakkhattasaṅgaha  Vatthu

  1. What is the role and significance of wealth in Buddhism, both from a secular and a spiritual perspective? 2. Why is trust considered the highest form of wealth in Buddhist teachings? 3. What are the key principles in Buddhism for attaining true happiness? 4. Why do many people have such specific or demanding expectations about happiness? 5. How does the Buddha approach the concept of happiness in his teachings? 6. In what way is Dhamma described as the "best taste" in Buddhist teachings? Does the Buddha metaphorically refer to Dhamma as food or drink? 7. What practices or guidelines does Buddhism suggest for living a more fulfilling and meaningful life? 8. Does Buddhism view life as a rehearsal or preparation for something greater?

  1. What is the significance of studying the Āḷavaka Sutta in Buddhist teachings? 2. Why did the Buddha repeatedly agree to the Āḷavaka yakkha 's requests? 3. What was the nature and extent of the threat posed by the Āḷavaka yakkha ? 4. Are yakkhas considered devas in Buddhist cosmology? If so, what realm or hierarchy do they belong to? 5. Are all yakkhas followers of Buddhism, or do their beliefs vary? 6. If not all yakkhas are Buddhists, what factors might influence their beliefs or behaviour? 7. Which yakkhas are most frequently mentioned in Buddhist suttas and what are their roles? 8. What led the Āḷavaka yakkha to become submissive to the Buddha?

Day 45 An Overview of the Paṭhamasamajīvī Sutta (AN 4.55) Day 46 Not a Single Thought of Cheating Benefits of Not Cheating 

  All interactions will focus on both partners' pleasant behaviour and words ( aññamaññaṁ piyaṁvadā ). The couple gets all they want because of their dedicated relationship ( athāsaṁ pacurā honti ). They live happily ( phāsukaṁ upajāyati ). Their enemies will get discouraged and downhearted ( amittā dummanā honti ). After they have treasured every moment of delight in this life, they will be reborn together in heaven following death ( nandino devalokasmiṁ modanti kāmakāmino ).

                    The most significant takeaway from this sutta section is that you should never cheat, even with your thoughts. Nakulamātā and Nakulapitā could stick to them without cheating, even in their thoughts. 1. Why is it necessary to avoid cheating in a relationship, according to the  Paṭhamasamajīvī Sutta ? 2. Why does the Buddha say that not cheating is a sign of a steady practice of the dhamma? 3. In what part of the akusala  does cheating fit in? 4. The world we live in now has changed the ways people cheat (conditions and ways of cheating). In this day and age, how can someone stay honest without cheating? 5 What is the response to someone who believes that cheating is acceptable in today's world, despite these teachings about the necessity of not cheating? 6. Can a couple be reunited in the next life if they don't cheat? 7. What are the four qualities that both people in the relationship need to work on? 8.  Why do the four qualities have to be comparable betwe

                        

                          -Sources of Anger are different  Anger can arise from a variety of sources, and understanding these can be crucial for managing and addressing it effectively. Here are some common sources: 1. Unmet Needs: When basic needs or personal desires are not met, it can lead to frustration and anger. This can include physical needs (like hunger or sleep) or emotional needs (like respect or affection). 2. Perceived Injustice: Feeling wronged or treated unfairly can provoke anger. This could be due to personal experiences or witnessing unfairness towards others. 3. Frustration: When you face obstacles or difficulties in achieving your goals, it can result in frustration and anger, especially if you feel these obstacles are unjust or preventable. 4. *Stress: High levels of stress, whether from work, relationships, or other life pressures, can contribute to feelings of anger as it impacts emotional regulation. 5. Threats to Self-Esteem: Criticism, rejection, or any chal

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