Paṭisota

  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...

  Anussati? Recollection Sarati? Remember Anussarati?  Remember the manner in which the 24 great qualities were presented. Significance of Ti-Ratana Meditation (I) The Dhammapada (Verses 296, 297, and 298) mention that the Buddha's disciples who consistently practice the recollection of the Triple Gem 'ever awaken happily -Suppabuddhaṁ pabujjhanti sadā Gotamasāvakā, Gotama’s disciples always awake to a good wakening, yesaṁ divā ca ratto ca niccaṁ Buddhagatā sati. those who day and night constantly have recollection/mindfulness of the Buddha. (Dhammapada 296) -Suppabuddhaṁ pabujjhanti sadā Gotamasāvakā, Gotama’s disciples always awake to a good wakening, yesaṁ divā ca ratto ca niccaṁ Dhammagatā sati. those who day and night constantly have recollection/mindfulness of the Dhamma. (Dhammapada 297) -Suppabuddhaṁ pabujjhanti sadā Gotamasāvakā, Gotama’s disciples always awake to a good wakening, yesaṁ divā ca ratto ca niccaṁ  Saṅgha gatā sati. those who day and night cons...

  1. What is the meaning of "Dhamma"? Are there various contextual interpretations of the term? 2. What was the state of the Dhamma before the Buddha's emergence? (Nagara Sutta SN 12.65) 3. Why did the Buddha initially hesitate to teach or share the Dhamma after his enlightenment? (Mahākhandhaka KD 1) 4. Why is the Buddha's Dhamma not considered a divine revelation? It transcends both revelation and legendary speculation with theological implications; instead, it represents the enduring Truth that prevails throughout the Universe—a unique discovery by the Buddha.  (Kesamuttisutta, AN 3.65) ,  (Alagaddūpamasutta MN 22) . 5. Why is the Buddha's Dhamma referred to as " svākkhāto "? The Dhamma is masterfully expounded by the Teacher; it is excellent in its beginning, middle, and end. It is free from contradictions and interpolations, maintaining a steadfast and direct path. Just as every drop of ocean water shares the singular taste of salt, the Dhamma cons...

  Dhammapda 36/37 (Sayings of the Dhamma) Citta (Thought) 36. Sududdasaṁ sunipuṇaṁ, The thought, hard to see, subtle yattha kāmanipātinaṁ; Alighting where it wishes Cittaṁ rakkhetha medhāvī, The sage protects the thought cittaṁ guttaṁ sukhāvahaṁ. The watched thought brings happiness. Story: Aññatara ukkaṇṭhita bhikkhu vatthu 37. Dūraṅgamaṁ ekacaraṁ Far-ranging, solitary, asarīraṁ guhāsayaṁ; Incorporeal and hidden (is the thought) Ye cittaṁ saṁyamessanti, Those who restrain it mokkhanti mārabandhanā. Will be freed from Māra's bonds. Story: Saṅgharakkhita bhāgineyya thera vatthu

  1. Why is the Buddha called " satthā devamanussānaṃ "? The Buddha is the greatest teacher for both devas and humans. His teaching approach varies according to the individual, employing one of three methods: the gentle way, the harsh way, or a combination of both. Additionally, his teachings encompass a range of other important elements. (i) The sequence of topics he uses to introduce newcomers to Buddhism. Ānupubbikathā refers to a gradual or sequential teaching method in Buddhism, often used to introduce concepts progressively, making them easier to understand and integrate. This approach emphasizes starting with foundational ideas before moving on to more advanced teachings. 1. The Wonders of Generosity (Dāna):   Generosity is a powerful practice that cultivates compassion and strengthens community bonds. When we give without expecting anything in return, we experience a deep sense of fulfillment and joy. Generosity not only benefits others but also enriches our...

What is Reflection? Reflection is the ability to recognize and evaluate the intentions, outcomes, and drawbacks of our actions, speech, and thoughts before, during and after each activity. Evameva kho, rāhula, paccavekkhitvā paccavekkhitvā kāyena kammaṁ kattabbaṁ, paccavekkhitvā paccavekkhitvā vācāya kammaṁ kattabbaṁ, paccavekkhitvā paccavekkhitvā manasā kammaṁ kattabbaṁ  (Ambalaṭṭhikarāhulovādasutta MN 61) Rāhula, bodily (kāya) kamma should be done with reflection, verbal (vacī) kamma should be done with reflection, mental kamma (mano) should be done with reflection. Why is a lack of reflection an issue?  It leads to an inability to recognize the true nature of the mental states associated with our actions, speech, and thoughts, a condition known as apaccavekkhaṇā (not discerning the inherent qualities of phenomena). Importance of Reflection ( Iṭṭhadhammasutta AN 10.73) Here are ten roadblocks to the ten likable, desirable, and rare qualities in the world: 1. Wealt...

Belief in the existence/presence of  devās  is an integral aspect of   Sammā Diṭṭhi (right view).    According to the Culla Niddesa, there are several types of  devās :  - Uppatti Dev ā s : This category includes kings, queens, and other royal figures.   - Sammutī Dev ā s : These are the devas residing in the six heavenly realms.   - Visuddhi Dev ā s : This group encompasses arhants and Pacceka Buddhas, individuals who have attained high levels of spiritual purity.   - Devātideva : This is the supreme deva (Samm ā Samb uddha), regarded as the highest among the deities due to unparalleled purity.  This classification highlights the diverse nature of divine beings within Buddhist cosmology. 1.  Humans have the potential to embody  devā -like qualities. - Brahmavihāra (Aṭṭhakanāgara sutta MN 52) - By being good parents to your children. (Brahma sutta AN 4.63) - Couples (partners) can either live as if t...