Paṭisota | From Mindful Insight to Heartfelt Wisdom

Dear Dhamma Friends, We are excited to invite you to a special online event on Patisota’s platforms on Saturday, January 29, at 6:00 PM (Malaysian Time) . This will be part of our ongoing Dhammapariyesanā series (#65) in celebration of the Chinese New Year. This evening promises to be an unforgettable occasion filled with singing, inspiration, and heartfelt conversation. Join Bhante Dr. Chandima as he hosts a special conversation with Sis. Lemon Chew , a gifted singer, composer, and lyricist, who will be sharing her brand-new song, "Sing A Song, Happy New Year!" in honor of the Chinese New Year. The song beautifully captures the joy and hope of this festive season, and we are sure it will leave you inspired.  Also joining the conversation will be Sis. Siew Peng Chua (Mallika) , a student of Sis. Lemon and the Music Event Coordinator (Patisota) for the evening. Together, they will share their insights, making this event an enriching and heartwarming experience. Bio of Sis. ...

  Dhammapda 48 (Sayings of the Dhamma) Puppha (Flowers) 48. Pupphāni heva pacinantaṁ, With gathering flowers, byāsattamanasaṁ naraṁ; The person obsessed Atittaṁ yeva kāmesu, Insatiable for sense pleasures, antako kurute vasaṁ. Is under the sway of Death. Story:  Patipūjika Kumāri   Vatthu

  Today, let’s delve into the second happiness of a layperson who enjoys sensual pleasures [Anaṇa Sutta (AN 4.62)] .  Why does Buddhism suggest that the ability to enjoy what one has earned or inherited can be a source of happiness for a layperson? 1. In the Anaṇa Sutta, the Buddha highlights the relationship between wise and unwise use of wealth. How does the Buddha distinguish between these two approaches, and how do they impact an individual’s ability to attain lasting happiness and freedom from pain? 2. The Anaṇa Sutta suggests that the wise use of wealth leads to joy and contentment, while the unwise use fosters craving and clinging. How can the understanding of change (anicca) be applied to the way one should use their earnings to avoid craving and promote true happiness? 3. In the Anaṇa Sutta, the Buddha instructs individuals on how to use their wealth without causing harm to themselves or others. How does this teaching reflect the broader principle of ri...

Why  Asubha Saññā? Many perceive the practice of Asubha (contemplating the unpleasant aspects of the body/32 body parts) as either a futile endeavor or as a way of fostering a distaste for the body due to its transient nature. However, Asubha  Saññā  (the perception of the body’s unpleasantness) holds a deeper and more profound purpose. Traditionally, it was taught to individuals with intense sexual desires to help them gain mastery over their impulses. It was not intended for everyone, as its impact may vary, particularly for those without such intense tendencies. The Transformative Power of Asubha Saññā in the Girimānanda Sutta for Personal Growth and Spiritual Development In the Girimānanda Sutta , Asubha Saññā is introduced from a more profound and enriching perspective—one that offers significant benefits for personal growth and spiritual development, especially for both lay and monastic practitioners. At its heart, the teaching is both simple and transformative...

  1st Tetrad – Mindfulness of the Body (Focusing on the Breath as a Bodily Experience) Inhale long, exhale long – Be aware of the length of your breaths, observing the inhale and exhale. ( Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti,  Dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti ) Inhale short, exhale short – Notice other variations in your breath, such as shallow or deep, light or heavy, and become more engaged with the process of breathing. ( Rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti. Rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti ) Inhale aware of the whole body, exhale aware of the whole body – Perform a body scan and observe the breath in relation to the entire body. Breathing is a full-body process, a flow of energy that extends throughout the body, not just focused on the breath. ( Sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati. ‘Sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati ) Inhale calming the body, exhale calming the body – Aim to make the...

  Dhammapda 47 (Sayings of the Dhamma) Puppha (Flowers) 47. Pupphāni heva pacinantaṁ, With gathering flowers, byāsattamanasaṁ naraṁ; The person obsessed Suttaṁ gāmaṁ mahogho va, As a great flood sweeps away a sleeping village. maccu ādāya gacchati. Death sweeps away Story:  Viḍūḍabha  Vatthu

  Today, let’s delve into the first happiness of a layperson who enjoys sensual pleasures [Anaṇa Sutta (AN 4.62)] .  Why does Buddhism suggest that owning things can be a source of happiness for a lay person? Can true happiness come from owning material things, or does Buddhism teach us to find happiness beyond possessions? Is the happiness derived from ownership sustainable, or is it a fleeting satisfaction that ultimately leads to craving? How does owning something in accordance with ethical principles differ from craving/clinging to material goods in Buddhism? Can one truly own something without it owning them? How does Buddhism distinguish between ownership as a source of peace versus ownership as a source of suffering? Why does Buddhism say that happiness from owning things, when earned ethically, can be spiritually fulfilling? How can the act of ownership, typically associated with desire, contribute to inner peace if it’s approached with wisdom? In a world of constant c...

Why  Anatta Saññā? Anatta Saññā , or "the perception of not-self," is the second step toward healing in the Girimānanda Sutta . The term " anatta " is often translated as "non-self" or "no-self," but these translations can be limiting and misleading. What the Buddha means by anatta is that while there is no unchanging self, a self does exist in a certain context—it is always changing. This self should not be viewed as fixed or unchanging. Instead, it exists with certain conditions that are constantly in flux.  The self exists within a changing context, but it is not permanent or unchanging. The Buddha extensively discusses the ever-changing nature of the self in the Dhammapada . I encourage you to explore the chapter on "Self" in the Dhammapada for a deeper understanding of this concept. How can the concept of Anatta (not-self) be better understood in daily life? To understand anatta , we need to recognize how the self exists and how ...

  Anicca Saññā (or "the perception of change") is the first step toward healing in the Girimānanda Sutta . It involves understanding that all things, both external and internal, are transient and in a constant state of change ( through a better understanding of the causes and conditions within the five aggregates ), while also recognizing that we have the opportunity to influence and transform the causes and conditions surrounding us to some extent.  We can summarize this understanding briefly in two key ways, as outlined below. Understanding that everything is continuously changing Understanding that we can change, influence and transform things, to some extent.

  Dhammapda 46 (Sayings of the Dhamma) Puppha (Flowers) 46.  Pheṇūpamaṁ kāyamimaṁ viditvā, Knowing this body is like foam, Marīcidhammaṁ abhisambudhāno; Fully awake to its mirage-like-nature, Chetvāna mārassa papupphakāni, Cutting off Māra's flowers, Adassanaṁ maccurājassa gacche. One goes unseen by the King of Death. Story:  Marīcikammaṭṭhānika Bhikkhu    Vatthu

Not to associate with fools – Avoid people who drag you down, like those who drink too much or live irresponsibly. To associate with the wise – Be around people who inspire you to grow spiritually. Good company is essential for a good life. To pay respects where they are due – Honor the Buddha, your teachers, and elders. This is a blessing and an opportunity not to be missed. To reside in a suitable location – Live in a peaceful place with a supportive society and economy, free from fear and need. To have previously done meritorious deeds – Enjoy the good results of past virtuous actions, but continue making good deeds now. To be heading in the right direction – If you are growing spiritually, developing wisdom and compassion, you are blessed. To have much learning – Be well-educated and knowledgeable, especially in the teachings of the Dhamma, which is invaluable. To be skilled and knowledgeable – Use your skills and talents to improve your life and the lives of others. To be ...

  Dhammapda 44-45 (Sayings of the Dhamma) Puppha (Flowers) 44. Ko imaṁ pathaviṁ vijessati, Who will master this earth of existence?  Yamalokañ ca imaṁ sadevakaṁ? And the realms of Yama and the devas? Ko dhammapadaṁ sudesitaṁ, Who will select a well-taught Dhamma teaching (37 Factors of Awakening), Kusalo pupphamiva pacessati? As a skilled person selects a flower? 45. Sekho pathaviṁ vijessati, One in training will master this earth of existence  Yamalokañ ca imaṁ sadevakaṁ; And the realms of Yama and the devas. Sekho dhammapadaṁ sudesitaṁ, One in training will select a well-taught Dhamma teaching (37 Factors of Awakening), Kusalo pupphamiva pacessati. As a skilled person selects a flower. Story: Pañcasata Bhikkhu Vatthu

 

 

 

 

 

  Dhammapda 43 (Sayings of the Dhamma) Citta (Thought) 43. Na taṁ mātā pitā kayirā, Neither mother nor father, aññe vā pi ca ñātakā; Nor any other relative can do Sammā paṇihitaṁ cittaṁ, One as much good seyyaso naṁ tato kare. As one's own well-directed thought. Story:   Soreyya  Vatthu

Please refer to the text and translation of the  Girimānanda  Sutta (AN 10.60) provided here.

Day 53 An Overview of the Dhajagga Sutta (SN 11.3) Day 54 Understanding Sakka, Pajāpati, Varuṇa, and Īsāna Day 55 Great Qualities of the Buddha 1-4 Day 56 Great Qualities of the Buddha 5-6 Day 57 Great Qualities of the Buddha 7-9 Day 58 Great Qualities of the Dhamma 1-3 Day 59 Great Qualities of the Dhamma 4-6 Day 60 Great Qualities of the Sangha 1-4 Day 61 Great Qualities of the Sangha 5-9 Day 62 Review

  Dhammapda 42 (Sayings of the Dhamma) Citta (Thought) 42. Diso disaṁ yaṁ taṁ kayirā, Whatever an enemy may do to an enemy, verī vā pana verinaṁ; Or haters, one to another, Micchā paṇihitaṁ cittaṁ, From one's own wrongly directed thought. pāpiyo naṁ tato kare. Far worse is the harm Story:   Nanda Gop ā laka Vatthu

  Dear Kalyāṇamittas, We are delighted to share that Patisota has secured the 47th position in FeedSpot's prestigious list of the 100 Best Buddhist Blogs as of December 4, 2024! Just a few months ago, we were ranked 58th, and this new milestone reflects the dedication and support from our wonderful community of readers. A heartfelt thank you to all of you who continue to engage with our content and share in the teachings of the Dhamma. We would also like to extend our deepest gratitude to our teacher, Bhante Dr. Chandima, for his unwavering commitment and wise guidance. His tireless efforts and profound teachings have been the driving force behind the growth and success of Patisota. Thank you for your continued support, and we look forward to sharing more insightful content with all of you on this beautiful journey! 𝘞𝘪𝘵𝘩 𝘔𝘦𝘵𝘵𝘢 Patisota Team Link to the Rank Assessments Page:  https://spiritual.feedspot.com/buddhist_blog/ #PatisotaBlog #Top50BuddhistBlogs #Gratitude ...

Dear Dhamma Friends, Stay tuned for Saturday, December 7, in the evening as we continue with our Dhammapariyesanā series #64. Join us as Bhante Dr. Chandima hosts a heartfelt conversation with Sis. Sim Kay Hiong, an inspiring volunteer with decades of service in social welfare, now in her 70s. In this session, Sis. Sim shares her wisdom and strategies for empowering seniors and those approaching their golden years. She challenges the notion that aging is a limitation, offering a fresh perspective on embracing seniority with optimism. Discover how seniors can continue to contribute compassionately and altruistically, proving that life’s later chapters can be rich with purpose and meaning. Don’t miss this uplifting dialogue! Bio of Sis. Sim Kay Hiong Sis. Sim Kay Hiong, a remarkable 73-year-old from Malacca, Malaysia. Her incredible journey spans decades of dedication, service, and compassion. She worked at the Overseas Union Bank for 24 years, Stanford College for 10 years, and Taiko Dr...

  Dhammapda 41 (Sayings of the Dhamma) Citta (Thought) 41. Aciraṁ vatayaṁ kāyo, All too soon this body Pathaviṁ adhisessati;   Will lie on the ground Chuddho apeta viññāṇo, Caste aside, deprived of consciousness, Niratthaṁva kaliṅgaraṁ. Like a useless scrap of wood. Story: Pūtigatta Tissatthera Vatthu

  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...