Paṭisota

Dhammapda 57 (Sayings of the Dhamma) Puppha (Flowers) 57. Tesaṃ sampanna Sīlānaṃ, Of those endowed with virtue, appamāda vihārinaṃ; Living with vigilance, sammadaññā vimuttānaṃ, and freed by right understanding māro maggaṃ na vindati. Mara does not find the path. Story:  Godhika Thera Parinibbāna Vatthu

Why is Ānāpānasati Considered the Tenth Perception? Ānāpānasati (mindfulness of breathing in and out) is  explicitly listed as one of the Ten Perceptions ( dasa saññā ) in the Girimānanda Sutta (AN 10.60). However, it serves as a fundamental practice that supports and deepens the development of these ten perceptions. As a universal meditation object, the breath aligns with and enhances each perception, providing a direct path to insight and liberation. Interestingly, the description of Ānāpānasati in the Girimānanda Sutta closely mirrors its exposition in the Ānāpānasati Sutta (MN 118). This suggests that its role in AN 10.60 extends beyond a simple contemplation of breath. Unlike the more general approach to breath meditation found in the Satipaṭṭhāna Sutta (MN 10 and DN 22) , here it is presented as an integrative practice that consolidates and elevates the preceding perceptions. The placement of Ānāpānasati as the final perception is significant. Breath meditation is th...

Dhammapda 56 (Sayings of the Dhamma) Puppha (Flowers) 56. Appamatto ayaṁ gandho, Slight is the scent yāyaṁ tagara candanī; of rosebay or sandalwood, Yo ca sīlavataṁ gandho, But the scent of the virtuous vāti devesu uttamo. (is supreme), Drifiting even to the gods. Story: Mahākassapa Thera Piṇḍapāta dinna Vatthu

The Perception of Change in All Conditioned Phenomena Sabba – all Saṅkhāresu – with regard to conditioned phenomena Anicca – change  Saññā – perception What is Saṅkhāra ? Saṅkhāra refers to all phenomena conditioned through the process of dependent origination ( paṭicca samuppāda ). Its functioning varies across different Dhamma perspectives, and its conditioning should be understood within those specific contexts. Below are the various aspects of saṅkhāra in early Buddhism: Different Saṅkhāra Contexts 1.  Saṅ khāra  as Conditioned Formations (Fabrications) Refers to all conditioned phenomena ( sabbe   sa ṅ khār ā), meaning everything that arises due to causes and conditions. Emphasizes change , changeability/impermanence ( anicca ),  and the nature of all compounded things. Example: sabbe sa ṅ khārā aniccā (“All conditioned things are impermanent”) – (Dhammapada 277) 2. Sa ṅ khāra as Kammic Formations (Volitional Activities) The second link in the twe...

  Dhammapda 54-55 (Sayings of the Dhamma) Puppha (Flowers) 54. Na pupphagandho paṭivātameti, The fragrance of flowers does not travel against the wind, Na candanaṁ tagara mallikā vā; Neither does the scent of sandalwood,  rosebay , or jasmine . Satañ ca gandho paṭivātameti, But the fragrance of a virtuous person moves against the wind— Sabbā disā sappuriso pavāti. It spreads in all directions. 55. Candanaṁ tagaraṁ vā pi, The scent of sandalwood, rosebay, uppalaṁ atha vassikī; Blue lotus, Arabian jasmine, or (Spanish jasmine)— Etesaṁ gandha jātānaṁ, Among all these delightful fragrances, rising even above the realm of the gods, sīla gandho anuttaro. The scent of virtue is supreme. Story: Ānanda Thera Pañha Vatthu

Why  Sabbaloke Anabhirata Saññā ? The perception of non-delight in all worlds ( sabbaloke anabhiratasaññā ) is a profound meditative insight that dismantles clinging to saṃsāric existence.  Sabba-loke – "In the entire world" or "all worlds" Anabhirata – non-delight Saññā – Perception Understanding "All Worlds" ( Sabbaloke ) This perception extends beyond the physical world, encompassing the three realms of conditioned existence: Kāmaloka (Realm of Sense Desires) – Where beings are bound by craving for sensory pleasures. Rūpaloka (Form Realm) – Where meditative absorption prevails, but subtle clinging lingers. Arūpaloka (Formless Realm) – Where even the most refined states of existence involve clinging. The Nature of Delight and Non-Delight The Buddha teaches that true non-delight ( anabhirata ) arises when one abandons the following 4 forms of mental engagement with regard to the three worlds.  Mental fixation through purposes ( cetaso ) Re...

Last Tuesday (February 25), Bhante Dr. Chandima led the fourth session of the Tuesday Sutta Discussion for the Buddhist Gem Fellowship, Malaysia, focusing on the theme of happiness derived from ethical work.  Bhante explained that how we earn money and wealth matters, as an ethical living brings the most meaningful and lasting happiness in our daily lives. The Buddha emphasizes that we should pass away free from blame regarding our wealth. The  Anaṇa Sutta clearly illustrates that this kind of happiness can only be attained when we engage in work using our body, speech, and mind in an ethical manner. Here, "ethical" refers to acting skillfully, avoiding unwholesome or harmful actions. While maintaining complete ethical integrity in work may be challenging, recognizing unwholesome aspects and patiently stepping away from them can deepen our sense of blameless happiness. Further insights from Bhante’s talk can be found in the notes here. With Metta Patisota Team

Dhammapda 53 (Sayings of the Dhamma) Puppha (Flowers) 53. Yathāpi puppha rāsimhā, Just as from a heap of flowers, kayirā mālāguṇe bahū; Many garlands can be made, Evaṁ jātena maccena, So, you, with your mortal life, kattabbaṁ kusalaṁ bahuṁ. Should do many skillful things/activities. Story: Visākh ā   Vatthu

On February 24, 2025, Bhante Dr. Chandima conducted his weekly Monday Sutta discussion for the Buddhist Maha Vihara in Malaysia on  Nirodha Saññā —the perception of Cessation.  The discussion on Nirodha Saññā , as explained by Bhante, offered a profound exploration of cessation in Buddhist thought, emphasizing its role in the path to Nibbāna. By addressing the core concept of Nirodha , Bhante clarified its dual meaning—both the cessation of craving and the more fundamental cessation described in dependent origination. The concise structure highlights the practical aspect of Buddhist practice, reinforcing that the elimination of craving is not an abstract idea but a goal achieved through the Noble Eightfold Path. This direct approach effectively presents Nirodha Saññā as an essential perception in understanding the nature of liberation and healing. The inclusion of the Buddha’s explanation from the  Girimānanda Sutta  AN 10.60 provides a clear and the definition of ...

  Please note that in this blogpost,"ethical living" and "right living" are used interchangeably. The Happiness of Blamelessness ( Anavajja Sukha ): A Guide to Ethical Living in a Complex World " A peaceful heart comes from a blameless life ." In today’s fast-paced, interconnected world, ethical living is more challenging—but also more essential—than ever. The Anavajja Sukha (happiness of blamelessness) is the deep contentment that arises from earning and living without harming oneself or others. “I’ve enjoyed wealth, supported my dependents, and overcome adversities. I have given an uplifting offering, and performed the five oblations. I have served the virtuous monks, the self-controlled celibate ones. “I have achieved whatever purpose a wise person, dwelling at home, might have in desiring wealth; what I have done brings me no regret.” Recollecting this, a mortal remains firm in the noble Dhamma. They praise him here in this life, and after death he re...

   Why Nirodha Saññā ? The term Nirodha refers to cessation, particularly the ending of all cravings. However, Nirodha can also denote a more subtle form of cessation, such as ending the cause in the doctrine of dependent origination ( SN 12.2 ). What to Cease? Craving must be ceased. How to Cease? The cessation of craving is achieved by following the Noble Eightfold Path. How Does the Buddha Introduce Nibbāna with  Nirodha Saññā ? The Buddha explains:  " This is peaceful, this is sublime: the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, lustlessness, Nibbāna ." This is known as the perception of nirodha . (AN 10.60) Peaceful ( santaṁ ) Sublime ( paṇītaṁ ) The Stilling of All Mental, Verbal and Physical Formations ( sabba saṅkhāra samatho ) The Relinquishment of All Acquisitions ( sabba upadhi paṭinissaggo ) The Destruction of Craving ( taṇhākkhayo ) Lustlessness ( virāgo ) Nibbāna Please refer to the perception of...

  Dhammapda 51-52 (Sayings of the Dhamma) Puppha (Flowers) 51. Yathāpi ruciraṁ pupphaṁ, Like a beautiful flower, Vaṇṇavantaṁ agandhakaṁ; Brightly coloured but lacking scent, Evaṁ subhāsitā vācā, So are well-spoken words aphalā hoti akubbato. Fruitless when not carried out. 52. Yathāpi ruciraṁ pupphaṁ, Like a beautiful flower, Vaṇṇavantaṁ sagandhakaṁ;  Brightly coloured and with scent, Evaṁ subhāsitā vācā, So are well-spoken words Saphalā hoti sakubbato Fruitful when carried out. Story: Chattapāṇi Upāsaka  Vatthu

On February 17, 2025, Bhante Dr. Chandima conducted his weekly Monday Sutta discussion for the Buddhist Maha Vihara in Malaysia on Virāga Saññā —the perception of freedom from lust. He explained that Virāga is more than just the cessation of craving; it is the very essence of Nibbāna, a state where the mind is free from greed, hatred, and delusion, leading to profound peace. 🌸 Bhante emphasized that rāga (often translated as passion) should not be confused with the positive energy we feel on the dhamma path. The literal meaning of rāga is "colouring," specifically from lust, and when our sensual pleasures turn into lust, rāga creates dissatisfaction ( dukkha ). However, by recognizing the level of our lust, we can manage it skillfully and bring ourselves closer to Virāga —lustlessness. This is the secular Buddhist view, but the deeper understanding is how Virāga attributes to the quality of Nibbāna. In the Girimānanda Sutta (AN 10.60), the Buddha introduces Nibbāna thro...

Why Virāga Saññā ? The term Virāga refers to the quality of being free from lust. It alludes to the nature of Nibbāna, indicating that Virāga Saññā represents a perception where the mind is no longer colored ( rāga ) or influenced by greed or craving. This complete absence of rāga (lust) marks the profound peace of Nibbāna, highlighting that the cessation of craving is not just a fleeting experience, but the essence of Nibbāna itself. Virāga  is the state where the greed   and  cravings that perpetuate dissatisfaction ( dukkha ) cease to exist. It is the extinguishing of  rāga  to sensory pleasures, material posessions, and emotional reactions. The Buddha described virāga as the cooling of the heart and mind, where the burning states of greed and aversion are no longer present. It also s ignifies liberation from the endless cycle of craving and clinging, which originates in  taṇhā  (craving). It is the freedom from the constant urge to satisfy...

  Last night, Bhante Dr. Chandima led the third session of the sutta discussion for Buddhist Gem Fellowship, Malaysia focusing on the theme of the happiness found in indebtedness. Bhante explained that this concept of indebtedness is explored from both pre-Buddhist and Buddha-era perspectives. He elaborated on how a Buddhist can live debt-free in today’s modern financial landscape, which is shaped by systems of credit and debit. For instance, in the current world, taking on credit—such as through loans, mortgages, or credit cards—is often necessary for managing finances. However, the challenge lies not in using credit, but in using it wisely. Bhante emphasized that while Buddhists should navigate modern financial realities, they should do so without giving in to greed or the addictive pursuit of material desires. Further insights from Bhante’s talk can be found in the notes here.  With Metta Patisota Team

  Last Monday, Bhante Dr. Chandima delved into the concept of 𝘗𝘢𝘩ā𝘯𝘢 𝘚𝘢ññā (the perception of Giving Up). Bhante explained that the purpose of 𝘗𝘢𝘩ā𝘯𝘢 𝘚𝘢ññā is to give up four unskillful thoughts through five practices under the framework of effortless effort, where effortless effort signifies right living. Bhante elaborated that the first unskillful thought is “extreme sense pleasure,” the second is the thought of destroying others and oneself, the third is the thought of abuse, and the fourth encompasses any other arising thoughts related to unskillful actions.   The five practices to address these four forms of akusala are: 1) Not tolerating when akusala arises, 2) Giving them up outright, 3) Removing them, 4) Ending the process of akusala, and 5) Ceasing the akusala. Bhante emphasized that none of these practices can be achieved without the right effort—or what he calls “effortless effort.” He further explained the four ways to apply effortless effort: 1. Effo...

  Dhammapda 50 (Sayings of the Dhamma) Puppha (Flowers) 50. Na paresaṁ vilomāni, Do not dwell on the faults of others, na paresaṁ katākataṁ; nor on what they have or haven't done. Attano va avekkheyya, Instead, reflect on your own actions, katāni akatāni ca. both those you have and haven't performed. Story: Pāveyya Ājīvaka Vatthu