Paṭisota

                              Dhammapda 70 (Sayings of the Dhamma) B āla (Unwise) 70.   Māse māse kusaggena, Though month by month, with kusa grass, Bālo bhuñjetha bhojanaṃ; An unwise person may eat his/her food, Na so saṅkhata dhammānaṃ, He/she is not worth even a sixteenth part Kalaṃ agghati soḷasiṃ. Of those who have realized the Dhamma. Full Translation: Though month by month, an unwise person may eat his/her food with kusa grass (as a ritual), he/she is not worth even a sixteenth part of one who has realized the Dhamma. Story:   Jambuka Thera  Vatthu

1. Unwholesome Actions Deceive at First The example of Nanda shows that unwholesome states seem sweet and tempting like a poison, before one suffers the results. When Nanda did his deed, he did so out of desperation in his lust, tricking himself into thinking that his actions were fulfilling to him personally. However, Dhammapada 69 tells us that the unwise savours evil as honey and that it is His honeyed taste that leads to the bitter fruit. It is a moral restraint against unethical behaviour that, even if satisfying in the short run, will ultimately cause suffering. In whatever form it arrives—be it externally or internally—bad karma will always result in suffering, whether through consequence, shame, or guilt, but will eventually turn into suffering once its sweet glaze is stripped away. 2. Worldly Beauty Can Lead to Both Fame and Danger Uppalavaṇṇā’s rare beauty not only aroused much admiration but also unnecessary danger, after she opted for the life of a renunciant. The moral of ...

                                Dhammapda 69 (Sayings of the Dhamma) B āla (Unwise) 69.   Madhuvā maññati bālo The unwise thinks (of it) like honey Yāva pāpaṃ na paccati as long as the evil does not ripen Yadā ca paccati pāpaṃ but when the evil ripens Atha bālo dukkhaṃ nigacchati then the unwise experiences suffering Story:   Uppalavaṇṇa Therī  Vatthu

                              Text and Translation

                       1. The Best Action is One Without Regret Dhammapada verse 68 is a reminder that the most precious action is one that leaves the mind unburdened by regret ( kukkucca ). So many times, in real life, we are pushed — easily, self-servingly, superficially — into decisions we make based on convenience, fear, or what benefits us, only to be tormented by guilt, doubt, or the fatigue of our lives. A truly moral act elevates the doer and the receiver both. It’s in line with what is most important to one. Sumana’s was not a grand offering in terms of objects, but it was richest in purity of heart. Such kamma gives pleasure here and brings happiness in future existences. 2. Inner Joy Comes from Noble Choices Inner joy is not something that can be given by external pleasures or material success completely. It occurs when we behave in a manner that reflects truth, kindness and spiritual values. Sumana wanted to present...

                          Dhammapda 68 (Sayings of the Dhamma) B āla (Unwise) 68.   Tañca kammaṃ kataṃ sādhu That action is well-done, Yaṃ katvā nānutappati which, having done, one does not regret; Yassa patīto sumano In which one feels joyful and happy Vipākaṃ paṭisevati. as one experiences its consequence (result). Story:   Sumana Mālākāra Vatthu

  Day 75 Text & Translation: Cūḷakammavibhaṅga Sutta  (MN 135) Day 76 Living Long, Dying Young Day 77: Why Do Our Bodies Tell Such Different Stories Day 78: Why Are Some People Naturally Beautiful While Others Struggle? Day 79: Why Are Some People Uninfluential While Others are Influential? Day 80: Why Do Some Become Rich While Others Struggle for Money? Day 81: Why Are Some Born Into Loving, Supportive Families, While Others Face Challenging or Toxic Families? Day 82: Why Are Some Wise While Others Remain Unwise Day 83: Full Review (PPT)

                  1. The Buddha’s Compassionate Foresight The Buddha, each morning, would look out on the world with his compassionate eyes and see people who were in a situation conducive to a karmic revolution. That day, he saw a farmer whose life was going to be caught in a maze of confusion and pain. The Buddha’s foresight wasn’t simply passive seeing—it was compassionate action, an attempt to create the conditions in which beings could receive timely direction. This further emphasizes how the Buddha functioned as a universal person, not just a teacher, and someone who was entirely attuned to the karmic needs and moral turmoils of the world at large – the karmic conditions of daily life. 2. The Metaphor of the Poisonous Snake It wasn’t random when the Buddha described the lost purse as a “ poisonous snake, ” but an extremely potent metaphor. But as the snake is beautiful and yet full of death, so also ill-gotten money is a lure for th...

                           Dhammapda 67 (Sayings of the Dhamma) B āla (Unwise) 67.   Na taṃ kammaṃ kataṃ sādhu, That action is not well-done, Yaṃ katvā anutappati; which, having done, one regrets; Yassa assumukho rodaṃ, whose result one faces with tear-stained face and crying, Vipākaṃ paṭisevati. as one experiences its consequence (result). Story:  Kassaka Vatthu

The Path to Being Born Unwise Pāli (excerpt): " Idha pana māṇava, ekacco itthī vā puriso vā samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā na paripucchitā hoti: kiṃ bhante kusalaṃ, kiṃ akusalaṃ, kiṃ sāvajjaṃ, kiṃ anavajjaṃ, kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ, kiṃ me karīyamānaṃ dīgharattaṃ ahitāya dukkhāya hoti, kiṃ vā pana me karīyamānaṃ dīgharattaṃ hitāya sukhāya hotīti. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ nirayaṃ upapajjati. No ce kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati, yattha yattha paccājāyati, duppañño hoti. Duppaññasaṃvattatikā esā māṇava, paṭipadā yadidaṃ samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā na paripucchitā hoti: kiṃ bhante, kusalaṃ, kiṃ akusalaṃ, kiṃ sāvajjaṃ, kiṃ anavajjaṃ, kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ, kiṃ me karīyamānaṃ dīgharattaṃ ahitāya dukkhāya hoti, kiṃ vā pana me karīyamānaṃ dīgharattaṃ hitāya sukhāya hotīti. " Translation: "Here, student, some woman or m...

1. 🪞 You Can Be Your Own Worst Enemy Many people look for enemies out there — they blame other people for what is not good. But the Buddha tells us: we are our own worst enemy. Whenever our thoughts are unwholesome, we build our own suffering. Suppabuddha’s story reverses the tale — he was sick, poor and hated by society, but he wasn’t at enmity with himself, for his mind accorded with reality. It is not what happens to us, but choices we make, that have the greatest effect on how our lives turn out. 2. 💔 Unwisdom Wears the Mask of Self-Interest Those who are unwise believe that they are doing something good for themselves, simply by pursuing wealth, power, or pleasure with unwholesome motives. Each unkind thing done today to profit by shortsighted looses a seed of bitterness. The wise thinks: "Well, this is good for me," but in fact it is not. The one who kills, steals or wrongs others finds that he/she should dwell in suspicion, dread, and regret. In the final analysis, t...

                                Dhammapda 66 (Sayings of the Dhamma) B āla (Unwise) 66.   Caranti bālā dummedhā, The unwise, lacking wisdom, behave in ways Amittene va attanā; as if they were their own enemy; (that harm themselves) Karontā pāpakaṃ kammaṃ, committing evil deeds ( akusala activities), Yaṃ hoti kaṭukapphalaṃ. which bear bitter fruit. Story: Suppabuddha Kuṭṭhi Vatthu

                    The Path to Being Born into a Challenging Family Pāli (excerpt): " Idha pana māṇava, ekacco itthī vā puriso vā thaddho hoti atimānī. Abhivādetabbaṃ na abhivādeti. Paccuṭṭhātabbaṃ na paccuṭṭheti, āsanārahassa āsanaṃ na deti, maggārahassa maggaṃ na deti, sakkātabbaṃ na sakkaroti, garukātabbaṃ na garukaroti. Mānetabbaṃ na māneti, pūjetabbaṃ na pūjeti. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. No ce kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati, yattha yattha paccājāyati, nīcakulīno hoti. Nīcakulīnasaṃvattanikā esā māṇava, paṭipadā yadidaṃ thaddho hoti atimānī, abhivādetabbaṃ na abhivādeti, paccuṭṭhātabbaṃ na paccuṭṭheti, āsanārahassa na āsanaṃ deti, maggārahassa na maggaṃ deti, sakkātabbaṃ na sakkaroti, garukātabbaṃ na garukaroti, mānetabbaṃ na māneti, pūjetabbaṃ na pūjeti. " Translation: Her...

1. 👅 Be the Tongue Not the Spoon The spoon stirring the soup doesn't taste the soup—neither does someone who acts religious but doesn't involve his heart and mind. The tongue, however, tastes and knows immediately. It’s true in life, not how much Dhamma you’ve heard, read, or recited, but whether you can open your heart enough to feel it and digest it. Some may hear a single preaching and be totally transformed, others may attend a thousand sermons and remain the same. But the truth can only hurt you as much as you let it. 2.⚡ A Flash of Readiness Outweighs Years of Ritual You can chant and bow for decades, but if your mind is elsewhere, it won’t result in true transformation. Whereas when your heart is really there, it just takes a moment: one quiet realization, one sentence from a friend who knows no better that totally changes everything for you. How long you’ve been practicing doesn’t matter — only the level of honesty with which you are prepared to confront yourself and r...

                                Dhammapda 65 (Sayings of the Dhamma) B āla (Unwise) 65.   Muhuttamapi ce viññū, Even if for just a moment a wise person Paṇḍitaṃ payirupāsati; associates with a wise one, Khippaṃ dhammaṃ vijānāti He/She quickly knows the Dhamma, Jivhā sūparasaṃ yathā. like the tongue (quickly tastes) the flavor of soup. Story:  Tiṃsa Pāveyyaka Bhikkhu Vatthu

                  The Path to Becoming Poor Pāli (excerpt): "Idha pana māṇava, ekacco itthī vā puriso vā na dātā hoti samaṇassa vā brāhmaṇassa vā 1)annaṃ 2)pānaṃ 3)vatthaṃ 4)yānaṃ 5)mālā 6)gandha 7)vilepanaṃ 8)seyyā 9)vasatha 10)padīpeyyaṃ. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. No ce kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussataṃ āgacchati, yattha yattha paccājāyati appabhogo hoti. Appabhogasaṃvattanikā esā māṇava, paṭipadā yadidaṃ na dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ." Here, student, some woman or man is not a giver of 1)food, 2)drink, 3)cloth, 4)sandals (transport), 5)garlands, 6)perfumes, 7)unguents (ointments), 8)bedding, 9)shelter (house/temple/monastery) and 10)lighting to monks or brahmans (lighting to those of who are worthy of offering). Due...

🧠 Three Ways the Mind Becomes Pure ( Tividhaṃ Manasā Soceyyaṃ ) From the Cunda Sutta (AN 10.176) The Buddha explains to Cunda how a person becomes pure in mind in three specific ways: 1. 🛑 No Covetousness/ No Personalized Craving  – ( An-abhijjhālu hoti )   "Idha, Cunda, ekacco an-abhijjhālu hoti, yaṃ taṃ parassa para-vittūpakaraṇaṃ taṃ an-abhijjhitā hoti: ‘aho vata yaṃ parassa taṃ mamassā’ti." 🔹 The person does not covet what belongs to others ( para-vitta-upakaraṇa ). 🔹 They do not think: “ Oh, may what is another’s become mine !” 🔹 This reflects mental restraint from craving material possessions or achievements of others and practicing to renounce as necessary. ( nekkhamma ) Modern ways people become covetous Social Media Envy – Scrolling through curated feeds and wishing to have the looks, lifestyle, or possessions of influencers and friends. Consumer Culture Pressure – Constant exposure to targeted ads triggers the urge to “upgrade” gadgets, clothes, cars, and hom...