Paṭisota

                            Dhammapda 99 (Sayings of the Dhamma) Arahanta (Fully liberated one) 99.  Ramaṇīyāni araññāni, The forests are delightful, Yattha na ramatī jano; where ordinary people do not delight. Vītarāgā ramissanti, Those free from passion will delight there, Na te kāmagavesino. for they are not seekers of sensual pleasures. Full Translation: The forests are delightful places, where ordinary people do not find joy. But those who are free from passion delight there, for they do not seek sensual pleasures. Story:  Aññatara Itthi Vatthu

1.  A Single Moment Can Awaken Wisdom ( anicca-saññā ) Revata’s transformation began not through prolonged study but through a direct encounter with ageing. Seeing the 120-year-old woman, he did not merely observe her condition; he penetrated its meaning with  yoniso manasikāra , recognizing that all beings are subject to decay. This shows that liberation often begins not in complexity but in clarity—when ordinary experiences are seen deeply rather than superficially. In our own lives, we frequently encounter signs of ageing, sickness, and death, yet fail to truly internalize them. The story challenges us to ask whether we are merely seeing, or truly understanding. 2.  Spiritual Urgency ( saṃvega ) Overrides Social Conditioning In the midst of his own wedding, Revata chose to walk away, demonstrating a profound inner awakening that transcended cultural expectations and familial obligations. This moment reflects  saṃvega , a deep spiritual urgency that arises when one...

1. What Is to Be Understood about Kamma Kammaṃ bhikkhave veditabbaṃ, kammānaṃ nidānasambhavo veditabbo, kammānaṃ vemattatā veditabbā, kammānaṃ vipāko veditabbo, kammanirodho veditabbo, kammanirodhagāminī paṭipadā veditabbā” ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ. Monks, action is to be understood; the origin of action is to be understood; the diversity of action is to be understood; the result of action is to be understood; the cessation of action is to be understood; and the path leading to the cessation of action is to be understood. This was said — but with reference to what was it said? Here the Buddha applies the same sixfold penetrative framework to kamma.  Action is not merely moral behavior — it is a conditioned process that shapes future existence and must be fully understood for liberation. 2. What Kamma Really Is Cetanāhaṃ bhikkhave kammaṃ vadāmi; cetayitvā kammaṃ karoti kāyena vācāya manasā. Monks, it is volition ( cetanā ) that I call kamma. Having int...

Dhammapda 98 (Sayings of the Dhamma) Arahanta (Fully liberated one) 98. Gāme vā yadi vā araññe, Whether in a village or in the forest, Ninne vā yadi vā thale; Whether in a lowland or on high ground, Yattha arahanto viharanti, Wherever the arahants dwell, Taṃ bhūmi ṃ  rāmaṇeyyakaṃ. That place is truly delightful. Full Translation: Whether in a village or in the forest, whether in a lowland or on high ground— wherever arahants dwell, that place is truly delightful. Story:  Khadiravaniya Revata Thera Vatthu

I have created a WhatsApp group called “Patisota Official”, which will serve as the main WhatsApp Bhan Dear kalyāṇamittas who attend my classes and other programs,   I have created a WhatsApp group called “Patisota Official”, which will serve as the main WhatsApp channel for Patisota. Through this group, I will share information about my Dhamma talks, sutta study classes, retreats, other Patisota programs, and important updates conducted by me.  While the OPRC class WhatsApp group will mainly be used for OPRC class announcements, this Patisota Official group will serve to share overall Patisota information. If you would like to receive these updates, you are welcome to join the group by scanning the QR code below. (One plan is to limit the cross-sharing of information between the different groups to keep communications more organized.)  With Mettā ,  Bhante Dr. Chandima

1. Why Study the Mahācattārīsaka Sutta (MN 117) 2. Wrong View, Right View and their Dependent States (4) 3. Wrong Intention, Right Intention and their Dependent States (4) 4. Wrong Speech, Right Speech and their Dependent States (4) 5. Wrong Action, Right Action and their Dependent States (4) 6. Wrong Living, Right Living and their Dependent States (4) 7. Wrong Effort, Right Effort and their Dependent States (4) 8. Wrong Mindfulness, Right Mindfulness and their Dependent States (4) 9.   Wrong Concentration, Right Concentration and their Dependent States (4) 10. Wrong Knowledge and Right Knowledge, and Their Dependent States (4); Wrong Liberation and Right Liberation, and Their Dependent States (4)

1. What Is to Be Understood about the Āsavā Āsavā bhikkhave veditabbā, āsavānaṃ nidānasambhavo veditabbo, āsavānaṃ vemattatā veditabbā, āsavānaṃ vipāko veditabbo, āsavanirodho veditabbo, āsavanirodhagāminī paṭipadā veditabbā” ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ. Monks, the outflows are to be understood; the origin of the outflows is to be understood; the diversity of the outflows is to be understood; the result of the outflows is to be understood; the cessation of the outflows is to be understood; and the path leading to the cessation of the outflows is to be understood. This was said — but with reference to what was it said?” Here the Buddha applies the same sixfold penetrative analysis to the āsavā .  Āsavā are not surface emotions — they are deep-seated currents that “flow out” into repeated existence. Their full understanding marks the threshold of arahantship. 2. The Three Āsavā Tayome, bhikkhave, āsavā — kāmāsavo, bhavāsavo, avijjāsavo. Monks, there are the...

Before tasting honey, you believe others when they say it is sweet. That is trust in the Buddha ( saddhā ). But once you taste the honey yourself, you no longer rely on others’ words. You know directly. Arahant Sāriputta was like that. Ordinary people follow the Dhamma through  saddhā . Noble disciples follow the Dhamma through direct knowledge/experience of the Noble Path. 1. Trust in the Teacher as the Beginning of the Path The story shows that trust ( saddhā ) is an essential starting point in the Buddhist path. For most practitioners, the truths of the Dhamma are initially accepted through trust in the Buddha’s enlightenment and compassion. Since the Deathless ( amata , Nibbāna) has not yet been personally realized, one needs to rely on the guidance of the Buddha and the testimony of the noble disciples. This trust is not blind devotion but a functional confidence that motivates practice. It opens the door to ethical discipline, meditation, and wisdom, allowing practitioners t...